Amber Aranui
Biographic Data
| ID | 1597205 |
|---|---|
| NAME | Amber Aranui |
| GIVEN NAMES | Amber |
| FAMILY NAME | Aranui |
| SIGNATURE | ARANUI A |
| AFFILIATIONS | Museum of New Zealand Te Papa Tongarewa |
| ORCID | 0000-0001-6070-4278 |
| VERIFIED | Yes |
| TOTAL WORKS | 7 |
| TOTAL CITATIONS | 8 |
| WORKS AS AUTHOR | 7 |
| WORKS AS EDITOR | 0 |
| FIRST PUBLICATION YEAR | 2020 |
| LATEST PUBLICATION YEAR | 2025 |
| H-INDEX | 2 |
Helping the ‘Helping hands’
Postgraduate research is complex enough, but Indigenous students face unique challenges and additional expectations. For instance, they are often strongly motivated for their tertiary education to support their community’s aspirations but distanced from those communities. We are wāhine (women) Māori researchers working to restore various local, natural environments in alignment with our iwi/hapū (tribe/subtribe) interests. We all gained funding t…
A Whare Taonga for Perth
In the early hours of 26 March 2024, more than 30 people from Aotearoa New Zealand, Norfolk Island, and Scotland—and across the world—gathered for a dawn ceremony at Perth Museum. This ceremony imbued the mauri (life force) of years of collaborative work into a new display of taonga (cultural treasures) from Aotearoa New Zealand and and tao'a from Tahiti, part of the wider redevelopment and reopening of the new Perth Museum. The display encompass…
Te Hokinga Mai O Ngā Tūpuna
The repatriation of human remains has been the subject of much discussion and debate, especially since the 1990s. Since then, there has been a marked increase in the international literature relating to museums, indigenous peoples and repatriation; however, this literature is mainly written from the perspective of museums and universities. Although there has been some publication of the views on repatriation of indigenous communities there is a c…
Moving beyond Weiss and Springer'sRepatriation and Erasing the Past
This commentary debunks the poor scholarship inRepatriation and Erasing the Pastby Elizabeth Weiss and James Springer. We show that modern bioarchaeological practice with Indigenous remains places ethics, partnership, and collaboration at the fore and that the authors' misconstructed dichotomous fallacy between "objective science" and Indigenous knowledge and repatriation hinders the very argument they are espousing. We demonstrate that bioarchae…
The Routledge Companion to Indigenous Repatriation
Many museums and other scientific institutions still possessing the bodily remains of Indigenous people no longer resist considering their repatriation to the care of descendant communities. Whereas unconditional repatriation is now the norm in Australasia, North America and southern Africa, European museums and government cultural agencies hold to the view that releasing remains to the care of Indigenous claimants should only occur when there is…
Missionaries and the removal, illegal export, and return of Ancestral Remains
This chapter considers the role of missionaries in the removal of Indigenous Ancestral Remains. Missionaries acquired Ancestral Remains, but their involvement in this global activity has received little scholarship. The chapter provides the case study of Father Ernst Worms, a Pallottine missionary in the Kimberley region of Australia, who took remains and sent them to Germany in the mid-1930s, aware that this was an illegal act in contravention o…
Restitution or a Loss to Science? Understanding the Importance of Māori Ancestral Remains
For the past 20 years, the main focus of repatriation-related publications has been how the return of human remains has affected the institutions in which the remains reside. Be that with regard to the loss to science or public good, or changes in the way human remains are now cared for, treated, displayed, and stored. But what about the effects on the descendant communities from which these remains originate? There are some examples of Indigenou…
Moving beyond Weiss and Springer'sRepatriation and Erasing the Past
This commentary debunks the poor scholarship inRepatriation and Erasing the Pastby Elizabeth Weiss and James Springer. We show that modern bioarchaeological practice with Indigenous remains places ethics, partnership, and collaboration at the fore and that the authors' misconstructed dichotomous fallacy between "objective science" and Indigenous knowledge and repatriation hinders the very argument they are espousing. We demonstrate that bioarchae…
Restitution or a Loss to Science? Understanding the Importance of Māori Ancestral Remains
For the past 20 years, the main focus of repatriation-related publications has been how the return of human remains has affected the institutions in which the remains reside. Be that with regard to the loss to science or public good, or changes in the way human remains are now cared for, treated, displayed, and stored. But what about the effects on the descendant communities from which these remains originate? There are some examples of Indigenou…
The Routledge Companion to Indigenous Repatriation
Many museums and other scientific institutions still possessing the bodily remains of Indigenous people no longer resist considering their repatriation to the care of descendant communities. Whereas unconditional repatriation is now the norm in Australasia, North America and southern Africa, European museums and government cultural agencies hold to the view that releasing remains to the care of Indigenous claimants should only occur when there is…
Missionaries and the removal, illegal export, and return of Ancestral Remains
This chapter considers the role of missionaries in the removal of Indigenous Ancestral Remains. Missionaries acquired Ancestral Remains, but their involvement in this global activity has received little scholarship. The chapter provides the case study of Father Ernst Worms, a Pallottine missionary in the Kimberley region of Australia, who took remains and sent them to Germany in the mid-1930s, aware that this was an illegal act in contravention o…
Restitution or a Loss to Science? Understanding the Importance of Māori Ancestral Remains
For the past 20 years, the main focus of repatriation-related publications has been how the return of human remains has affected the institutions in which the remains reside. Be that with regard to the loss to science or public good, or changes in the way human remains are now cared for, treated, displayed, and stored. But what about the effects on the descendant communities from which these remains originate? There are some examples of Indigenou…
Te Hokinga Mai O Ngā Tūpuna
The repatriation of human remains has been the subject of much discussion and debate, especially since the 1990s. Since then, there has been a marked increase in the international literature relating to museums, indigenous peoples and repatriation; however, this literature is mainly written from the perspective of museums and universities. Although there has been some publication of the views on repatriation of indigenous communities there is a c…
Moving beyond Weiss and Springer'sRepatriation and Erasing the Past
This commentary debunks the poor scholarship inRepatriation and Erasing the Pastby Elizabeth Weiss and James Springer. We show that modern bioarchaeological practice with Indigenous remains places ethics, partnership, and collaboration at the fore and that the authors' misconstructed dichotomous fallacy between "objective science" and Indigenous knowledge and repatriation hinders the very argument they are espousing. We demonstrate that bioarchae…
Helping the ‘Helping hands’
Postgraduate research is complex enough, but Indigenous students face unique challenges and additional expectations. For instance, they are often strongly motivated for their tertiary education to support their community’s aspirations but distanced from those communities. We are wāhine (women) Māori researchers working to restore various local, natural environments in alignment with our iwi/hapū (tribe/subtribe) interests. We all gained funding t…
A Whare Taonga for Perth
In the early hours of 26 March 2024, more than 30 people from Aotearoa New Zealand, Norfolk Island, and Scotland—and across the world—gathered for a dawn ceremony at Perth Museum. This ceremony imbued the mauri (life force) of years of collaborative work into a new display of taonga (cultural treasures) from Aotearoa New Zealand and and tao'a from Tahiti, part of the wider redevelopment and reopening of the new Perth Museum. The display encompass…
Political science (5 works) · Sociology (5 works) · History (4 works) · Indigenous (4 works) · Law (4 works) · Repatriation (4 works) · Biology (3 works) · Indigenous Health, Education, and Rights (3 works) · Anthropology (2 works) · Aotearoa (2 works)