Ep. 37: Hohoko ‘a e To‘utangata (Intergenerational Consciousness) with David Taufui Mikato Fa‘avae

David Fa‘avae joins this episode bringing with him his experience
as a Tongan/Sāmoan with ties to Niue, and as a founder of the
early Tongan scholars network, a Senior Research Fellow at
Waipapa Taumata Rau (University of Auckland), and Senior Lecturer
at Te Whare Wānanga o Waikato (University of Waikato). Ata and I
discuss with Dave some of his intellectual background that seeks
to respond to community needs, as well as some of his research
interests with intergenerationality, education, and developing
critical depth in the terms and concepts we use. Dave shares the
positive and important aspects of intergenerational relationships
that can alleviate tensions and provide worthwhile wisdom and
practices that provide grounded pathways for future generations.
We discuss challenges in dominant institutions of schooling as
well as their legacies, and the significance of education. We
consider Epeli Hau‘ofa’s scholarship and the importance of
engaging with messy intellectual terrains, facing a greater
complexity that requires multiple lenses, while also upholding
Indigenous relational ethics, which are also critically
confronting external and internal power dynamics.


 


Terms: Hohoko 'a e To'utangata (inter-generationality,
intergenerational and genealogical consciousness); Loto Tonga (in
Tonga, the center of Tonga, term that refers to Tongans
positioned in the Kingdom of Tonga); Tu’a Tonga (outside of
Tonga, the periphery of Tonga, term that refers to Tongans
positioned outside of the Kingdom of Tonga in NZ, AUS, US, etc.);
Mokopuna (grandchild); Tauhi Vā/Tauhi Vaha‘a (Mediating
relationships, upholding kinship/clan and socio-spatial points of
relation); Mamahi‘i Me‘a (passion and devotion – both Tauhi Vā
and Mamahi‘i Me‘a are among the Faa‘i kaveikoula ‘a e Tonga or
Four golden pillars of Tongan culture and society as emphasized
by HRH Queen Sālote Tupou III); ‘Eiki Mokopuna (chiefly
grandchild or chiefly grandchildren, a unique intergenerational
relationship); Tapu (protections, restrictions, commonly
considered as ‘sacred-ness’); Ha‘a (lineage, clan); Vā (relation,
point between/of relation/connection); Mānava (to breathe, give
life); Manava (womb); Mana (potency, honour, prestige); Whakapapa
(platformed layers of connection, origin, genealogy); Si‘ota‘aki
(harmful criticism, harmfully taking apart another’s views or
stories); Si‘o (to see or perspective); Ta‘aki (to unpack or take
apart); Si‘o-Ta‘aki (reconceptualized as “to deconstruct
perspectives, reveal underlying causes, and change
understandings”); Post-humanism (a field of studies that looks
beyond the human or anthropocentrism/humancentrism, may also
confront the assumed universals or presumed hierarchy of humanity
and/or the concept of the human); Hoa (partner/companion in both
lea faka-Tonga and te reo Māori), Hoa-Haere (close friend,
partner, or comrade in te reo Māori), Hoariri (enemy/antagonist
in te reo Māori, comprised of partner/companion and anger,
sometimes interpreted as angry friend).