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1

Lipsham, Marjorie. "Taiao and Mauri Ora. Māori understandings of the environment and its connection to wellbeing." MAI Journal: A New Zealand Journal of Indigenous Scholarship 12, no. 2 (September 1, 2023): 181–92. http://dx.doi.org/10.20507/maijournal.2023.12.2.7.

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Kawharu (1998), in her seminal work on kaitiakitanga, discussed it as a relatively recent word, brought into being during the development and consultations around the Resource Management Act 1991. Since that time, kaitiakitanga has become an accepted and widely used term to discuss Māori responsibilities and obligations concerning land, water, wāhi tapu and treasures of consequence, or taonga. It is considered an environmental and sustainability ethic employed by Māori to protect and care for all parts of our earth and universe (Forster, 2012, 2019; Henwood & Henwood, 2011; Kawharu, 2002; Mataamua & Temara, 2010; Muru-Lanning, 2016; Mutu, 2010; Ruru et al., 2011; Te Aho, 2011; Waitangi Tribunal [Wai 262], 2011). This article draws on research undertaken for the study Kaitiakitanga: Māori Experiences, Expressions, and Understandings (Beverland, 2022). The main study provided an opportunity to pose two main pātai related to kaitiakitanga: How do we, as Māori, experience, express and understand kaitiakitanga? What mātauranga and tikanga have informed our knowing?
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Fernando, Chedly, and Janette Kelly-Ware. "Promoting kaitiakitanga using picturebooks." Early Childhood Folio 27, no. 1 (July 12, 2023): 16–21. http://dx.doi.org/10.18296/ecf.1117.

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Kaitiakitanga is promoted in the revised curriculum document Te Whāriki—He Whāriki Mātauranga mō ngā Mokopuna o Aotearoa: Early Childhood Curriculum (Ministry of Education, 2017). The authors give primacy to the Māori worldview of sustainable living through engaging with, and protecting, the natural environment. This article reports on a picturebook research project designed to support teachers to explore kaitiakitanga with young children in early childhood education settings. Two Aotearoa New Zealand picturebooks are featured, curriculum links are proposed, and feedback from a small sample of teachers about the picturebooks and curriculum links is reported. Picturebooks are powerful teaching tools and can provoke learning across the curriculum, as this research highlights.
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Muru-Lanning, Marama, Keri Mills, Charmaine Tukiri, Ngāhuia Harrison, and Gerald Lanning. "Te Ora a Ururoa." Public History Review 29 (December 6, 2022): 78–95. http://dx.doi.org/10.5130/phrj.v29i0.8275.

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Kaitiakitanga, often translated simplistically and conveniently as ‘guardianship’ or ‘stewardship’ has in practice been intensely political - an urgent fight to stop the destruction and despoliation of sacred places and traditional food gathering sites.. Our Marsden-funded project on kaitiakitanga over harbours records the vision, strategy and hard work of Māori activists in protecting Aotearoa’s lands and waters, in the hope that we can learn from this history to clear the space in our legal and policy environment for kaitiakitanga, in its fullness, to be freely exercised. This paper journeys to four harbours – Kāwhia, Aotea, Manukau and Whāngārei - and through time, showing how kaitiaki have fought to protect and regain their authority to care for their harbours in the face of ongoing colonialism.
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4

Roberts, Mere, Waerete Norman, Nganeko Minhinnick, Del Wihongi, and Carmen Kirkwood. "Kaitiakitanga: Maori perspectives on conservation." Pacific Conservation Biology 2, no. 1 (1995): 7. http://dx.doi.org/10.1071/pc950007.

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Maori, like other indigenous peoples, are increasingly involved in attempts to provide appropriate cultural responses to environmental issues. These include efforts to translate and incorporate isolated parts of their language and traditional practises into the prevailing culture. Major problems with this process are the incommensurability of such attempts whereby the real meaning of a custom or word is frequently debased and divorced from its traditional cultural setting, so that its proper functioning is impaired. Added to this is the ignorance on the part of many concerning the conceptual world view, traditional beliefs and practices of the Maori ? or, if knowing these things, a lack of respect for their validity. On the other hand there are some, especially among the modern conservation movement, who have a more empathetic attitude towards indigenous ecological knowledge, but who thereby assume that their environmental ethics and those of indigenous peoples are motivated by similar philosophies and share similar aims. Not only is this assumption often wrong, it may also contribute to the inability of the western conservation movement to properly serve the needs of, and to fully empower, indigenous conservation aspirations as guaranteed to Maori under the Treaty of Waitangi. This paper addresses some of these issues by providing Maori perspectives on an increasingly important environmental concept: that of kaitiaki, and kaitiakitanga.
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Webber-Dreadon, Emma. "Kaitiakitanga: A transformation of supervision." Aotearoa New Zealand Social Work 32, no. 3 (November 2, 2020): 68–79. http://dx.doi.org/10.11157/anzswj-vol32iss3id770.

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INTRODUCTION: This article explores Māori social work supervision in Aotearoa New Zealand, from cultural, iwi, hapū and whānau perspectives. It describes an emerging model of kaitiakitanga (supervision) entitled “He Maunga, He Tangata, He Tapu, He Kahu.”APPROACH: It is based on the author’s experience and tribal relationships, and proposes a model reinterpreting the supervisory relationship by first re-examining the meanings of these relationships from a Māori perspective. It explains the rationale of the model in order to clarify its origins, principles, purpose, obligations and responsibilities in the field of kaitiakitanga (supervision). The nine principles discussed, along with four overarching themes identified within Te Ao Māori, reflect the importance of integrating customary practices in to achieve the best outcomes for the people we serve and work with.IMPLICATIONS: These principles are crucial to the practice of kaimahi-a-iwi and kaitiakitanga, where it is important not only to care, protect, guide, teach, influence and encourage, but also to consider self-care, and develop safe and accountable practices for all people.
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Rameka, Lesley Kay, Arapera Card, Leanne Clayton, and Brenda Soutar. "Whakapūmau te Mana: Implications for Early Childhood Practice." Teachers' Work 19, no. 1 (June 23, 2022): 46–61. http://dx.doi.org/10.24135/teacherswork.v19i1.340.

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Wellbeing is fundamental to an individual’s ability to function and live well. Māori have some of the worst wellbeing statistics in New Zealand (Chalmers & Williams, 2018). From a te āo Māori perspective mana (power, authority) and kaitiakitanga (guardianship) encapsulate the critical relationships inherent in Māori understandings of wellbeing. These relationships highlight the interconnectedness and interdependence of humans with the people, places and things in their worlds, and the responsibilities associated with these people, places and things. This article discusses findings from a Teaching and Learning Research Initiative funded project, Te Whakapūmautia te mana: Enhancing Mana Through Kaitiakitanga (2020–2021), and outlines implications for early childhood education (ECE) from the findings. The aim of the project was to investigate ways that ECE provides mokopuna (children) opportunities to recognise mana and understand ways to attain mana through being kaitiaki (guardians) of themselves, others and their environment, thereby contributing to a collective sense of wellbeing. The article focuses on kaiako understandings of mana and kaitiakitanga and how they are currently reflected in contemporary ECE services.
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Palavi, Vasiti, Nicola Railton, and Sheridan Waitai. "Collaborative Kaitiakitanga - New Joint Pathways in Guardianship." Biodiversity Information Science and Standards 2 (June 15, 2018): e26954. http://dx.doi.org/10.3897/biss.2.26954.

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Ehara taku toa i te toa takitahi Engari, he toa takitini - Success is not the work of one, but the strength of many. This metaphor encapsulates the collaborative sharing of knowledge, collections and aspirations held by communities and Museums to create new, mutually beneficial research pathway and community outcomes for all. Ngāti Kurī is descended from the founding people of the northernmost peninsula of Aotearoa - Te Hiku o Te Ika. The mana and rangatiratanga of Ngāti Kurī extends into a number of ecological biogeographically significant sites on the whenua (the land) and moana (sea) - Rangitāhua (Kermadec Islands) an international marine reserve, Manawatawhi (Three Kings Islands) a nature reserve and Te Hiku o Te Ika (mainland) including Kapowairua .There are many unique species that have been found within their rohe (territorial lands) and are important centres of endemism. Ngāti Kurī settled their treaty claim in 2014 and was a key claimant in Waitangi Tribunal claim no. 262 (WAI 262) relating to Maori intellectual property rights particularly relating to flora and fauna. Ngāti Kurī aim to reclaim, restore (knowledge and practises), revitalise and rejuvenate themselves and the environments they have inherited in the sea and on land. To realise this vision Ngāti Kurī partnered with a number of scientific partners on a "Pupuri Mauhanga o Ngāti Kurī " (species stocktake/inventory).The key objective of this project being to strengthen their kaitiakitanga - build community resilience, capacity and capability which are aligned to WAI 262 and integrated into their strategic vision - Ara Whanui (Many pathways) and Te Haumihi (ecological restoration plan) for their rohe. The resulting species lists will form the baseline data to develop strategies and tactics for the management and rejuvenation of taonga (treasured) species in their rohe. In March 2018 Ngāti Kurī partnered with Tāmaki Paenga Hira Auckland Museum to undertake a BioBlitz (https://www.landcareresearch.co.nz/science/plants-animals-fungi/bioblitz) in their rohe (territorial lands).This was part of a larger programme of work documenting biodiversity combining both scientific and Mātauranga (Maori indigenous knowledge system) approaches. This unique model aims to empower intergenerational engagement and partnership with science in the natural environment, centred around tamariki (children) and instilling the responsibility of kaitiakitanga (guardianship). The results have been highly successful through this internationally significant approach. This approach will be described with highlights of the BioBlitz and larger biodiversity programme as an example of a successful bicultural relationship.
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Rewi, Sarah, and Daniel Hikuroa. "He Karanga Maha. Investigating Relational Resource Management in Aotearoa, New Zealand." International Journal of Environmental Research and Public Health 20, no. 8 (April 18, 2023): 5556. http://dx.doi.org/10.3390/ijerph20085556.

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Reciprocity amongst Māori peoples and the natural world is the foundation of the Māori worldview and natural resource management. Autonomy over resource management and the associated practices is an essential component of Māori wellbeing. This paper investigates the cultural, spiritual, historical, and ecological dimensions of mutton-bird harvesting, to gain a better understanding of the relational approach of Māori natural resource management. Resource management in Aotearoa New Zealand currently lacks the relational approach seen in Māori customary harvests. Therefore, the objective of this study is to identify the key values that underpin this cultural practice. Semi-structured interviews identified three key themes: harvesting practices, kaitiakitanga (resource management based on a Māori worldview), and whanaungatanga (kinship between people). Harvest practices had a bottom-up governance approach creating diverse harvesting techniques that adapt to local environments. Kaitiakitanga identified mana whenua rights to decision-making power in natural resource management as a requirement for success. Whanaungatanga also identified relationships and collaboration as a vital component. To optimize the best outcomes for the environment, we advocate for a genuine cross-cultural and relational approach and the inclusion of these practices and values in the governance of natural resources in Aotearoa New Zealand.
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Spiller, Chellie, Edwina Pio, Lijijana Erakovic, and Manuka Henare. "Wise Up: Creating Organizational Wisdom Through an Ethic of Kaitiakitanga." Journal of Business Ethics 104, no. 2 (May 28, 2011): 223–35. http://dx.doi.org/10.1007/s10551-011-0905-y.

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Henwood, Wendy, and Remana Henwood. "Mana Whenua Kaitiakitanga in Action: Restoring the Mauri of Lake Ōmāpere." AlterNative: An International Journal of Indigenous Peoples 7, no. 3 (December 2011): 220–32. http://dx.doi.org/10.1177/117718011100700303.

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Williams, Jim. "KAITIAKITANGA IN TE WĀI POUNAMU: Resource Management in a New Environment." Environment and Ecology Research 4, no. 6 (November 2016): 310–21. http://dx.doi.org/10.13189/eer.2016.040604.

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LYVER, P. O'B. "Co-managing environmental research: lessons from two cross-cultural research partnerships in New Zealand." Environmental Conservation 32, no. 4 (December 2005): 365–70. http://dx.doi.org/10.1017/s0376892905002535.

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Few cross-cultural environmental research partnerships exist in New Zealand where Māori have been given the autonomy or resources to govern the decision-making process. Māori representatives and scientists from two collaborative research partnerships in New Zealand were interviewed to determine conditions required for successful partnerships, the costs and benefits involved and the roles of kaitiakitanga (environmental guardianship by Māori) and mātauranga (Māori traditional knowledge). Ninety per cent of Māori participants reported that a collaborative partnership should be defined by equitable power sharing and decision-making responsibility, however all the scientists perceived the term was ambiguous and was represented in New Zealand by a continuum of weak to strong power-sharing relationships. Developing trust, distilling and communicating scientific concepts and results, facilitating access to traditional knowledge and building scientific capability within a community can be fundamental to the success of a strong collaborative partnership, but demands a large time commitment, and at times a re-evaluation of priorities, from scientists. Kaitiakitanga and mātauranga can be key to directing and guiding research, but may require scientists to adapt and work within unfamiliar cultural systems. Strong collaborative research has a role to play initiating dialogue and partnership-building, demonstrating environmental, justice, economic and social outcomes, and indirectly building a consciousness in society about problem definition and potential solutions could that lead naturally to co-management of the environment by aboriginal communities and local or central governments.
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Te Reo Irirangi o Te Hiku o Te Ika. "He reo tuku iho, he reo ora: Living language transmitted intergenerationally." MAI Journal: A New Zealand Journal of Indigenous Scholarship 11, no. 1 (November 23, 2022): 40–49. http://dx.doi.org/10.20507/maijournal.2022.11.1.4.

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In the modern age of technology in Aotearoa, mana Māori motuhake, kaitiakitanga and data sover-eignty are all interconnected. Each provides distinct insight into how Māori people and organisations (as well as other Indigenous peoples) can ensure the protection of knowledge and data. This article discusses these concepts before illustrating what they look like on a practical level by exploring the narrative of Te Reo Irirangi o Te Hiku o Te Ika (Te Hiku Media). Since its inception over 30 years ago, Te Hiku Media has embarked on a range of projects to support the use of Māori and other Indigenous languages in a range of domains, in particular, in the digital world.
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Lucas, Olivia R. "Kaitiakitanga, Whai Wāhi and Alien Weaponry: indigenous frameworks for understanding language, identity and international success in the case of a Māori metal band." Popular Music 40, no. 2 (May 2021): 263–80. http://dx.doi.org/10.1017/s0261143021000131.

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AbstractNew Zealand Māori metal band Alien Weaponry rose from local act to international prominence over the course of 2016–2018, lauded by critics and fans for their songs involving Māori history and culture, and with lyrics in the indigenous Māori language. This article examines Alien Weaponry's participation in Māori language revitalisation efforts and explores the use of indigenous frameworks for analysing these issues. Māori principles of kaitiakitanga (protection) and whai wāhi (participation) offer an understanding of the band's contributions to both Māori cultural preservation and global metal, and of how these contributions cooperate in the band's success. In addition to unpacking the issues of identity, indigenousness and language revitalisation inherent in understanding Alien Weaponry's output, this article also expands on previous work on nationhood and identity in both global metal music and Māori popular music.
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Nicholson, Amber, Chellie Spiller, and Edwina Pio. "Ambicultural Governance: Harmonizing Indigenous and Western Approaches." Journal of Management Inquiry 28, no. 1 (May 8, 2017): 31–47. http://dx.doi.org/10.1177/1056492617707052.

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Indigenous and Western business practices and worldviews can be harmonized to create and enhance well-being through ambicultural governance practices. This article focuses on exploring, both theoretically and empirically, creative governance endeavors to bring together Indigenous and Western practices for the purposes of creating both wealth and well-being in the service of society. We emphasize the need to return to the idea of business as serving the well-being of communities and suggest this can be done through a relational kaitiakitanga, stewardship approach that is at the heart of our research. Through a qualitatively rich case study of a Māori business, we present a Strategy Model He Whenua Rangatira—A Balanced Landscape that serves to act as a decision-making tool that facilitates both tangible and intangible benefits for organizational success and collective well-being. We suggest that all businesses, both Indigenous and Western, can gravitate toward this approach, while contextualizing their ambicultural governance.
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Martin, Andrew, Melanie Mott, and Geoff Watson. "Core Values, Challenges, and Cultural Change: 50+ Years of Outward Bound New Zealand Courses." Journal of Experiential Education 43, no. 3 (March 6, 2020): 248–61. http://dx.doi.org/10.1177/1053825920910187.

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Background: Outward Bound New Zealand (OBNZ) was established in 1962, as part of an international network of outdoor education schools founded in the United Kingdom by Kurt Hahn, with the central values of empowering people to fulfill their potential, fostering compassion, and developing courage. Purpose: The purpose of this study was to provide an empirical case study of an organization evolving according to an industry life cycle, by examining OBNZ’s changing values and how they have maintained their Classic 21-day courses. Methodology/Approach: The research involved semi-structured, in-depth interviews with past School and Executive Directors ( n = 14). Findings/Conclusions: During the 1990s, OBNZ encountered major challenges, which required significant organizational change, but their core business is still the classic course. OBNZ’s values have been repeatedly reviewed but remain aligned to its fundamental vision: better people, better communities, better world. Implications: Hahn’s value of compassion has remained central to OBNZ; however, the Māori [indigenous people of New Zealand] concept of kaitiakitanga [guardianship] has also been integrated into its philosophy. Maintaining its core values has sustained this progressive value-based organization over the past 50+ years.
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Kopua, Diana M. "Factors that facilitate and constrain the utilization of a Kaupapa Māori therapeutic approach with Mahi-a-Atua." Australasian Psychiatry 27, no. 4 (November 14, 2018): 341–44. http://dx.doi.org/10.1177/1039856218810158.

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Objectives: To further progress Kaupapa Māori ( Māori focused) approaches within mental health services this study explored the experiences of Māori clinicians from a dedicated Māori mental health service in New Zealand, with a focus on a specific Kaupapa Māori therapeutic approach, Mahi-a-Atua. Methods: A qualitative approach was used to ascertain factors that facilitate and obstruct the utilization of Mahi-a-Atua. In a focus group hui ( Māori meeting process), eight Māori clinicians discussed their experiences. Results: Facilitation of Mahi-a-Atua by Māori clinicians occurred through interconnectedness of a number of factors including cultural identity, relationships, wairuatanga (spirituality), kaitiakitanga (guardianship), validation of the model and the ability to co-work and engage in meaningful wānanga (learning) around the intervention. The extent to which clinicians used the model depended on their own perceived knowledge and confidence and how best able to integrate both cultural and clinical knowledge. Other constraining factors pertained to inadequate prior training, limited workforce development training and lack of adequate resourcing for specialized services. Conclusions: This research highlights the need for Māori focused specialized training that utilizes co-working within sessions and ongoing wānanga.
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Boswell, Anna. "Climates of Change: A Tuatara’s-Eye View." Humanities 9, no. 2 (May 1, 2020): 38. http://dx.doi.org/10.3390/h9020038.

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The tuatara or New Zealand “spiny-backed lizard” (Sphenodon punctatus) is the sole surviving member of an order of reptiles that pre-dates the dinosaurs. Among its characteristics and peculiarities, the tuatara is renowned for being slow-breathing and long-lived; it possesses a third eye on the top of its skull for sensing ultraviolet light; and the sex of its progeny is determined by soil temperatures. This article unravels a tuatara’s-eye view of climate change, considering this creature’s survival across geological epochs, its indigenous lineage and its sensitivities to the fast-shifting conditions of the Anthropocene. This article examines the tuatara’s evolving role as an icon of biodiversity-under-threat and the evolving role of zoos and sanctuaries as explicators of climate change, forestallers of extinction, and implementers of the reproductive interventions that are increasingly required to secure the future of climate-vulnerable species. It is also interested in the tuatara as a witness to the rapid and ongoing human-wrought climate change which has secured the lifeworld reconstruction that is foundational to the settler colonial enterprise in Aotearoa/New Zealand. Linking this to the Waitangi Tribunal’s Wai 262 report (Ko Aotearoa Tēnei, 2011), the article considers what the tuatara teaches about kaitiakitanga (guardianship) and climates of change.
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Mark, Glenis, Amohia Boulton, Tanya Allport, Donna Kerridge, and Gill Potaka-Osborne. "“Ko Au te Whenua, Ko te Whenua Ko Au: I Am the Land, and the Land Is Me”: Healer/Patient Views on the Role of Rongoā Māori (Traditional Māori Healing) in Healing the Land." International Journal of Environmental Research and Public Health 19, no. 14 (July 13, 2022): 8547. http://dx.doi.org/10.3390/ijerph19148547.

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In Rongoā Māori (traditional Māori healing), the connection with the land stems from seeing Papatūānuku/Mother Earth as a part of our identity/whakapapa (genealogy), our culture, and our wellbeing. This qualitative study aimed to explore the holistic nature and meaning of Rongoā Māori. There were 49 practitioner and patient participants who participated in semi-structured interviews and focus groups across Aotearoa/New Zealand. The findings showed four themes: land as an intrinsic part of identity; land as a site and source of healing; reciprocity of the healing relationship; and the importance of kaitiakitanga/conservation to Rongoā Māori. Participants shared narratives of connections between the people and the land that showed that when the land is well, the people are well. Implications of these themes for Indigenous wellbeing and the conservation and protection of our natural environments led to three recommendations to reconnect with the land, support Rongoā Māori healing, and to participate in the conservation and preservation of local land and waterways. It is hoped that in learning more about the connection between the land and Rongoā Māori healing, we begin to place greater value on the need to conserve and preserve both the land and our connections to her through traditional healing practices.
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Ings, Welby, and Marcos Mortensen Steagall. "Bridging Binaries: Navigating Bicultural Space in Film Design." LINK Praxis 1, no. 1 (October 25, 2023): 1–24. http://dx.doi.org/10.24135/link-praxis.v1i1.2.

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This article examines how a researcher (a filmmaker whose lineage is both Indigenous and European) navigates ‘betweenness’ that is sometimes disruptive to cultural conventions. As a gay man who identifies as bicultural, I orient myself with, within and across worlds. From this position my approaches are largely shaped by the Māori values of manaakitanga (caring for the needs of people), kaitiakitanga (protecting and caring for all creation) and whanaungatanga (creating and sustaining relationships). These are supplemented by values emanating from my position as a gay activist and the resulting concerns with social justice and facing down the erasure, marginalization or exoticization of LGBTQ+ identities. Although I am of mixed race ancestry, I see my bicultural positioning as a way of accessing a form of epistemological pluralism that embraces intellectual, physical, social and spiritual ways of knowing. Thus, when creating the feature film Punch (Ings, 2022), it was necessary to find a place to stand, in practice, as a bicultural story designer. This involved actualizing productive care inside how the film production was experienced, working in communion with the land as a living being, and navigating tensions of transgression by establishing facilities for cultural guidance and insight within the project.
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Raureti, Terina, Anne-Marie Jackson, and Chelsea Cunningham. "Mukukai: Kaitiaki o te kauhoe: The influence of swimming on whānau engagement with the water." MAI Journal. A New Zealand Journal of Indigenous Scholarship 12, no. 1 (June 30, 2023): 60–70. http://dx.doi.org/10.20507/maijournal.2023.12.1.6.

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Māori consider water to be the foundation of all life; it is a valued taonga gifted by our ancestors that provides sustenance and nourishment to communities and enhances hauora Māori (Royal, 2010). For generations, Māori have participated in water-related activities such as fishing, gathering kai, diving, waka and swimming (Karapu et al., 2007). It is through these activities in and around the water that hauora Māori can be enhanced. Despite this positive relationship with water, Water Safety New Zealand (2022) statistics demonstrate high drowning rates for Māori, with the 2021 drowning toll being the highest since 2001. In that year, Māori accounted for 31% of all drownings despite only comprising 17.4% of the population (Stats NZ, 2022; Water Safety New Zealand, 2022). Most of these drownings of Māori occurred while swimming (Water Safety New Zealand, 2022). With this in mind, this article will examine the significance of swimming on Māori engagement with water and therefore hauora Māori. This examination will be done using a whānau case study that was undertaken for the purpose of the lead author’s master’s research. In bringing together the key findings, a framework named Mukukai: Kaitiaki o Te Ao Kauhoe draws on five main values to describe how swimming can enhance hauora Māori. These values include kaitiakitanga, ūkaipōtanga, whakatinanatanga, whanaungatanga and whakapapa. The values are symbolised by elements of pepeha in the model to demonstrate the significance for Māori of swimming for connection to whakapapa and therefore its influence on hauora Māori.
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Gullen-Reynolds, Stacey. "The Place of Kaitiakitaka within the Healthcare System for Māori Whānau Fighting Life-Threatening Illnesses." Scope: Contemporary Research Topics (Kaupapa Kai Tahu), no. 6 (2021): 53–61. http://dx.doi.org/10.34074/scop.2006009.

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Walker, Erana, Tim Jowett, Hēmi Whaanga, and Priscilla M. Wehi. "Cultural stewardship in urban spaces: Reviving Indigenous knowledge for the restoration of nature." People and Nature, July 9, 2024. http://dx.doi.org/10.1002/pan3.10683.

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Abstract Relationships to nature are important for the health and well‐being of peoples globally and should be actively protected. Indigenous Māori people in Aotearoa New Zealand recognize this important relationship to nature through narratives of lineage and express this through concepts such as kaitiakitanga; a cultural place‐based practice of stewardship that intertwines relationships of responsibility between people, nature and culture. However, many Māori now live outside of tribal areas in urban settings, putting relationships with nature into question. We asked how urban Māori people practice kaitiakitanga, and what factors might predict flourishing relationships with nature. We surveyed 214 urban Māori who shared their perceptions of kaitiakitanga, cultural practices and restoration activities. The data were analysed by identifying qualitative themes and using linear mixed effect models. Māori who were exposed to kaitiakitanga as children were more likely to attend marae and family restoration activities, and less likely to attend events led by local councils. Pressingly, young people in urban areas were more at risk of losing cultural knowledge and opportunities to practice cultural practices in urban areas. Age, distance from tribal area and early exposure all affected decision‐making and expression of kaitiakitanga in urban areas. Knowledge associated with kaitiakitanga can create inclusive and effective urban restoration activities. We suggest that partnership between Māori groups including local marae, and local councils, may provide accessible, best practice urban restoration models that attract local Māori and act to support cultural knowledge, in turn encouraging diverse pathways to nature restoration to develop in urban areas. Likewise, such partnerships will ensure that Māori in cities are supported to express and maintain cultural knowledge and practice into the future. Read the free Plain Language Summary for this article on the Journal blog.
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Walker, Erana, Priscilla Wehi, Nicola Nelson, Jacqueline Beggs, and Hēmi Whaanga. "Kaitiakitanga, place and the urban restoration agenda." New Zealand Journal of Ecology 43, no. 3 (December 7, 2019). http://dx.doi.org/10.20417/nzjecol.43.34.

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Nolan, Scott Ratima. "Kaitiakitanga: Utilising Māori Holistic Conservation in Heritage Institutions." Journal of Conservation and Museum Studies 20, no. 1 (2022). http://dx.doi.org/10.5334/jcms.215.

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26

Te Aika, Ben, Libby Liggins, Claire Rye, E. Owen Perkins, Jun Huh, Rudiger Brauning, Tracey Godfery, and Michael A. Black. "Aotearoa genomic data repository: An āhuru mōwai for taonga species sequencing data." Molecular Ecology Resources, September 15, 2023. http://dx.doi.org/10.1111/1755-0998.13866.

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AbstractThe Aotearoa Genomic Data Repository (AGDR) is an initiative to provide a secure within‐nation option for the storage, management and sharing of non‐human genomic data generated from biological and environmental samples originating in Aotearoa New Zealand. This resource has been developed to follow the principles of Māori Data Sovereignty, and to enable the right of kaitiakitanga (guardianship), so that iwi, hapū and whānau (tribes, kinship groups and families) can effectively exercise their responsibilities as guardians over biological entities that they regard as taonga (precious or treasured). While the repository is designed to facilitate the sharing of data—making it findable by researchers and interoperable with data held in other genomic repositories—the decision‐making process regarding who can access the data is entirely in the hands of those holding kaitiakitanga over each data set. No data are made available to the requesting researcher until the request has been approved, and the conditions for access (which can vary by data set) have been agreed to. Here we describe the development of the AGDR, from both a cultural perspective, and a technical one, and outline the processes that underpin its operation.
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Hutchings, Jessica, Jo Smith, Yvonne Taura, Garth Harmsworth, and Shaun Awatere. "STORYING KAITIAKITANGA: Exploring Kaupapa Māori land and water food stories." MAI Journal: A New Zealand Journal of Indigenous Scholarship 9, no. 3 (November 30, 2020). http://dx.doi.org/10.20507/maijournal.2020.9.3.1.

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This article explores the Indigenous principle of kaitiakitanga as it relates to Māori agrifood practices. Our discussion is based on interviews with a small cross-section of Māori in the agrifood sector whose practices are informed by a long-standing appreciation of the interconnected realities of lands, food, people and waterways. We consider how the shared Kaupapa Māori principles underpinning these food practices form part of a wider Kaupapa Māori land, water and food systems approach which we call “Kai Ora”. As is evident in the stories that follow, Kaupapa Māori values are practised in diverse ways by different kaitiaki food producers. For those who participate within any level of Māori food production, this kaupapa-based approach can lead to a range of connected outcomes, such as oranga, tātai hononga, tiaki taiao and ōhanga.
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McAllister, Tara, Daniel Hikuroa, and Cate Macinnis-Ng. "Connecting Science to Indigenous Knowledge: kaitiakitanga, conservation, and resource management." New Zealand Journal of Ecology, March 31, 2023. http://dx.doi.org/10.20417/nzjecol.47.3521.

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Pavlovich, Kathryn, and Maree Roche. "Organising Food Systems Through Ecologies of Care: A Relational Approach." Journal of Business Ethics, January 9, 2024. http://dx.doi.org/10.1007/s10551-023-05590-y.

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AbstractConcerns over the organising of food are widespread, stemming from unsustainable production practices that focus on extractive ‘use’ of resources that privilege wealth creation over planetary flourishing, care and well-being. We propose a conceptual framework based on ecologies of care to assist in the re-entanglement of food systems. The concept of ecologies of care brings together theoretical understandings of relationality, ecology and care, along with an Aotearoa New Zealand indigenous Māori perspective. We examine how food production can be underpinned by interdependent webs of relationships (whanaungatanga), stewardship (kaitiakitanga), and care and support (manaakitanga) with healthy land and healthy people at the core of organising.
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Toy-Cronin, Bridgette. "Justice Customers." Policy Quarterly 15, no. 4 (November 18, 2019). http://dx.doi.org/10.26686/pq.v15i4.5925.

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This article examines the use of the term ‘customer’ in the justice system. It recognises that while the use of the term is designed to encourage ministry staff to focus on citizens’ needs, deploying a consumerist concept creates several fundamental problems in the context of the courts: it creates the impression that courts are a private rather than a public good; risks undermining neutrality and independence in the courts; and disguises and misrepresents the true nature of the interaction between the courts and citizens. The article concludes by suggesting a new way to meet the aims of ‘customer service’ while also protecting the independence and neutrality of the courts, by adopting manaakitanga and kaitiakitanga as guiding principles.
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Boulton, Amohia, Maui Hudson, Annabel Ahuriri-Driscoll, and Albert Stewart. "Enacting Kaitiakitanga: Challenges and Complexities in the Governance and Ownership of Rongoā Research Information." International Indigenous Policy Journal 5, no. 2 (April 7, 2014). http://dx.doi.org/10.18584/iipj.2014.5.2.1.

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This article explores the tensions one research team has faced in securing appropriate governance or stewardship (which we refer to as kaitiakitanga) of research data. Whilst ethical and regulatory frameworks exist which provide a minimum standard for researchers to meet when working with Māori, what our experience has highlighted is there is currently a “governance” gap in terms of who should hold stewardship of research data collected from Māori individuals or collectives. In the case of a project undertaken in the traditional healing space, the organisation best placed to fulfil this governance role receives no funding or support to take on such a responsibility; consequently by default, this role is being borne by the research team until such time as capacity can be built and adequate resourcing secured. In addition, we have realised that the tensions played out in this research project have implications for the broader issue of how we protect traditional knowledge in a modern intellectual property law context, and once again how we adequately support those, often community-based organisations, who work at the interface between Indigenous knowledge and the Western world.
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Davies, Cheryl, Carmen Timu-Parata, Jeannine Stairmand, Bridget Robson, Amanda Kvalsvig, Dominique Lum, and Virginia Signal. "A kia ora, a wave and a smile: an urban marae-led response to COVID-19, a case study in manaakitanga." International Journal for Equity in Health 21, no. 1 (May 17, 2022). http://dx.doi.org/10.1186/s12939-022-01667-8.

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Abstract Background When COVID-19 emerged, there were well-founded fears that Māori (indigenous peoples of Aotearoa (New Zealand)) would be disproportionately affected, both in terms of morbidity and mortality from COVID-19 itself and through the impact of lock-down measures. A key way in which Kōkiri (a Māori health provider) responded was through the establishment of a pātaka kai (foodbank) that also provided a gateway to assess need and deliver other support services to whānau (in this case, client). Māori values were integral to this approach, with manaakitanga (kindness or providing care for others) at the heart of Kōkiri’s actions. We sought to identify how Kōkiri operated under the mantle of manaakitanga, during Aotearoa’s 2020 nationwide COVID-19 lockdown and to assess the impact of their contributions on Māori whānau. Methods We used qualitative methods underpinned by Māori research methodology. Twenty-six whānau interviews and two focus groups were held, one with eight kaimahi (workers) and the other with seven rangatahi (youth) kaimahi. Data was gathered between June and October 2020 (soon after the 2020 lockdown restrictions were lifted), thematically analysed and interpreted using a Māori worldview. Results Three key themes were identified that aligned to the values framework that forms the practice model that Kōkiri kaimahi work within. Kaitiakitanga, whānau and manaakitanga are also long-standing Māori world values. We identified that kaitiakitanga (protecting) and manaakitanga (with kindness) - with whānau at the centre of all decisions and service delivery - worked as a protective mechanism to provide much needed support within the community Kōkiri serves. Conclusions Māori health providers are well placed to respond effectively in a public-health crisis when resourced appropriately and trusted to deliver. We propose a number of recommendations based on the insights generated from the researchers, kaimahi, and whānau. These are that: Māori be included in pandemic planning and decision-making, Māori-led initiatives and organisations be valued and adequately resourced, and strong communities with strong networks be built during non-crisis times.
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Paine, Sarah-Jane, Denise Neumann, Fiona Langridge, Aysha Peters, and Te Kani Kingi. "Kaitiakitanga – principles for protecting and promoting tamariki and rangatahi wellbeing in Growing Up in New Zealand." Journal of the Royal Society of New Zealand, May 22, 2022, 1–11. http://dx.doi.org/10.1080/03036758.2022.2066142.

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Waru, Sheryl, and Desrae Popata. "Mauri Ora: Creating a model of practice using Indigenous Tikanga." Te Kaharoa 17, no. 1 (November 12, 2021). http://dx.doi.org/10.24135/tekaharoa.v17i1.381.

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As an Adult Educator, combined creative thinking and critical thinking can often provide learners with the tools to be innovative through their practices. He Pūawai is an Adult Tertiary Teaching L5 program at Te Wānanga o Aotearoa. The course is a 20-week program comprised of four learning modules providing skills and learning tools for facilitators, tutors or trainers teaching Adults. I have collaborated with a tauira to extend a Kaiako perspective and tauira vision that created a model of practice and framework. The tauira were the Semester A He Pūawai program. This framework applies Ngā Takepū, Ahurutanga, Kaitiakitanga, Koha and Mauri Ora, and these principles are embedded in Adult Teaching through the delivery and learning practices at Te Wānanga o Aotearoa. Takepū is about caring for people, relationships and cultures through a holistic approach in an educational context for all learners (Pohatu & Timata, 2008). I will discuss how ‘Mauri’ informed and balanced innovation and creative skills that enhance relationship building. Pohatu & Pohatu (2011) refer to ‘Mauri’ as the formation of human relationships. Mauri emphasises the “how and why” we shape how we learn, teach and behave (p. 1).
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Smith, Nicholas Ross, and Bonnie Holster. "New Zealand's ‘Maori foreign policy’ and China: a case of instrumental relationality?" International Affairs, June 5, 2023. http://dx.doi.org/10.1093/ia/iiad123.

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Abstract In 2021, Aotearoa New Zealand's Foreign Minister, Nanaia Mahuta, sketched out a kaupapa Māori (collective Māori vision) foreign policy for New Zealand based on four tikanga Māori (Māori customary practices and behaviours): manaakitanga (hospitality), whanaungatanga (connectedness), mahi tahi and kotahitanga (unity through collaboration), and kaitiakitanga (guardianship and the protection of intergenerational wellbeing). This article makes a novel contribution to the global International Relations body of literature by questioning to what extent New Zealand's ‘Māori foreign policy’ has been applied to its relationship with China. Through assessing the communications of Mahuta and other officials, it is found that New Zealand is utilizing a kaupapa Māori framework towards China: ‘the taniwha and the dragon’. It is argued that New Zealand is attempting to consolidate the maturity of the Sino-New Zealand relationship, as well as differentiate itself from the other Anglosphere countries that have recently pushed back on China. In doing so, not only is New Zealand something of an outlier, it is demonstrating how eschewing a western-centric understanding of foreign policy for a more relational view based on indigenous knowledge and perspectives (in this case, from te ao Māori: the Māori worldview) can be applied at a time of increasing great power competition.
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Marras Tate, Joanne, and Vaughan Rapatahana. "Māori ways of speaking: Code-switching in parliamentary discourse, Māori and river identity, and the power of Kaitiakitanga for conservation." Journal of International and Intercultural Communication, March 19, 2022, 1–22. http://dx.doi.org/10.1080/17513057.2022.2039269.

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37

Donnelly, Eilis. "Kaitiakitanga and the Conservation Estate: Protecting Māori Guarantees Under the Treaty of Waitangi Through the New Zealand Bill of Rights Act 1990." SSRN Electronic Journal, 2019. http://dx.doi.org/10.2139/ssrn.3485293.

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38

Maclean, Hohepa. "He Rāngai Maomao, He Iti Pioke: Te Mauri o Pūheke." Te Kaharoa 5, no. 1 (January 25, 2012). http://dx.doi.org/10.24135/tekaharoa.v5i1.105.

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This presentation looks at some of the main pillars of language revitalisation suggested by Fishman et al, and how they can be transposed on to an indigenous platform. With Critical Language Awareness, Status Planning, Acquisition Planning and Implementation being the main pillars; the paper explores how these can be translated in to a Māori model. As a reference point, I will look at my own two tribes from the northern part of New Zealand. Patukoraha and Te Whanau Moana, who have experienced severe language loss as evidenced by the depleting numbers of speakers of the reo in contexts such as marae, local meeting house, home, community events etc. A language revitalisation strategy is explored as a way to support these hapū to reverse language shift and the decline of competent speakers and return the language to its appropriate and rightful place in the cultural and social place as the essence of Māoritanga, and integral component of cultural identity. Using both the pillars and Mātāpono Māori, Māori principles of Rangatiratanga, ownership, Whanaungatanga, kinship ties, Kaitiakitanga, guardianship, and Rāhu/Takwai, reservations, and with a base grounded in Whakapapa, genealogical ties, the symbolic nature of a Wheke, octopus (a local guardian totem) was drawn forth. With each arm representing a particular facet, this symbolism, exposes the fundamental aspect that each arm moves independently, but ultimately all ensure the survival of the octopus, relating to the proverb: “one hand washes the other, both wash the face”.
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39

Bonné, Kate. "Traversing Perceptions on Te Araroa." Pūhau ana te rā: Tailwinds 1, no. 1 (March 4, 2023). http://dx.doi.org/10.11157/patr.v1i1.20.

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Landscapes come about through two-way interaction: just as we construct a landscape through modification and story-telling, it also shapes us. Te Araroa is New Zealand’s long distance walking trail. It stretches from Cape Reinga to Bluff, encompassing many different landscapes along the way. Opened in 2011, the trail is in its relative infancy, with its distinct character still being shaped. The aim of this project is to identify ways that Te Araroa can develop deeper connections between walkers and the land, so an ethic of kaitiakitanga can be more strongly associated with the trail experience. Primarily, the project considered the living landscapes that emerge from walkers’ accounts of their journey. These were used to write place descriptions for 74 moments along Te Araroa, which are to be displayed on six annotated maps of the trail. The project also considered which walking attitudes and actions are conducive to developing place connection, and which pose barriers to doing so. The project’s findings, along with the annotated maps, may be used by the Te Araroa Trust in their approach to developing the trail. More directly, they may be used to prepare future Te Araroa walkers to set off with a readiness to greet and be greeted by Te Araroa. If walkers see the land as a living being and themselves as part of it, both walkers and te taiao o Aotearoa can be restored together. Supervised by: Professor Mick Abbott, Lincoln University and Centre for Sustainability, University of Otago.
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Bennett-Jones, Louise, Gaya Gnanalingam, Brendan Flack, Nigel Scott, Daniel Pritchard, Henrik Moller, and Christopher Hepburn. "Translocation of black foot pāua (Haliotis iris) in a customary fishery management area: transformation from top-down management to kaitiakitanga (local guardianship) of a cultural keystone." Pacific Conservation Biology, 2021. http://dx.doi.org/10.1071/pc20058.

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41

Wilson, Bobbie-Jo, Felicity A. S. Bright, Christine Cummins, Hinemoa Elder, and Nicola M. Kayes. "‘The wairua first brings you together’: Māori experiences of meaningful connection in neurorehabilitation." Brain Impairment, December 13, 2021, 1–15. http://dx.doi.org/10.1017/brimp.2021.29.

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Abstract Background and Aims: Therapeutic connections enhance patient experience and outcomes after neurological injury or illness. While we have some understanding of the components necessary to optimise therapeutic connections, these have developed from western-centric ideals. This study sought to explore the perspectives of Māori brain injury survivors, and their whānau (wider family and community), to develop more culturally informed understandings of what matters most for Māori in the development and experience of therapeutic connection. Design and Methods: A bicultural approach underpinned by principles of Kaupapa Māori Research was used. Whānau views and experiences were gathered through wānanga (focus groups). These perspectives were analysed drawing on Māori methods of noho puku (self-reflection), whanaungatanga (relational linkage) and kaitiakitanga (guardianship). Findings: Three wānanga were held with 16 people – 5 brain injury survivors and 11 whānau members. The phrase ‘therapeutic connection’ did not resonate; instead, people spoke of meaningful connections. For rehabilitation encounters to be meaningful, three layers of connection were acknowledged. The elemental layer features wairua (spirit) and hononga (connection) which both underpinned and surrounded interactions. The relational layer reflects the importance of whānau identity and collectivism, of being valued, known, and interactively spoken with. Finally, the experiential layer consists of relational aspects important within the experience: relationships of reciprocity that are mana-enhancing and grounded in trust. These layers are interwoven, and together serve as a framework for meaningful connections. Conclusions: Meaningful connections in neurorehabilitation are underpinned by wairua and hononga; are multi-layered; are enabled through interactions with people, practice, process and place; are inclusive of whānau and resonate with Māori worldviews. The primacy of wairua and whānau within an interconnected view of health, challenges individualistic notions inherent in western health models and deepens existing understandings of meaningful connections in neurorehabilitation which can guide future rehabilitation research, teaching and practice.
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Bayandor, Sara. "Sustainable advanced roads that absorb tonnes of CO2 annually and become more resistant using Olivine." Rangahau Aranga: AUT Graduate Review 1, no. 3 (November 17, 2022). http://dx.doi.org/10.24135/rangahau-aranga.v1i3.120.

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Greenhouse gases, which mostly come from burning fossil fuels, are accumulating every day in the atmosphere and changing the climate around the world. New Zealand’s average annual temperature has risen by 1.13 degrees Celsius from 1909 to 2019 [1]. As a result, the level of sea is rising and adverse changes such as extreme rainfall, drought, increasing hunger and poor nutrition are beginning to emerge. Statistics show that the transport sector produces a considerable amount of carbon dioxide (CO2) annually. In New Zealand, road transport made up 43% of gross CO2 emission in 2018 and improving the engine technology was not effective [1]. Olivine is an easily accessible mineral that is found all over the earth’s mantle. Under natural conditions, 1 kg of Olivine can absorb about 1 kg of CO2 [2]. For optimal absorption, Olivine stone needs to be pulverised. Magnesium silicate in the stone reacts with water and CO2 to form bicarbonate that captures CO2 in a solid form. In addition to taking up CO2, Olivine has the potential to stabilise the soil sustainably through alkaline activation. New Zealand has 83,000 km of local roads and 11,000 km of state highways that have the potential to sequester CO2 not only in roads but also in the roadside area. Initial calculations show that the unsealed roads of New Zealand have the potential to absorb about 100,000 tonnes of CO2 annually. This study is a review paper that summarizes the recent progress in the field of sustainable roads. This presentation aims to evaluate the feasibility of using Olivine in road construction to stabilise the soil and calculate the potential of CO2 absorption in New Zealand to take a step toward the Climate Change Response (Zero-Carbon) Amendment Act 2019 and considerations concerning kaitiakitanga (guardianship).
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Conn, Cath, Robert Field, Margaret Hinepo Williams, Radilaite Cammock, and Adetoun Nnabugwu. "Healthy Cities South Auckland: A focus on youth leadership and sustainability in the post-COVID world." Pacific Health 4 (March 31, 2021). http://dx.doi.org/10.24135/pacifichealth.v4i.51.

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Abstract Introduction: This paper draws on a presentation given at the American Public Health Association (APHA) annual meeting in Philadelphia in 2019 (Drs. Conn and Field). It is based on an innovative public health initiative in the Aotearoa New Zealand context, which incorporates key themes relating to sustainable and healthy cities in the post-COVID world. Method: Healthy cities South Auckland began in 2019, and involves Auckland University of Technology (AUT) faculty and students, many of whom are from indigenous Māori and Pacific Island communities, working collaboratively. The initiative aims to improve the health and wellbeing of the urban population using a series of codesigned projects that prioritise youth leadership and principles of sustainability. Current projects include an investigation of healthy food youth enterprise and the role of urban sustainable food environments; and student, faculty, and industry codesign of future-oriented public health higher education. Discussion: Whilst this public health initiative is grounded in known principles of community action and determinants of health, it is innovative in the close and contextualised attention to Māori and Pacific youth leadership and to a more overt sustainability agenda. Emphasising the shift from healthy cities focusing on people, to one that focuses on the inextricable link between people and the natural environment, the initiative is underpinned by indigenous guardianship concepts, such as Māori Kaitiakitanga (guardianship of the natural order) and Pacific Va (healthy spaces). Traditionally associated with rural and marine spaces, a valuable new development is the application of indigenous principles by youth in an urban setting and for a public health agenda. These notions resonate with global shifts such as the ‘school strikes for climate change’ movement and seem particularly apt in a post-COVID world which must mobilise new ways of bringing about transformative change. These include addressing disease outbreaksand chronic disease and health inequities, while also taking into consideration the contexts of community, culture and natural environments. Conclusion: In the Aotearoa New Zealand context, strengths-based approaches are a vital way forward, positioning Māori and Pacific young people as champions. Notions of healthy cities as sustainable cities; based on indigenous guardianship applied to 21st century urban spaces; youth activism and urban health in the digital age; and partnership between academia, youth, and industry are significant areas for further study, providing useful lessons for cities’ agendas, both locally and internationally.
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