Academic literature on the topic 'Kaupapa'
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Journal articles on the topic "Kaupapa"
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Kerr, Sandy. "Kaupapa Māori Theory-based Evaluation." Evaluation Journal of Australasia 12, no. 1 (March 2012): 6–18. http://dx.doi.org/10.1177/1035719x1201200102.
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In an environment where Māori approaches to evaluation are developing quickly, with ever-widening influence, this article is an attempt to capture the theoretical roots of Kaupapa1 Māori evaluation approaches. From a range of Kaupapa Māori theorists, six principles are drawn and their relevance to evaluation theory and practice is discussed. These principles are then mapped to major movements in evaluation theory, illustrating how Kaupapa Māori theory-based evaluation, arising as a unique praxis within the context of Aotearoa2 New Zealand, has strong alignment with international developments.
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Curtis, Elana. "Indigenous Positioning in Health Research: The importance of Kaupapa Māori theory-informed practice." AlterNative: An International Journal of Indigenous Peoples 12, no. 4 (December 2016): 396–410. http://dx.doi.org/10.20507/alternative.2016.12.4.5.
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Understanding how to undertake Kaupapa Māori research can be a challenge for emerging health researchers. Unless emerging researchers have exposure to Kaupapa Māori theory or senior Māori health research expertise, the challenge of undertaking Kaupapa Māori research within health research contexts can seem daunting, and for some, too difficult to attempt. This article summarizes what an Indigenous positioning means to me as a health researcher, medical practitioner, academic and Māori community member, and why it is more than just a methodological approach. The theoretical basis of Kaupapa Māori—what it is, how it emerged and what it means for my own research practice—is explored. How Kaupapa Māori interacts with Pacific research methodologies, particularly when health research involves both Māori and Pacific participants, is discussed. It is hoped that this article will assist emerging researchers (both Indigenous and non-Indigenous) to embrace Indigenous-appropriate research approaches within their own work.
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Hiha, Anne Aroha. "Kaupapa Māori Methodology: Trusting the Methodology Through Thick and Thin." Australian Journal of Indigenous Education 45, no. 2 (November 25, 2015): 129–38. http://dx.doi.org/10.1017/jie.2015.30.
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Kaupapa Māori is thoroughly theorised in academia in Aotearoa and those wishing to use it as their research methodology can find support through the writing of a number of Māori academics. What is not so well articulated, is the experiential voice of those who have used Kaupapa Māori as research methodology. My identity as a Māori woman researching with Māori women became integral to my methodology and approach to the research. The highs and lows of my research experiences with Kaupapa Māori methodology are examined in this article. The discussion contends that Kaupapa Māori research methodology can be a framework, guide and support for research within a Māori context and adds an experiential aspect to understanding the wider field of Indigenous research methodology. My hope is that through my experience with Kaupapa Māori methodology other Māori and Indigenous researchers will be eager to embrace their own research methodologies.
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Stewart, Georgina. "Kaupapa Māori, Philosophy and Schools." Educational Philosophy and Theory 46, no. 11 (March 6, 2013): 1270–75. http://dx.doi.org/10.1080/00131857.2013.771448.
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Ormond, Adreanne. "Critical Conversations in Kaupapa Māori." New Zealand Journal of Educational Studies 54, no. 1 (November 7, 2018): 195–97. http://dx.doi.org/10.1007/s40841-018-0124-5.
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Awatere, Shaun, Jason Mika, Maui Hudson, Craig Pauling, Simon Lambert, and John Reid. "Whakatipu rawa ma ngā uri whakatipu: optimising the “Māori” in Māori economic development." AlterNative: An International Journal of Indigenous Peoples 13, no. 2 (April 7, 2017): 80–88. http://dx.doi.org/10.1177/1177180117700816.
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One of the great challenges for indigenous and non-indigenous entrepreneurs in the twenty-first century is to move beyond profit maximisation as an acceptable modality for doing business and gravitate towards the concept of socially optimal outcomes, where maximising community well-being and minimising externalities to the natural environment and social justice are paramount. We present findings from a case-study analysis of Māori enterprises that demonstrate a wealth of successfully kaupapa Māori (Māori ideology)-attuned strategy and policy. The case studies provide practical examples of the incorporation and expression of kaupapa Māori values into strategy and policy of Māori enterprises. We also identify the numerous challenges to implementing kaupapa Māori in the management of Māori Asset Holding Institutions and offer a way forward. Although the case studies are context specific, they provide some key principles and learning that can guide the greater uptake of kaupapa Māori entrepreneurship.
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Stevenson, Kendall. "A consultation journey: developing a Kaupapa Māori research methodology to explore Māori whānau experiences of harm and loss around birth." AlterNative: An International Journal of Indigenous Peoples 14, no. 1 (November 27, 2017): 54–62. http://dx.doi.org/10.1177/1177180117744612.
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Kaupapa Māori (by Māori, for Māori, with Māori) researchers have provided a space to undertake research that is culturally responsive, ensures the voices of Māori (Indigenous peoples of Aotearoa New Zealand) are heard, and challenges structural barriers to Māori health and wellbeing. This article describes my journey to develop a Kaupapa Māori methodology appropriate for exploring whānau (families) experiences following the harm or loss of their infant around birth. Guidance from key informants was sought and a Kaupapa Māori methodology was then developed based on their wisdom, expertise, and experience. The five components of this methodology are designed to keep all involved in this research safe: whānau (family), wāhi haumaru (providing a safe space), whakaaro (engaging in Māori philosophies), kaitiaki (being empathetic), and hononga (building and maintaining relationships). Researchers undertaking Kaupapa Māori research are invited to use this methodology, or follow a similar process to develop their own expert-informed methodology.
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Lipsham, Marjorie. "Mātauranga-ā-Whānau: Constructing a methodological approach centred on whānau pūrākau." Aotearoa New Zealand Social Work 32, no. 3 (November 2, 2020): 17–29. http://dx.doi.org/10.11157/anzswj-vol32iss3id766.
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INTRODUCTION: This article discusses the development of a distinctively Māori methodology that centres knowledge and practices that are embedded within whānau. Mātauranga-ā-whānau is a Kaupapa Māori approach that brings a focus upon Māori knowledge that is transmitted intergenerationally.APPROACH: The development of Mātauranga-ā-whānau as a methodological approach supports both the assertion by Graham Hingangaroa Smith (1997) that Kaupapa Māori must be committed to the validation and legitimation of Māori worldviews and the argument by Leonie Pihama (2001) that there are multiple ways of expressing Māori theories and methodologies. Pihama (2001) highlights that affirming whānau, hapū and iwi ways of being within the broader discussion of Kaupapa Māori is critical. While it is beyond the scope of this article to provide an in-depth discussion of both Kaupapa Māori theory and Mātauranga Māori, it is important to note that both cultural frameworks inform the way in which Mātauranga-ā-whānau is discussed.CONCLUSIONS: Drawing upon whānau knowledge, experiences and practices, through pūrākau, this article introduces how Māori can approach research applying culturally grounded methodologies.
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Borell (Ngāti Ranginui, Ngāi Te Ran, Belinda, Kura Te Waru Rewiri (Ngāti Kahu, Ngāpuhi, N, Helen Moewaka Barnes (Te Kapotai, Ngāpuhi-nui-ton, and Tim McCreanor (Ngāti Pākehā). "Beyond the veil: Kaupapa Māori gaze on the non-Māori subject." Journal of Sociology 56, no. 2 (December 25, 2019): 197–212. http://dx.doi.org/10.1177/1440783319893503.
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Kaupapa Māori methodologies in Aotearoa New Zealand have often been applied to content of immediate and direct relevance to Māori communities. Some of these include research about aspects of cultural revitalisation or examinations of the position Māori occupy within broader ethnic disparities, particularly in health and social outcomes. This article seeks to expand the application of Kaupapa Māori paradigms to research topics outside ‘te ao Maori’ (the Māori world). We argue that the Kaupapa Māori theorising of a Māori visual arts and culture scholar can provide crucial insights on white privilege in Aotearoa New Zealand with a view to addressing disparities and creating more embracing and equitable perspectives of belonging, citizenship and nationhood.
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Carlson, Teah, Helen Moewaka Barnes, and Tim McCreanor. "Kaupapa Māori evaluation: A collaborative journey." Evaluation Matters, no. 3 (July 11, 2017): 67–99. http://dx.doi.org/10.18296/em.0023.
Full textDissertations / Theses on the topic "Kaupapa"
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Stewart, Georgina Marjorie. "Kaupapa Māori Science." The University of Waikato, 2007. http://hdl.handle.net/10289/2598.
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This thesis investigates how Māori knowledge and language articulate with current discourses of Pūtaiao education, and possible alternative articulations. A Kaupapa Māori version of critical discourse analysis methodology is developed and applied to discourses relevant to Pūtaiao, or Māori-medium science education. This topic represents an intersection between language, science, education, and culture - fields which are all highly politically charged. Therefore, it is essential that a politically robust Kaupapa Māori position be taken in relation to the research topic. Not only the issues being investigated but the underlying research paradigm must be interrogated using Kaupapa Māori theory at each stage of the project. The goal is to study the range of possible meanings for the notions of 'Pūtaiao' and 'Māori science' by exploring the relevant dialectical issues, critiquing the assumptions and positions taken on language, knowledge, identity and ethos, in order to inform further Pūtaiao curriculum development. The research project is a narration of the larger story of Pūtaiao education: what is the current situation, how did it come about, what theoretical issues have been influential in this process, and what possibilities are there for further development of Pūtaiao curriculum and pedagogy? The thesis research consists of a series of discourse analyses of varying levels of focus and intersection with Pūtaiao: Wāhanga 1: Translated NCEA L1 science and mathematics examinations, and a traditional Taitokerau oral text; Wāhanga 2: Māori science curriculum policy; Wāhanga 3: Multicultural science education research; Wāhanga 4: Curriculum politics, preventive linguistics, language of science; Wāhanga 5: Mātauranga, rationality, philosophy of science. Each analysis takes the form of a narrative history, based on a selected corpus of previously published scholarship (in Wāhanga 1, including numerical data and oral tradition) on the issue under examination, from a Kaupapa Māori perspective. Mainly in the first two chapters, analysis at times also draws on 'personal narrative' accounts of previously unpublished details relating to Pūtaiao. Additionally, an investigation of various qualified notions of 'science' is undertaken, beginning in Wāhanga 2, concluding in Wāhanga 5, in order to explore the nature and boundaries of science as a system of knowledge, and its relationship to other types or systems of knowledge. Synopses are included of the following concepts and theoretical issues impacting on the discourses under analysis: Wāhanga 1: Ethnicity, 'race', critical theory, Kaupapa Māori theory. Wāhanga 2: Science, scientism, science ideology and anti-science. Wāhanga 4: Identity, linguistic purism, the Sapir-Whorf hypothesis. Informed by this research, in Wāhanga 5 an original model for the relationship between mātauranga and science is proposed, and the notion of Kaupapa Māori science/epistemology is explored. An analogy between the Sapir-Whorf hypothesis and multicultural science is used to draw together the cultural debates in language and knowledge, which are surmised to intersect at the level of discourse. The final chapter presents a re-articulation of Pūtaiao as the notion of Kaupapa Māori science education, and some recommendations for language and content knowledge in further development of Pūtaiao curriculum policy.
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Stewart, Georgina Marjorie. "Kaupapa Māori science." Click here to access this resource online, 2007. http://adt.waikato.ac.nz/public/adt-uow20070905.121047/index.html.
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Waititi, Kahurangi Rora. "Applying Kaupapa Māori Processes to Documentary Film." The University of Waikato, 2007. http://hdl.handle.net/10289/2437.
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This thesis explores the application of Kaupapa Māori processes to documentary filmmaking through practiced-led research. The need for this research came to light through the experience of witnessing unacceptable behaviour shown by film crews towards kaumātua who were attending the 2006 28th Māori Battalion Reunion. In reflecting on this experience and considering my own filming experience as a person with a Te Ao Māori background, the basis for this argument was conceived. This thesis argues that there are alternative ways in which filming can be conducted by considering processes that already exist within Māori practices and philosophies. This Thesis, therefore, investigates alternative processes of filming that have developed from a Kaupapa Māori perspective through practical filming experience. An historical overview of the relationship between Māori, media and filming practices have been provided to give context to this discussion. The application of Kaupapa Māori processes to film was considered through the use of Marae protocol and philosophies. The application of these concepts was supported by the creative research which was utilised by referencing specific examples. The reader is, therefore, instructed to refer to the DVD in the front of the thesis as referenced in the written text.
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Bishop, Alan Russell, and n/a. "Collaborative research stories : whakawhanaungatanga." University of Otago. Faculty of Education, 1995. http://adt.otago.ac.nz./public/adt-NZDU20070531.124559.
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This thesis seeks to acknowledge and address the concerns that Maori people voice about research into their lives. The present study shows that Maori people are concerned that the power and control over research issues of initiation, benefits, representation, legitimation and accountability are addressed by the imposition of the researcher�s agenda, concerns and interests on the research process. Such dominance of a Western orientated discourse is being challenged by a pro-active, Kaupapa Maori research approach. This approach is part of the revitalisation of Maori cultural aspirations, preferences and practices as a philosophical and productive educational stance and resistance to the hegemony of the dominant discourse in Aotearoa/New Zealand.
Kaupapa Maori research is collectivistic, and is orientated toward benefiting all the research participants and their collectively determined agendas. Kaupapa Maori Research is based on growing concensus that research involving Maori knowledge and people needs to be conducted in culturally appropriate ways, ways that fit Maori cultural preferences, practices and aspirations in order to develop and acknowledge existing culturally appropriate approaches in the method, practice and organisation of research. This thesis examines how a group of researchers have addressed the importance of devolving power and control in the research exercise in order to promote self-determination (tino Rangatiratanga) of Maori people. In the thesis I have talked with researchers who have accepted the challenge of positioning themselves within the discursive practice that is Kaupapa Maori. As a result, this thesis examines how such positionings challenge what constitutes a process of theory generation within the context of Aotearoa/New Zealand.
This thesis further seeks to examine a way of knowing that reflects what meanings I can construct from my positioning within an experiential Kaupapa Maori research matrix. My position within this matrix resulted from critical reflections on my participation in a research group with an agreed-to agenda, my participation within the projects considered in the narratives in this thesis, my talking with other research participants in the form termed "interviews as chat" and from our constructing joint narratives about their/our attempts to address Maori concerns about research in their practice.
The broad methodological framework used in the thesis is narrative inquiry for such an approach allows the research participants to select, recollect and reflect on stories within their own cultural context and language rather than in that chosen by the researcher. In other words, the story teller maintains the power to define what constitutes the story and the truth and the meaning it has for them. Further, this thesis seeks to investigate my own position as a researcher within a co-joint reflection on shared experiences and co-joint construction of meanings about these experiences, a position where the stories of the other research participants merged with my own to create new stories. Such collaborative stories go beyond an approach that simply focusses on the cooperative sharing of experiences and focusses on connectedness, engagement, and involvement with the other research participants within the cultural world view/discursive practice within which they function. This thesis seeks to identify what constitutes this engagement and what implications this has for promoting self determination/agency/voice in the research participants by examining concepts of participatory consciousness and connectedness within Maori discursive practice.
Whakawhanaungatanga (establishing relationships in a Maori context), is used metaphorically to give voice to a culturally positioned means of collaboratively constructing research stories in a �culturally conscious and connected manner�. The thesis explains that there are three major overlapping implications of whakawhanaungatanga as a research strategy. The first is that establishing and maintaining relationships is a fundamental, often extensive and ongoing part of the research process. This involves the establishment of �whanau of interest� through a process of �spiral dicourse�. The second is that researchers understand themselves to be involved somatically in the research process; that is physically, ethically, morally and spiritually and not just as a �researcher� concerned with methodology. Such positionings are demonstrated in the language/metaphor used by the researchers in the stories described in this thesis. The third is that establishing relationships in a Maori context addresses the power and control issues fundamental to research, because it involves participatory research practices, in this context, termed �Participant Driven research�.
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Hollis, Jubilee Turi. "Atuatanga: Holding Te Karaitianatanga and Te Māoritanga Together Going Forward." Thesis, University of Canterbury. Sociology, 2013. http://hdl.handle.net/10092/8723.
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This thesis sets out to provide the background to the development of Atuatanga and to clarify its meaning and its whakapapa in Te Māoritanga and Te Karaitianatanga. Although it has been taught as Māori theology in Tikanga Māori of the Anglican Church in Aotearoa, New Zealand and Polynesia, this thesis argues that is includes theology and more: it is a way of living that critically analyses all the attributes of te Atua and endeavours to live those reflections in the world in order
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Williams, Jim, and n/a. "Ko te kohika turuturu = (The enduring collection)." University of Otago. Te Tumu - School of Maori, Pacific and Indigenous Studies, 1997. http://adt.otago.ac.nz./public/adt-NZDU20070528.123653.
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Ko te kookoomuka te raakau i tunua ai te moa. (There is a proper use for everything and only by means of correct useage can the optimum result be obtained)
This thesis proposes a model for research into traditional Maori kaupapa.
Maori Studies is interdisciplinary in that it combines aspects of a considerable number of other disciplines and adds a further perspective of its own. However, despite the cross-overs with, for example, Anthropology, History, Linguistics, Art History, etc., Maori Studies provides its own unique, emic prespective which adds both depth and breadth to the study. Accordingly, research into kaupapa Maori requires a Maori model which draws from associated disciplines, forms interpretations according to the Maori world view and integrates all the various forms of evidence so that gaps in one area may be filled from another.
Some steps towards resolution are proposed where the different forms of evidence seem to contradict, rather than complement each other. In particular the etic versus emic approach is examined with a view. Accordingly, the thesis will include an approach to the analysis and incorporation of traditional information available from: interviews; art; waiata; whakataukii; placenames; whakapapa; manuscripts and early census figures as well as the publised sources which are available. All must be compared with the contemporary oral record of past events, especially since much Maori tradition is political in nature, and the political perspective can change over time ("The Maori Camel"-paper presented to Pouhere Korero/NZHA Conference February 1996).
(One of the particular strengths of Maori language material such as placenames, waiata, whakapapa, and whakatauki is that they have usually been repeated verbatim, often by people who hadn�t the language ability to change them. Therefore, like manuscripts they are frozen in time; unlike contemporary oral evidence where stories are retold in each generation.)
The case studies look at the traditional Maori perspective on each of the topics and compares it with any research which has been done in Non-Maori ways. (For example, in Case Study 1., Maori knowledge which has been gathered by following the model proposed in this thesis is compared with botanical knowledge about cabbage trees.)
Maori language material is not translated but handled in the original and discussed in Maori when a more productive discussion is thus facilitated, therefore resulting in a bi-lingual thesis. For Maori Studies to be fully accepted as having the same mana as other academic disciplines requires full acceptance of the bilingual nature of Maori Studies. However, in the iterests [sic] of wider accessibility, the majority of the discussion will be in English.
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Ruwhiu, Diane, and n/a. "The sleeping Taniwha : exploring the practical utility of kaupapa Maori in firm performance." University of Otago. Department of Management, 2009. http://adt.otago.ac.nz./public/adt-NZDU20090810.161823.
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This thesis takes the position that firm performance is derived from the value embodied by combinations of distinct socio-cultural resources and capabilities. In particular, this thesis explores practice in the context of Maori business to understand the mutual influences between economic exchange and social-cultural structures in terms of achieving improved firm performance. I begin by suggesting that much of the knowledge development and community practice in organisational analysis is subsumed within a Kuhnian conventionalism, which is not useful to gaining a deeper understanding of firm performance. I argue that what is required is an approach that emphasises the contextual development of society and organisation (embodied by social and cultural relations).
This brings to the fore the pragmatist epistemology of practical knowledge, an approach to research and analysis of organisations that is at the heart of this research. Practical knowledge connects to the pragmatic orientation of Indigenous logics in this instance kaupapa Maori, which draws us to a perspective of knowledge that is experiential, contextual, diverse and inclusive. The effectiveness of a practical knowledge perspective by means of its pragmatic epistemology allows us to understand Maori businesses operating within a distinctive frame of socio-economic rationality providing a broader utility leading to culturally constituted forms of practice. It was through this lens that I engaged with the proposition regarding firm performance prompting us to look at the field of leadership (habitus), exchange (inter-capital exchange) and relationships (field) in particular.
A major emphasis was a search for an appropriate method that would provide an avenue of authentic engagement with the cultural context embodied by kaupapa Maori. In terms of empirical investigation this thesis advances the utility of narrative as an expository technique and interpretive device that accords full recognition of Maori socio-cultural systems of relationships, historic circumstances and current practices. Conducted over three years (December 2004 and June 2006), the fieldwork component involved multiple strands of narrative in the form of dialogue, stories,metaphors, documentation and experiences of myself, other individuals and Maori economic development hui, or gathering.
A key finding of this thesis is that kaupapa Maori as expressed through business practice offers a practical utility in relation to the capability of and potential outcomes for improved firm performance. I argue that there are unique characteristics of Maori business practice, which are grounded in the epistemological stance of kaupapa Maori in combination with Western philosophies and techniques of organisation that contribute to the performance of Maori businesses. In addition, I argue that it offers a view of the organisation as something beyond a disembodied system of market exchange and recognises the embeddedness of social processes in each culture will bring specific cultural nuances to the formulation of what constitutes organisational success. Finally, I suggest that kaupapa Maori research, grounded by the epistemological and ontological assumptions of an Indigenous paradigm provides opportunities for gaining greater insight into the dynamics of organisation and management research.
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Broughton, John, and n/a. "Oranga niho : a review of Maori oral health service provision utilising a kaupapa maori methodology." University of Otago. Dunedin School of Medicine, 2006. http://adt.otago.ac.nz./public/adt-NZDU20070404.165406.
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The goal of this study was to review Maori oral health services utilising a kaupapa Maori framework.
The aims of the study were to identify the issues in the development, implementation and operation of Maori dental health services within each of the three types of Maori health providers (mainstream, iwi-based, partnership). The three Maori oral health services are: (i) Te Whare Kaitiaki, University of Otago Dental School, Dunedin. (ii) Te atiawa Dental Service, New Plymouth. (iii) Tipu Ora Dental Service, in partnership with the School Dental Service, Lakeland Health, Rotorua.
Method: A literature review of kaupapa Maori research was undertaken to provide the Maori framework under which this study was conducted. The kaupapa Maori methodology utilised the following criteria: (i) Rangatiratanga: The assertion of Maori leadership; (ii) Whakakotahitanga: A holistic approach incorporating Te Whare Tapa Wha; (iii) Whakapapa: The origins and development of oranga niho; (iv) Whakawhanuitanga: Recognising and catering for the diverse needs of Maori; (iv) Whanaungatanga: Culturally appropriate forms of relationship management; (v) Maramatanga: Raising Maori awareness, health promotion and education; and (vi) Whakapakiri: Recognising the need to the build capacity of Maori health providers.
Ethical approval was granted by the Otago, Bay of Plenty and Taranaki Ethics Committees to undertake interviews and focus groups with Maori oral health providers in Dunedin, Rotorua and New Plymouth. Information was also sought from advisors and policy analysts within the Ministry of Health. A valuable source of information was hui korero (speeches and/or discussion at Maori conferences). An extensive literature was undertaken including an historical search of material from private archives and the now defunct Maori Health Commission.
Results: An appropriate kaupapa Maori methodology was developed which provided a Maori framework to collate, describe, organise and present the information on Maori oral health.
In te ao tawhito (the pre-European world of the Maori) there was very little if any dental decay. In te ao hou (the contemporary world of the Maori) Maori do not enjoy the same oral health status as non-Maori across all age groups. The reasons for this health disparity are multifactorial but include the social determinants of health, life style factors and the under-utilisation of health services. In order to address the disparities in Maori oral health, Maori providers have been very eager to establish kaupapa Maori oral health services. The barriers to the development, implementation, and operation of a kaupapa Maori oral health service are many and varied and include access to funding, and racism. Maori health providers have overcome the barriers through two strategies: firstly, the establishment of relationships within both the health sector and the Maori community; and secondly, through their passion and commitment to oranga niho mo te iwi Maori (oral health for all Maori). The outcome of this review will contribute to Maori health gain through the recognition of appropriate models and strategies which can be utilised for the future advancement of Maori oral health services, and hence to an improvement in Maori oral health status.
Conclusion: This review of Maori oral health services has found that there are oral health disparities between Maori and non-Maori New Zealanders. In an effort to overcome these disparities Maori have sought to provide kaupapa Maori oral health services. Whilst there is a diversity in the provision of Maori oral health services, kaupapa Maori services have been developed that are appropriate, effective, accessible and affordable. They must have the opportunity to flourish.
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Burnett, Zavier. "Keeping Chooks at Home in the Waikato: Exploring Postcolonial, Feminist and Kaupapa M ori Perspectives." The University of Waikato, 2006. http://hdl.handle.net/10289/2513.
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This thesis considers the narratives of eight M ori chook keepers from the Waikato rohe, Aotearoa. The Waikato rohe has been selected due to its significant history of M ori horticultural and agricultural practises, including chook keeping. I build on the growing corpus of m tauranga about indigenous studies. Using a postcolonial, feminist and Kaupapa M ori theoretical framework, I undertook five semi-structured interviews and one focus r p with M ori kaum tua. This thesis does not attempt to represent all M ori. There may be considerable difference between wh nau, hap and iwi practices. However, the rangahau provides insights into the views of eight individuals and their experiences with chooks. I have also utilised Country Calendar (1970; 1977a; 1977b and 1980) episodes and children's pukapuka such as Nanny Mihi's Garden (Drewery 2002) for the purposes of discourse analysis. By listening to these stories, kaupapa including race, class and ethnicity emerge that affect the participants' everyday lives as chook keepers. The participants view chooks in a variety of ways. First, as a means of food production. By integrating chooks into their communities, the participants are able to provide a nutritious and low-cost kai source for themselves and their wh nau. This attempts to at least in part address their poverty problems. Second, as a hybridised P keh and M ori kararehe. Third, as hysterical, comical, silly and helpless. I explore these issues within the broader context of colonial, neocolonial and anticolonial practices.
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Pereira, Janet Aileen, and n/a. "Culture, language and translation issues in educational assessment : Maori immersion students in the National Education Monitoring Project." University of Otago. Department of Anthropology, 2001. http://adt.otago.ac.nz./public/adt-NZDU20070516.152005.
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1999 was the first year that Year 8 Maori immersion students were included in national monitoring in New Zealand. The thesis explores how bilingualism, being a second language learner, and culture impact on student performance. It details the National Education Monitoring Project�s (NEMP) efforts to create fair and valid cross-language and cross-culture assessment. The thesis looks at overseas research on the development, translation and administration of tasks and relates this to NEMP�s processes. Issues and problems that arose during the development, translation and administration of tasks are discussed.
Several positions emerge from this thesis. Firstly, that despite the problems encountered, there were some clear �benefits�. Benefits lay primarily in: recognition of the complexity of cross-language and cross-cultural assessment, �improved� assessment and translation processes, professional development, new understanding and knowledge areas, identification of areas for future research and the accumulation of data (albeit in some instances problematic). Secondly, that NEMP went to great efforts to consult with and involve Maori. However, the relationship between NEMP and Maori was compromised in that some sectors within immersion education were ambivalent about participating in national monitoring. This ambivalence impacted in a number of ways on the project and the assessment of immersion students. Thirdly, that the inclusion of immersion students in national monitoring needs to be seen within the wider social, political and historical context of New Zealand. Assessment is not a neutral process. Assessment is a social and political activity that has the potential to advantage certain groups in society and disadvantage others.
Fourthly, despite NEMP�s efforts to be fair, inclusive and thorough in its processes there were significant issues that compromised students� performance and the quality of the information gathered. Limited language skills of some students, cultural differences, translation and task administration problems at times worked to the disadvantage of immersion students and raise questions about the validity of some findings. Finally, I suggest that the inclusion of Maori immersion students in national monitoring is in some respects premature and unfair. In particular, questions need to be asked about the fairness and validity of making comparisons between bilingual, second language learners in Maori immersion settings and monolingual Maori students learning in English in the mainstream.
Books on the topic "Kaupapa"
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Waikato), Geo Ed 97 (Conference) (1997. Geo.Ed.97 =: Kaupapa aro Whenua : geographical education conference : conference proceedings. [Hamilton?]: New Zealand Geographical Society, 1997.
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Matiu, McCully. Te Whānau Moana: Ngā kaupapa me ngā tikanga = customs and protocols. Auckland [N.Z.]: Reed Books (NZ), 2003.
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Charlotte, Macdonald, Penfold Merimeri, and Williams B. R, eds. The Book of New Zealand women =: Ko kui ma te kaupapa. Wellington, N.Z: B. Williams Books, 1991.
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Conservation, New Zealand Dept of. Equal employment opportunities =: Te kaupapa whakaorite whiwhinga mahi : action plan, 1990-91. [Wellington]: The Dept., 1990.
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Maire, Tau Te, ed. Te Whakatau kaupapa: Ngai Tahu resource management strategy for the Canterbury Region. Wellington, N.Z: Aoraki Press, 1990.
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Routamo, Eero. Kaupan lait: Kotimainen ja kansainvälinen irtaimen kauppa. 2nd ed. Helsinki: Lakimiesliiton Kustannus, 1996.
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Waikato), Geo Ed 97/Kaupapa Aro Whenua Geographical Education Conference (1997 University of. Geo.Ed.97/Kaupapa Aro Whenua Geographical Education Conference: Conference proceedings : Department of Geography, University of Waikato, 1997. [Christchurch, N.Z.]: New Zealand Geographical Society, 1998.
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Waikato), Geo Ed 97/Kaupapa Aro Whenua Geographical Education Conference (1997 University of. Geo.Ed.97 / Kaupapa Aro Whenua Geographical Education Conference: Conference proceedings : Department of Geography, University of Waikato, 1997. [Christchurch, N.Z.]: New Zealand Geographical Society, 1998.
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Geo.Ed.97/Kaupapa Aro Whenua Geographical Education Conference (1997 University of Waikato). Geo.Ed.97/Kaupapa Aro Whenua Geographical Education Conference: Conference proceedings : Department of Geography, University of Waikato, 1997. [Christchurch, N.Z.]: New Zealand Geographical Society, 1998.
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Powick, Kiri. Māori research ethics: A literature [review] of the ethical issues and implications of Kaupapa Māori research involving Māori for researchers, supervisors, and ethics committees. Hamilton [N.Z.]: Wilf Malcolm Institute of Educational Research, School of Education, University of Waikato, 2003.
Find full textBook chapters on the topic "Kaupapa"
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Ormond, Adreanne. "Kaupapa Māori." In Springer Texts in Education, 281–86. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-04394-9_45.
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Stewart, Georgina Tuari. "Kaupapa Māori autoethnography." In The Routledge International Handbook of Autoethnography in Educational Research, 326–36. London: Routledge, 2022. http://dx.doi.org/10.4324/b23046-32.
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Cram, Fiona. "Kaupapa Māori Health Research." In Handbook of Research Methods in Health Social Sciences, 1507–24. Singapore: Springer Singapore, 2019. http://dx.doi.org/10.1007/978-981-10-5251-4_30.
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Cram, Fiona. "Kaupapa Māori Health Research." In Handbook of Research Methods in Health Social Sciences, 1–18. Singapore: Springer Singapore, 2017. http://dx.doi.org/10.1007/978-981-10-2779-6_30-1.
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Rata, Elizabeth. "Kaupapa Maori Education in New Zealand." In Citizenship and Political Education Today, 59–74. London: Palgrave Macmillan UK, 2004. http://dx.doi.org/10.1057/9780230522879_4.
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Hapeta, Jeremy, Haydn Morgan, Rochelle Stewart-Withers, and Kyle Kuiti. "Applying Kaupapa Māori Principles to Positive Youth Development." In Sport, Physical Activity and Criminal Justice, 109–23. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003207788-11.
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Stewart, Georgina. "Indigenous Philosophies and Education: The Case of Kaupapa Māori." In Encyclopedia of Educational Philosophy and Theory, 1–5. Singapore: Springer Singapore, 2016. http://dx.doi.org/10.1007/978-981-287-532-7_177-1.
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Stewart, Georgina. "Indigenous Philosophies and Education: The Case of Kaupapa Māori." In Encyclopedia of Educational Philosophy and Theory, 1121–25. Singapore: Springer Singapore, 2017. http://dx.doi.org/10.1007/978-981-287-588-4_177.
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Pope, Clive C. "Kaupapa Mäori Research, Supervision and Uncertainty: “What’s a Päkehä Fella to Do?”." In Doing Cross-Cultural Research, 61–71. Dordrecht: Springer Netherlands, 2008. http://dx.doi.org/10.1007/978-1-4020-8567-3_5.
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Paine, Sarah-Jane, Donna Cormack, Papaarangi Reid, Ricci Harris, and Bridget Robson. "Kaupapa Māori-informed approaches to support data rights and self-determination 1." In Indigenous Data Sovereignty and Policy, 187–203. Abingdon, Oxon; New York, NY: Routledge, 2021. | Series: Routledge studies in indigenous peoples and policy: Routledge, 2020. http://dx.doi.org/10.4324/9780429273957-13.
Full textConference papers on the topic "Kaupapa"
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Ganeshan, Kathiravelu. "CURRICULUM DESIGN USING ATA AND KAUPAPA MAORI." In 11th annual International Conference of Education, Research and Innovation. IATED, 2018. http://dx.doi.org/10.21125/iceri.2018.1075.
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Paora, Tangaroa. "Applying a kaupapa Māori paradigm to researching takatāpui identities." In LINK 2022. Tuwhera Open Access, 2022. http://dx.doi.org/10.24135/link2022.v3i1.179.
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In this practice-led doctoral thesis I adopt a Kaupapa Māori paradigm, where rangahau (gathering, grouping and forming, to create new knowledge and understanding), is grounded in a cultural perspective and Māori holistic worldview that is respectful of tikanga Māori (customs) and āhuatanga Māori (cultural practices). The case study that forms the focus of the presentation asks, “How might an artistic reconsideration of gender role differentiation shape new forms of Māori performative expression”. In addressing this, the researcher is guided and upheld by five mātāpono (principles): He kanohi kitea (a face seen, is appreciated) Titiro, whakarongo, kōrero (looking, listening and speaking) Manaakitangata (sharing and hosting people, being generous) Kia tūpato (being cautious) Kāua e takahi i te mana o te tangata (avoiding trampling on the mana of participants). In connecting these principles and values that are innate within te ao Māori (Māori people and culture) the paper unpacks a distinctive approach taken to interviewing and photographing nine takatāpui tāne (Māori males whose sexuality and gender identification are non-heteronormative). These men’s narratives of experience form the cornerstone of the inquiry that has a research focus on tuakiritanga (identity) where performative expression and connectivity to Māori way of being, causes individuals to carry themselves in distinctive ways. The lived experience of being takatāpui within systems that are built to be exclusive and discriminatory is significant for such individuals as they struggle to reclaim a place of belonging within te ao Māori, re-Indigenise whakaaro (understanding), and tangatatanga (being the self). In discussing a specifically Māori approach to drawing the poetics of lived experience forward in images and text, the presentation considers cultural practices like kaitahi (sharing of food and space), kanohi ki te kanohi kōrero (face to face interviewing), and manaakitangata (hosting with respect and care). The paper then considers the implications of working with an artistic collaborator (photographer), who is not Māori and does not identify as takatāpui yet becomes part of an environment of trust and vulnerable expression. Finally, the paper discusses images surfacing from a series of photoshoots and interviews conducted between August 2021 and February 2023. Here my concern was with how a participant’s identitiy and perfomativity might be discussed when preparing for a photoshoot, and then reviewing images that had been taken. The process involved an initial interview about each person’s identitiy, then a reflection on images emanating from studio session. For the shoot, the participant initially dressed themseleves as the takatāpui tāne who ‘passed’ in the world and later as the takatāpui tāne who dwelt inside. For the researcher, the process of titiro, whakarongo, kōrero (observing, listening and recording what was spoken), resourced a subsequent creative writing exercise where works were composed from fragments of interviews. These poems along with the photographs and interviews, constituted portraits of how each person understood themself as a self-realising, proud, fluid and distinctive Māori individual.
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Lee-Morgan, Jenny, Jo Mane, Joanne Gallagher, and Ruia Aperahama. "A Māori Modern Learning Environment: Ko te Akā Pūkaea Kia Ita, Ko te Akā Pūkaea Kia Eke!" In 2021 ITP Research Symposium. Unitec ePress, 2022. http://dx.doi.org/10.34074/proc.2205017.
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This kaupapa Māori research project investigates the ways that two Māori-medium pathways (bilingual and immersion) work together in a newly built Flexible Learning Space (FLS) to progress te reo Māori and the aspirations of whānau. This paper introduces the project that proposes the notion of the Māori Modern Learning Environment (MMLE). Funded by Teaching Learning Research Initiative (TLRI), this two-year project is still in progress with the project only being at an early stage. The researchers are currently exploring how ‘space’ is understood and utilised by Māori teachers, students and whānau of two Māori-medium pathways, within the wider English-medium primary-school context. This pūrākau (casestudy) project takes a strengths-based approach, and is based on the experiences, pedagogies and potential of Te Akā Pūkaea, at Newton Central School. The two whānau groups and Māori-medium pathways at the centre of the study are: Te Uru Karaka (immersion) and Te Awahou (bilingual). This research is intended to respond to the call from Stewart and Benade (2020) to ‘spatial biculturalism’ as we theorise ‘space’ from a kaupapa Māori lens. Hence, the project is titled “A Māori Modern Learning Environment: Ko te Akā Pūkaea Kia Ita, Ko te Akā Pūkaea Kia Eke!”.
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Rikiti, Auroa, Waitiahoaho Emery, Takiri Te Ata Emery Raerino, and Tepora Emery. "BEFORE WORDS ARE EVEN SPOKEN LEARNING KAUPAPA MĀORI RESEARCH METHODS THROUGH ‘BEING’ WITH KŌEKE (NGĀTI PIKIAO TRIBAL ELDERS)." In 14th International Technology, Education and Development Conference. IATED, 2020. http://dx.doi.org/10.21125/inted.2020.0935.
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Korohina, Erina. "Food Frequency Questionnaire: Is It Time for a Re-Vamp? A Kaupapa Māori Critique of Dietary Recall and Assessment Tools." In NSNZ 2021. Basel Switzerland: MDPI, 2022. http://dx.doi.org/10.3390/msf2022009002.
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Lee-Morgan, Jenny, Kim Penetito, and Ngahuia Eruera. "Marae Ora, Kāinga Ora: A Marae-Led Response to Covid-19." In 2021 ITP Research Symposium. Unitec ePress, 2022. http://dx.doi.org/10.34074/proc.2205013.
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Marae Ora, Kāinga Ora (MOKO) is a marae-led community development and wellbeing research project. Lee-Morgan et al. (2021) explain this three-year research project, stating: “MOKO investigates the potential of five marae to strengthen their provision of kāinga (village, settlement) in the contemporary urban context of South Auckland” (p. 2). Using a Kaupapa Māori (KM) approach to Community Based Participatory Research (CBPR), this project explores the ancient Indigenous innovation of marae (both a spiritual and physical location with a socio-cultural setting for Māori to be immersed in a cultural context) and kāinga to understand and co-create new culturally based initiatives and support the activation of community development and wellbeing initiatives. While marae are highly valued by Māori communities as being critical to cultural sustainability and are recognised by government agencies as important community providers, there is a dearth of research about how contemporary urban marae operate and how they can work with, and for, communities (Kawharu, 2014; Tapsell, 2002; Thornley et al., 2015). The MOKO research aim is to enable marae to explore their potential role within their communities, to develop their own interpretation and opportunities for kāinga. These insights influence opportunities to partner with external agencies and services to achieve greater outcomes and collaborative advantages for whānau (family group) and community wellbeing, alongside marae. In brief, the MOKO project is focused on the intergenerational sustainability of the knowledge systems and replenishment of resources inherent within marae, our natural environment and kāinga ora.
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Williams, Toiroa. "KO WAI AU? Who am I?" In LINK 2022. Tuwhera Open Access, 2022. http://dx.doi.org/10.24135/link2022.v3i1.180.
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This presentation accounts a journey of the researcher’s practice-led doctoral project, Tangohia mai te taura: Take This Rope. The study involves researching, directing and producing a documentary about historical grievances to exhume stories from a Māori filmmaker’s community that call into question colonial accounts of the 1866 execution of their ancestor Mokomoko, and the preceding murder of the Reverend Carl Sylvius Völkner in 1885. As a consequence of an accusation of murder, Mokomoko was arrested for the crime, imprisoned and hanged, all the while protesting his innocence. In retribution, our people had their coveted lands confiscated by the government, and they became the pariahs of multiple historical accounts. The practice-led thesis study asks how a Māori documentary maker from this iwi (tribe) might reach into the grief and injustice of such an event in culturally sensitive ways to tell the story of generational impact. Accordingly, the documentary Ko Wai Au, seeks to communicate an individual’s reconnection to, and understanding of, accumulated knowledge and experience, much of which is stored inside an indigenous, dispossessed whānau (family), whose whakapapa (genealogy) is interwoven with historical events and their implications. As a member of a generation that has been incrementally removed from history and embodied pain of my whanau, through the study I come seeking my past in an effort to understand and contribute something useful that supports my people’s aspirations and agency in attaining value, healing, and historical redress. This presentation advances a distinctive embodied methodological approach based on whenua (land) and whanau (family). In this approach, the researcher employs karakia (traditional incantations), walking the land, thinking, listening to waiata (traditional songs) and aratika (feeling a ‘right’ way). My position is one of humility and co-creation. I am aware that the rōpū kaihanga kiriata (film crew) with whom I work will be called into the trusting heart of my whānau and we must remain attentive to Māori protocols and sensitivities. Given the responsibility of working inside a Kaupapa Māori research paradigm, methodology and methods are shaped by kawa and tikanga (customary values and protocols). Here one moves beyond remote analysis and researches sensitively ‘with’ and ‘within’, a community, knowing that te ao Māori (the Māori world) is at the core of how one will discover, record, and create.
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Grieve, Fiona, and Kyra Clarke. "Threaded Magazine: Adopting a Culturally Connected Approach." In LINK 2021. Tuwhera Open Access, 2021. http://dx.doi.org/10.24135/link2021.v2i1.62.
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It has been ten years since the concept of the Publication Platform has been published in the special edition of the Scope Journal ISSN (online version; 1177-5661). The term ‘Publication Platform’ was introduced in the Practice Report, The Site of Publication in Contemporary Practice. This article surveyed a series of publication projects analysing distinctive editorial models as venues for discussion, collaboration, presentation of practice, and reflection. In this context, the term Publication Platform is employed to describe a space for a series of distinctive editorial modes. The platform considers printed matter as a venue for a diversity of discourse and dissemination of ideas, expanding the meaning and boundaries of printed media through a spectrum of publishing scenarios. The Publication Platform positions printed spaces as sites to reflect on editorial frameworks, content, design practices, and collaborative methodologies. One of the central ideas to the report was the role of collaboration to lead content, examining how creative relationships and media production partnership, affect editorial practice and design outcomes. Ten years after, the Publication Platform has evolved and renewed with emergent publishing projects to incorporate a spectrum of practice responsive to community, experimentation, interdisciplinarity, critical wiring, creativity, cultural production, contemporary arts, and craft-led discourse. This paper presents a case study of ‘Threaded Magazine’ as an editorial project and the role of its culturally connected approach. This study uses the term ‘culturally connected approach’ to frame how Threaded Magazine embodies, as a guiding underlying foundation for each issue, the three principles of Te Tiriti o Waitangi: Participation, Protection and Partnership. This presentation reflects on how these principals connect to who Threaded Magazine are collectively as editors and designers, and determined by who we associate with, partner, and collaborate with. A key factor that influenced Threaded Magazine to adopt a more culturally connected approach arose by the invitation to participate in the international publication entitled Project 16/2, commissioned by Fedrigoni Papers for the Frankfurt Bookfair, in Germany. The Project 16/2 created an opportunity for a process of editorial self-discovery. This trajectory translated the tradition of oral storytelling into graphic language, conveying the essence (te ihi) of who we were. The visuality and tactility of the printed media set a format for Threaded Magazine to focus on Aotearoa’s cultural heritage, original traditions, and narratives. This paper overviews the introduction of a kaupapa for Issue 20, the ‘New Beginnings’ edition and process of adhering to tikanga Māori and Mātauranga Māori while establishing a particular editorial kawa (protocol) for the publication. The influence and collaboration with cultural advisory rōpū (group) Ngā Aho, kaumātua and kuia (advisors) will elaborate on the principle of participation. Issue 20 connected Threaded Magazine professionally, spiritually, physically, and culturally with the unique identity and landscape of Indigenous practitioners at the forefront of mahi toi (Māori Contemporary art) across Aotearoa. Special Edition, Issue 21, in development, continues to advance a culturally connected approach working with whānau, kaiwhatu (weavers), tohunga whakairo (carvers), kaumātua and kuia to explore cultural narratives, connections, visually through an editorial framework.
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Williams, Toiroa. "No hea koe? De onde você é?" In LINK 2021. Tuwhera Open Access, 2021. http://dx.doi.org/10.24135/link2021.v2i1.90.g115.
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Este artigo relata uma jornada do projeto de doutorado conduzido pelo pesquisador, Tangohia mai te taura (Pegue esta Corda). O estudo envolve pesquisar, dirigir e produzir um documentário sobre as queixas históricas de Te Whakatōhea e Te Whānau ā Mokomoko. Especificamente, explora os potenciais da prática e forma documental em relação a Mātauranga Māori (costumes e conhecimento maori) e kaupapa Māori (abordagens de pesquisa maori). O estudo busca questionar certas narrativas construídas por Pākehā sobre o assassinato exoticizado do missionário, o reverendo Carl Sylvius Völkner, em 1885. Como consequência de uma acusação de assassinato, meu ancestral Mokomoko foi preso pelo crime, preso e enforcado, protestando o tempo todo por sua inocência. Em retribuição, nosso povo teve suas cobiçadas terras confiscadas pelo governo e se tornaram párias de vários relatos históricos. A tese pergunta como um documentarista maori desta iwi (tribo) pode chegar ao luto e à injustiça de tal evento de maneiras culturalmente sensíveis, para contar a história do impacto geracional. A pesquisa considera quatro características distintas da abordagem do autor como um cineasta indígena. Whakapapa – genealogia– Em maori, o pensamento whakapapa conecta o realizador com o filme, os entrevistados e a comunidade. No entanto, as conexões do whakapapa carregam a responsabilidade de navegar na produção de filmes com respeito e cuidado. Whenua e whanau – terra e família – Metodologicamente, minha abordagem através da incorporação. Passo o tempo residindo e reconectando-me com minha família extensa e as terras em que vivemos. Eu ando, penso,ouço e sinto meu caminho através de um mundo complexo, buscando ativamente oportunidades de participar de wānanga (discussões) e apoiar kapa haka (artes performáticas maori) relacionadas à nossa terra e família. Minha posição é de humildade e cocriação. Estou ciente de que o rōpū (tripulação) com quem trabalho será chamado ao coração confiante de meu whanau. Assim, semanas antes do início da produção, convivemos com o mundo que o documentário busca registrar Tikanga – alfândega – O processo e as estruturas de fazer este filme permanecem cientes de tikanga Māori (costumes maori). Karakia e waiata (orações e canções maori) acompanham o processo de criação da obra. A grande tripulação maori está atenta aos protocolos e sensibilidades. Estas práticas também afirmam nosso rōpū (grupo) como uma família. Koha – reciprocidade – Ao contrário de muitas abordagens convencionais para a produção de documentários, onde os filmes são “filmados” de maneira econômica e eficiente, este projeto é baseado no conceito de koha (reciprocidade). As comunidades são entendidas como presenteando seu tempo e suas histórias e, em resposta, há os presentes do projeto de volta. Como artista, faço esforços conscientes para apoiar os iwi (tribos locais); repatriar conhecimentos e artefatos que localizo em minhas pesquisas, sendo um membro ativo dentro da cidade e apoiando iniciativas comunitárias. Como cineasta, sou membro de uma geração que foi cada vez mais afastada da história e da dor incorporada de meu whanau. Venho em busca de meu passado, em um esforço para compreender e contribuir com algo útil que apoie as aspirações e a agência do meu povo na obtenção de valor, cura e reparação histórica.
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Williams, Toiroa. "No hea koe? ¿De dónde eres?" In LINK 2021. Tuwhera Open Access, 2021. http://dx.doi.org/10.24135/link2021.v2i1.90.g114.
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Este artículo relata un viaje del proyecto de doctorado dirigido por la práctica del investigador, Tangohia mai te taura (“Toma esta soga”). El estudio implica investigar, dirigir y producir un documental sobre agravios históricos dentro de Te Whakatōhea y Te Whānau ā Mokomoko. Específicamente, explora el potencial de la práctica y la forma documental en relación con Mātauranga Māori (costumbres y conocimientos maoríes) y kaupapa Māori (enfoques de investigación maoríes). El estudio busca cuestionar ciertas narrativas construidas por Pākehā sobre el exotizado asesinato del misionero, el reverendo Carl Sylvius Völkner en 1885. Como consecuencia de una acusación de asesinato, mi antepasado Mokomoko fue arrestado por el crimen, encarcelado y ahorcado, mientras protestaba su inocencia. En represalia, a nuestro pueblo le confiscaron sus codiciadas tierras por parte del gobierno y se convirtieron en parias de múltiples relatos históricos. La tesis pregunta cómo un documentalista maorí de esta iwi (tribu) podría llegar al dolor y la injusticia de tal evento de maneras culturalmente sensibles, para contar la historia del impacto generacional. La investigación considera cuatro rasgos distintivos del enfoque del autor como cineasta indígena. WHAKAPAPA - GENEALOGÍA: En el pensamiento maorí, whakapapa conecta al realizador con la película, los entrevistados y la comunidad. Sin embargo, las conexiones de whakapapa conllevan la responsabilidad de navegar la realización de películas con respeto y cuidado. WHENUA y WHANAU - TIERRA Y FAMILIA: Metodológicamente mi enfoque a través de la encarnación. Paso tiempo viviendo y reconectando con mi familia extendida y las tierras en las que vivimos. Camino, pienso,escucho y siento mi camino a través de un mundo complejo, buscando activamente oportunidades para asistir a wānanga (discusiones) y apoyar las kapa haka (artes escénicas maoríes) relacionadas con nuestra tierra y nuestra familia. Mi posición es de humildad y cocreación. Soy consciente de que el rōpū (equipo) con el que trabajo será llamado al corazón confiado de mi whanau. Así, semanas antes de que comience la producción, vivimos con el mundo que el documental busca grabar. TIKANGA - ADUANAS: El proceso y las estructuras de realización de esta película siguen siendo conscientes de tikanga Māori (costumbres maoríes). Karakia y waiata (oraciones y canciones maoríes) acompañan el proceso de creación de la obra. La tripulación, en gran parte maorí, está atenta a los protocolos y sensibilidades. Estas prácticas también afirman nuestro rōpū (grupo) como familia. KOHA - RECIPROCACIÓN: A diferencia de muchos enfoques convencionales para la realización de documentales, donde las películas se “filman” de manera económica y eficiente, este proyecto se basa en el concepto de koha (reciprocidad). Se entiende que las comunidades regalan su tiempo e historias y, en respuesta, los regalos del proyecto regresan. Como artista, hago esfuerzos conscientes para apoyar a la iwi, repatriar conocimientos y artefactos que ubico en mi investigación, ser un miembro activo dentro de la ciudad y apoyar iniciativas comunitarias. Como cineasta, soy miembro de una generación que se ha ido alejando gradualmente de la historia y encarnado el dolor de mi whanau. Vengo a buscar mi pasado en un esfuerzo por comprender y contribuir con algo útil que apoye las aspiraciones y la capacidad de mi pueblo para lograr valor, curación y reparación histórica.
Reports on the topic "Kaupapa"
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Bright, Nicola, and Esther Smaill. He reo ka tipu i ngā kura Growing te reo Māori in schools-Findings report. NZCER, September 2022. http://dx.doi.org/10.18296/rep.0024.
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The report identifies key issues or kaupapa that schools should consider when adopting a strategic approach to teaching and learning te reo Māori. It also provides practical evidence-based advice to assist schools as they engage with and respond to these important kaupapa.
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Smith, Hinekura, Aotea Frandi, Danielle Squire, Irene Farnham, Eruera Morgan, Dan Keepa, and Piripi Morunga. Growing Kaupapa Māori Research Capabilities and Confidence Through Whanaungatanga as Research Mentorship. Unitec ePress, September 2022. http://dx.doi.org/10.34074/ocds.098.
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The Ngā Wai a Te Tūī – Hiringa Hauora Summer Research Mentorship is a kaupapa Māori collaboration to increase hauora Māori (Māori wellbeing) research capacity. The idea of research internships is not new, nor is a focus on hauora Māori. What is distinctive about this summer mentorship is its kaupapa Māori approach to support a diverse range of Māori into research that is by Māori, for Māori, and holds Māori values, beliefs and aspirations at its centre. Holding fast to our ways of being throughout the programme has produced a set of learnings and experiences amongst six ‘interns’ that we suggest offers a useful example of how to grow kaupapa Māori research in the hauora space, and beyond. Like many great Māori ideas, this mentorship programme was enabled through whanaungatanga (relationships) – in this case an email from one colleague to another that went something like, “Hey mete I have an idea I want to run past you.” A senior researcher at Te Hiringa Hauora, an evidence-based health-promotions organisation, approached her colleague, co-author Hinekura Smith, a senior lecturer and researcher at Unitec’s Ngā Wai a Te Tūī Māori and Indigenous Research Centre, with a funding opportunity to develop and facilitate a summer internship programme.
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Bright, Nicola, Esther Smaill, Sinead Overbye, and Kiri Edge. He reo ka tipu i ngā kura Growing te reo Māori in schools. NZCER, October 2021. http://dx.doi.org/10.18296/rep.0017.
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This report is literature review to support English-medium primary schools that are seeking to strengthen their reo Māori teaching and learning programmes. The report explains why English-medium primary schools should take a strategic approach to teaching and learning te reo Māori. It identifies key issues or kaupapa that schools should consider when adopting such an approach and provides practical evidence-based advice to assist schools as they engage with and respond to these important kaupapa.
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Boyd, Sally, and Nicola Bright. Manaakitia ngā tamariki kia ora ai Supporting children’s wellbeing. NZCER, October 2021. http://dx.doi.org/10.18296/rep.0016.
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This research uses strengths-based kaupapa Māori and qualitative approaches. Wellbeing@School student survey data was used to select six primary schools where we were likely to see examples of effective practices. The students at these schools reported higher than average levels of wellbeing and teacher relationships, and lower levels of aggressive behaviour.