Academic literature on the topic 'Mōhiotanga Māori (Māori knowledge)'
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Journal articles on the topic "Mōhiotanga Māori (Māori knowledge)"
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Teulon, David A. J., Aleise Puketapu, Hone T. Ropata, and Ross Bicknell. "Establishing a base for understanding the threat of the brown marmorated stink bug to plants of value to Māori / E whakarite ana he tūāpapa e mārama ai i ngā kino o te ngārara pīhau parauri ki ngā tipu e whai hua ki te Māori." New Zealand Plant Protection 72 (July 26, 2019): 44–58. http://dx.doi.org/10.30843/nzpp.2019.72.292.
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The brown marmorated stink bug (BMSB) Halyomorpha halys (Heteroptera: Pentatomidae) is an invasive pest in North America and Europe that damages many plant species and invades human dwellings. It is regularly intercepted at Aotearoa/New Zealand’s borders but is not yet known to have established. Māori are partners in New Zealand’s biosecurity community and an understanding of the potential impact of any invasive alien species to their interests is essential. The known impacts of BMSB in published literature were reviewed with a focus on Māori plant taonga (valued or treasured plant species) in: (1) Māori commercial enterprises; (2) mara kai (food gardens); and (3) the natural estate. Many fruit and some vegetable species are likely to be affected by BMSB in commercial and non-commercial Māori horticulture but the impact of BMSB on indigenous/native and other taonga plant species in mara kai and the native estate is difficult to evaluate. BMSB poses a serious economic threat to some crop species of commercial value to Māori, as well as threat to some native taonga species. A kaupapa Māori approach examining unpublished mātauranga (knowledge) would considerably broaden this understanding. He ngārara raupatu kaha nei i te tini o ngā tipu, te urutomo noa i te hunga tangata te ngārara nei. Ka kaha haukotingia te ngārara nei e te mana ārai o Aotearoa heoi anō, kāore anō kia whakawhenua i a ia. E mahi tahi ana a Māori rāua ko te hapori marukoiora, anō hoki e mārama ana i te mōrearea o ngā tipu tauiwi - e whai pānga kia rātou. Te Tukanga. I arotake i ngā tuhinga e hāngai ana ki ngā kopuratanga e mōhio nei - e Māori ai te titiro o roto: (1) ngā pākihi Māori (2) ngā māra kai (3) te taiao anō hoki. Te Whakautu. He maha hoki ngā huawhenua me ngā huarākau ka pāngia e te BMSB o roto i ngā pākihi, i ngā ahuone Māori heoi anō, te taea te whakatau i ngā pānga o te BMSB ki te iwi taketake me ōna taonga o roto i ngā māra kai. Te Whakakapinga. Kei tino raru ētahi tipu e whai pānga ki te Māori, ngā tipu taketake anō hoki i te BMSB. Mā te tirohanga Māori e whakawhānui i ngā mōhiotanga.
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Moetara, Simon. "Tutu Te Puehu and the Tears of Joseph." Ata: Journal of Psychotherapy Aotearoa New Zealand 20, no. 1 (October 31, 2016): 73–87. http://dx.doi.org/10.9791/ajpanz.2016.07.
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A number of scholars acknowledge the rich resources contained within the wisdom, traditions and knowledge of Indigenous peoples for therapeutic healing. Repositories of collective ancient wisdom may well represent an underutilised resource for coping with challenges and trauma at the levels of both the individual and community. This article argues that the Bible is such a source as it contains a number of trauma narratives which can help in working with clients dealing with trauma. This article explores the Tutu te Puehu model proposed by Ngati Pāoa leader Glen Tupuhi. This Indigenous model that draws on the story of Joseph (Gen. 37–50), a biblical narrative that offers insights in terms of dealing with trauma and reconciliation, centred on the seven occasions that Joseph is said to weep. The model draws on the insights and the convergence of three distinct strands of Glen Tupuhi’s training and experience: his knowledge of te ao Māori, his Christian spirituality and worldview, and his experience in the areas of justice and health.
Waitara
Tēnā ētahi mātauranga ka tautoko arā noa atu kē ngā rawa kai roto i ngā kōrero i ngā tikanga a ia iwi taketake hai haumanu whakaora. Ko ngā huinga kōputunga mātauranga taketake pea te tauria o te rawa kāre e mahia ana hai whakaora i ngā tumatuma i ngā pēhitanga o te tangata o te hāpori rānei. E whakahau ana tēnei tuhinga ko te paipera tētahi o ēnei rawa, ā, kai konei ngā kōrero whētuki ā, he whainga āwhina haumanu kai ēnei mō ngā kiritaki whētuki. E tūhurahia ana e tēnei tuhinga te tauira Tutū te Puehu i whakaputahia ake e Glen Tupuhi, he rangatira nō Ngāti Pāoa, he tauira māori i huri ki te waitara mō Hōhepa (Kēnehi 37–50), he kōrero tāpaenga titirohanga ki te momo pānga ki te whētuki me te noho tahi, pērā ki ngā wāhanga e whitu i kīia nei i tangi a Hōhepa. Ka whakahahakihia ake ngā mōhiotanga me ngā pūtahitanga o ngā io e toru whakangungu, whēako o Glen Tupuhi: tōna mātauranga o te ao Māori, tōna wairua Karaitiana tirohanga whānui ki te ao, me ngā whēako whaiaro mai i te ture me te hauora.
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Te Momo, Fiona. "Māori Academic Challenges: Delivering Mātauranga Māori During COVID-19." Journal of Contemporary Issues in Education 17, no. 2 (December 13, 2022): 67–78. http://dx.doi.org/10.20355/jcie29511.
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In March 2020, the COVID-19 pandemic disrupted academic educational programmes in universities across the world, including Aotearoa New Zealand. For Māori academics who implement mātauranga Māori as a pedagogy, it became theoretically and practically challenging teaching virtually and online. The Te Taha Tinana, of Te Whare Tapa Wha model, created by aDurie in 1984 (Health Navigator, 2022) regarding the four dimensions of well-being, focuses on the physical presence, physical embodiment, and physical behaviour. This could not be easily taught virtuality through a computer screen during COVID-19 lockdown. For Māori academics transitioning from teaching Mātauranga Māori in person to an online environment brought forth these challenges. The challenges re-emerged in August 2021 when New Zealand went into Level 4 lockdown overnight because of the new COVID-19 Delta Virus variant. In 2022, the Omicron variant caused many universities in Aotearoa New Zealand to continue their first semester teaching online. Mātauranga Māori is a body of knowledge exercised by Māori people in New Zealand. Sadler (2007) argues Mātauranga Māori was first invented by Māori when Pākehā (English people) arrived in New Zealand. He suggests Mātauranga Māori is a paradigm where Māori define the parameters. Royal (2009; 2012) claims this knowledge was brought to New Zealand by Polynesian ancestors and is an evolutionary continuum of knowledge that relates to encountering the world as Māori with the focus on improving humankind. Le Grice, Braun, and Wetherell (2017) state Mātauranga Māori incorporates theories, practices, and protocols that are bound to relationships, people, and places in a world that supports Māori ambitions. This knowledge, for me an Indigenous Māori academic, incorporates the physical and spiritual worlds embracing the energies of the universe handed down by our forefathers. This position paper discusses the pedagogical challenges encountered during COVID-19 Lockdown for Indigenous academics to continue delivering programmes requiring indigenous expertise and human contact. It explores: 1) the Covid 19 Educational Barriers; 2) Online Academic Challenges; 3) Managing Cultural Shifts; 4) Sustaining Indigenous Pedagogy. It asserts that Mātauranga Māori contributes to the growth of Indigenous knowledge on a world stage and the challenges indigenous academics encounter brought by a global pandemic.
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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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Rolleston, Anna K., Shemana Cassim, Jacquie Kidd, Ross Lawrenson, Rawiri Keenan, and Brendan Hokowhitu. "Seeing the unseen: evidence of kaupapa Māori health interventions." AlterNative: An International Journal of Indigenous Peoples 16, no. 2 (May 25, 2020): 129–36. http://dx.doi.org/10.1177/1177180120919166.
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Māori in Aotearoa have higher incidence, prevalence and mortality from chronic disease. The dominant narrative in Aotearoa about the reasons for Māori ill health neglects to acknowledge the history of colonisation and failures of the health system, alongside the holistic view of health taken by Māori focusing on collective, whānau-based outcomes. In this article, we review health interventions for chronic disease that have a kaupapa Māori philosophical basis. Our findings demonstrate that there is no clear process in health service design, delivery, research and funding that values and understands mātauranga Māori. Western knowledge systems are inadequate for collecting and presenting Māori knowledge. Overall, we highlight that the tension between acknowledging that a “by Māori, for Māori” approach is best, and the difficulty in defining appropriate evidence collection methodology and outcome measures when funders and policy makers continue to require Western-centric interventions is an obstacle to improving Māori health outcomes.
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Connor, Helene Diana. "Whakapapa Back: Mixed Indigenous Māori and Pākehā Genealogy and Heritage in Aotearoa/New Zealand." Genealogy 3, no. 4 (December 16, 2019): 73. http://dx.doi.org/10.3390/genealogy3040073.
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Māori tribal and social histories are founded on whakapapa (genealogy). Whakapapa and the knowledge of one’s ancestry is what connects all Māori to one another and is the central marker of traditional mātauranga Māori (Māori knowledge). Knowledge of one’s whakapapa and ancestral links is at the root of Māori identity and heritage, which can be re-connected with even if a person has been dislocated from it by colonization, urbanization and/or marriage. The collective experiences of Māori are contextualized within whakapapa and narratives of iwi (tribe), hapū (sub-tribe) and whanau (family). Within the context of colonization, whakapapa as a meaningful epistemological framework has not been erased and continues to connect Māori to one another and our tribal lands, histories and stories. Whakapapa and Māori identity are underpinned by an epistemology based on Māori tikanga (customary practices) that take into account the importance of a collective vision. However, research on counseling with people of indigenous descent from Aotearoa/New Zealand has found that for people of mixed Māori and Pākehā (European) heritage, it is important to recognize both sides of a person’s family in working on mental health issues. To address the complications of mixed identity, this article is written from an autoethnographic point of view to share how whakapapa and genealogical links have shaped my identity as someone of mixed Māori and Pākehā heritage.
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Wilkinson, Clare, Daniel C. H. Hikuroa, Angus H. Macfarlane, and Matthew W. Hughes. "Mātauranga Māori in geomorphology: existing frameworks, case studies, and recommendations for incorporating Indigenous knowledge in Earth science." Earth Surface Dynamics 8, no. 3 (July 16, 2020): 595–618. http://dx.doi.org/10.5194/esurf-8-595-2020.
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Abstract. Mixed-method bicultural research in Aotearoa New Zealand, including the weaving of Indigenous and other knowledge, is emerging within many academic disciplines. However, mātauranga Māori (the knowledge, culture, values, and world view of the Indigenous peoples of Aotearoa New Zealand) and Te Ao Māori (the Māori world) is poorly represented within geomorphological investigations. Here, we review international efforts to include Indigenous knowledge in geologic and geomorphic studies and provide an overview of the current state of mātauranga Māori within research endeavours in Aotearoa New Zealand. We review three theoretical frameworks (i.e. methodologies) for including mātauranga Māori in research projects and three models (i.e. methods) for including Māori values within research. We identify direct benefits to geomorphology and discuss how these frameworks and models can be adapted for use with Indigenous knowledge systems outside of Aotearoa New Zealand. The aim of this review is to encourage geomorphologists around the world to engage with local Indigenous peoples to develop new approaches to geomorphic research. In Aotearoa New Zealand, we hope to inspire geomorphologists to embark on research journeys in genuine partnership with Māori that promote toitū te mātauranga – the enduring protection, promotion and respect of mātauranga Māori.
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Hollis-English, Awhina. "Theories in Māori social work: Indigenous approaches to working with and for indigenous people." Aotearoa New Zealand Social Work 27, no. 4 (November 8, 2017): 5–15. http://dx.doi.org/10.11157/anzswj-vol27iss4id432.
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Māori social work practice has been developed upon a strong foundation of indigenous knowledge, theories and values. Theories can be used to validate social work practice and to build and enhance the engagement between workers and whānau. This article describes some Māori social work theories and how they have developed both within the social work world and that of neighbouring professions. A number of theories have been described by Māori social workers from across Aotearoa as the foundations for their social work practice. Theoretical discourse in the world of Māori social workers enables one to grow and develop their practice, leaning on ancestral knowledge and valuing the skills that are gained through understanding tikanga in a contemporary context. Through enhancing one’s knowledge of Te Ao Māori and evidence-based practice, social workers can use, develop and create Māori theories in a social work context for the benefit of Māori whānau and communities.
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Ware, Felicity, Mary Breheny, and Margaret Forster. "Kaupapa Kōrero: a Māori cultural approach to narrative inquiry." AlterNative: An International Journal of Indigenous Peoples 14, no. 1 (December 5, 2017): 45–53. http://dx.doi.org/10.1177/1177180117744810.
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In Indigenous culture, stories are a common repository of knowledge and facilitate the process of knowing. Māori academics (Indigenous to Aotearoa New Zealand) have developed approaches based on key principles of Māori research, oral traditions and narrative inquiry to express experiences as Māori. To extend this, a Māori approach called Kaupapa Kōrero was developed to gather, present and understand Māori experiences. The application of whakapapa (genealogy) as a relational analytical framework provided a way of identifying personal kōrero (stories) and integrating them within layers of interrelated kōrero about their whānau (family), te ao Māori (Māori culture) and society that influences contemporary experiences of being Māori. Whakapapa also enabled a cross-examination of kōrero and identification of common intersecting factors such as Māori ethnicity, age, parenting status and socioeconomic position. This Māori narrative approach revealed a more complex and nuanced understanding of the interrelatedness and influence of societal expectations, indigeneity, Māori culture and whānau.
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Barrett, Nikki M., Lisette Burrows, Polly Atatoa-Carr, and Linda T. Smith. "Hapū Wānanga: A Kaupapa Māori childbirth education class for Māori and non-Māori māmā hapū and whānau." MAI Journal: A New Zealand Journal of Indigenous Scholarship 11, no. 1 (November 23, 2022): 50–68. http://dx.doi.org/10.20507/maijournal.2022.11.1.5.
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Global studies attest that early engagement with childbirth education (CBE) classes enhances maternal and infant health outcomes. In Aotearoa New Zealand, Māori participation rates in CBE classes are lower than those of their non-Māori counterparts. Current CBE classes are designed and delivered using a predominantly Western medicalised approach that negates Māori birthing knowledge, expertise, and values. However, sporadically, Kaupapa Māori CBE classes are being delivered. This article draws on a wider study that explores the Hapū Wānanga (HW) CBE programme, a by Māori, for Māori pregnancy and parenting initiative. This mixed-method interpretive study used retrospective post-course survey data of 1,152 participants over a three-year period from the HW based in the Waikato District Health Board region. Data explored the programme’s quality, the impact on levels of knowledge and understanding, and the overall experiences and views of participants. This artice interrogates the factors that shaped participation, engagement and acceptability of the HW for participants.
Dissertations / Theses on the topic "Mōhiotanga Māori (Māori knowledge)"
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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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Jones, Kay-Lee Emma. "Partial immersion te reo Māori Education : An investigative study about the forgotten other of Māori Education." Thesis, University of Canterbury. School of Teacher Education- Primary, 2015. http://hdl.handle.net/10092/10589.
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Māori education has grown out of a long and varied history of Māori engagement with Western forms of schooling. Full immersion Māori learning environments such as kura kaupapa Māori emerged from a background of colonial Mission schools, Native Schools, and evolving assimilation and integration educational policies. It is the subsequent loss of language, continual Māori school underachievement and Māori struggles for indigenous self-determination that have provided the conditions in which the development of Kaupapa Māori otherwise known as Māori medium education has taken place. Māori medium education has emerged in varying forms and differing levels of Māori language immersion, although the principles and philosophies of these environments remain particularly Māori orientated. Kaupapa Māori education is largely built upon whānau aspirations and is set within a Māori framework of learning and Māori language teaching.
In addition to full immersion Māori schools there are other classroom settings that offer varied levels of Māori language instruction. Some of these classrooms have been established in English medium schools, creating a bilingual context. While full immersion schools focus on the breadth of all things Māori, bilingual schools may have a slightly different focus. May, Hill and Tiakiwai (2006 p.1) in their review of Bilingual Education in Aotearoa explain it as an area of instruction where school subjects are taught in two languages (Māori and English) and students become fluent orators and writers in both.
Little is understood about the dynamics of partial immersion programmes and the contribution these settings make to Māori language and cultural knowledge acquisition and to wider self-determination aspirations of Māori. Drawing from the contributed insights of teaching staff, whānau and other stakeholders linked to partial immersion education, this research considers these settings to better understand the relationship between language acquisition and cultural knowledge attainment. A synergy of Kaupapa Māori theory with a qualitative interpretivist approach has guided the research process. The rationale for the research was to strengthen cultural knowledge and cultural aspirations which made it appropriate to use Kaupapa Māori principles as a foundation of which to develop the research. As research is currently limited in this respect a more extensive understanding of the teaching and learning programmes within a partial immersion classroom may be paramount to their continuation and success.
Key findings emerged from the participant interviews and clear characteristics of these environments developed: Whānau (family), te reo Māori me ōna tikanga (Māori language and cultural customs) Māori values, and Māori pedagogies. The participants talked about many features particular to partial immersion education that linked to these four themes. The themes were further analysed to find key positive outcomes of these settings. A strong sense of pride in identity, particularly Māori identity and Māori succeeding as Māori were the two key positive outcomes that emerged from the participant data.
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Simon, Katie. "Finding synergistic conservation values? Māori tikanga, science, resource management and law." The University of Waikato, 2007. http://hdl.handle.net/10289/2639.
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In this doctorate, I provide a balanced and collaborative approach to knowledge/value change between the contesting worldviews of indigenous knowledge and western science, termed 'synergistic'. My search for synergy is comparative and reconciliatory. This endeavours to overcome the popular pre-occupation with conflict and opposition. Rather, both difference and similarity are recognised. Through the comparison of such synergy, I argue that Māori development requires for its further advancement a focus not only on difference and conflict, but also on affinity and convergence. My primary concern is to establish a better understanding of the synergistic, adaptive strategies or indigenous innovation of Māori kaitiaki, environmental stewards. I investigate conflicting and converging Māori and western scientific conservation and use values in Aotearoa/New Zealand environmental governance and management regimes under the Resource Management Act 1991, with specific regard to indicator development. The balance of values were compared in ecological environmental governance, from five Aotearoa governmental authorities and three Māori river communities, utilising Māori and western social science methods. My focus on indicators pinpoints contesting knowledge/value change between the marginalisation of indigenous knowledge and dominance of western science. This seeks to highlight the potential viability of Māori kaitiakitanga, stewardship in global and national terms of sustainability. However, potential synergy is held back by a prevailing viewpoint of the indigenous worldview as backward, past-oriented and non-synergistic. An oppositional dogma predominates, which is a key problem to overcome. It spans world and national literature, resulting in considerable gaps in knowledge on synergy, conceptually, methodologically, empirically and analytically. This is addressed by an authoritative Māori synergistic standpoint from my own cultural lens and decolonised theorising, termed 'nuanced problem solving'. I articulate both worldviews in knowledge/value change through comparative, evolutionary, multi-dimensional, cross-cultural and inter-disciplinary research on synergy. My nuanced problem solving encapsulates the two main parts of the doctorate, whereby synergy is correlated between theory and social practice. Part one deals with value comparison in theory utilising high abstracted concepts and methods at the global level of environmental governance. Part two deals with value balance in social practice utilising medium abstracted and concrete empirical and analytical research at global, national, regional, district and cross-tribal levels of environmental governance. Potential synergy cross-cuts each part from high abstracted thought down and from the practical flax roots up. I argue that Māori advancement fluctuates between them. Drawing on cultural and theoretical leanings of the Māori synergistic standpoint, both a strong correlation with existing theory and expanded synergistic theorising was found. Due to the expansiveness of the research, these correlated findings only provide an embryonic understanding of potential synergy. A postscript describes my other work on synergy with five external agencies concerning foreshore, lakeside, wastewater, land disposal and carbon marketing kaitiakitanga. I argue that additional research on synergy is needed in order to further advance Māori.
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Malcolm-Buchanan, Vincent Alan. "Fragmentation and Restoration: Generational Legacies of 21st Century Māori." The University of Waikato, 2009. http://hdl.handle.net/10289/2797.
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The content of this thesis is premised on a reflexive examination of some historical juxtapositions culminating in critical aspects of being Māori in the twenty first century and how such aspects have informed contemporary indigenous identity. That is, the continuing acknowledgement and exponential public recognition of critical concepts which inextricably link indigenous and civic identity. The theoretical sources for this research are, in the main, derived from anthropological and religious studies, particularly on the significance of mythologies and oral histories, as well as from the oral theorising of elders in Aotearoa New Zealand. A very significant contribution from one such elder, a senior Māori woman academic, has been included in the form of the transcript of an interview. She herself had collected the views of a number of elders on myth, creating a rare and valuable resource. In the interview she married her reflections on these with her own experiences and her cogent analyses. From the outset, it was necessary to be discerning so as to ensure the thesis workload was manageable and realistic. For this reason the selected critical aspects that have been used to frame this research are (1) a developing Western validation (that is, acknowledgement and respect) of Māori, Māori culture and their mythology; (2) oral history (genealogy) and traditions that have remained constant despite the influences of modernity; and (3) notions of fluidity, negotiation and pragmatism regarding kinship legacies and cultural heritage. The thesis is comprised of six chapters starting from a subjective narrative leading through increasingly objective discourses that culminate in a conclusion which supports a belief that modern Māori require a balancing of critical aspects of cultural heritage, with a broad understanding of the world of the 'other', in order to realise and develop their contemporary indigenous identity. Ultimately, indigenous ideologies, practices and knowledge recorded and examined in the world of academia today, become potential resources for tomorrow. The intention of this research is to aggregate and discuss intrinsic aspects of the Māori past as well as developing aspects of the present, in order to better understand the significance of the future, and to add to the growing corpus of indigenous worldviews.
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Taupo, Katrina Phoebe Tamara. "Close Encounters of the Genetic Testing Kind: Negotiating the interfaces between Matauranga Māori and other knowledge systems." Thesis, University of Canterbury. Sociology and Anthropology, 2006. http://hdl.handle.net/10092/938.
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Since the decoding of the human genome project concluded in 2003, rapid technological advances in the area of human genetics including genetic testing and bio banking have accelerated. Public discussion of genetic testing and biobanking are the focus of this thesis. Genetic profiling and predictive tests aim to establish the causal conditions for disorders such as Fragile X, cystic fibrosis and Huntington's disease. Biobanking involves the storage of genetic material for genetic research and can also include genealogical research. The complex and varied relationships that Maori (indigenous peoples of New Zealand) in different social locations have with western science (and human genetics in particular) is at the heart of this thesis. The thesis explores the responses of three differently located Maori social groups to the challenges posed by genetic testing and biobanking. Focus/contact group discussion with Maori members of the Church of Jesus Christ of Latter Day Saints, a group of rongoa or traditional Maori health practitioners, and a group of Maori lawyers illustrate both diversity in the ways in which Maori respond to the issues posed by human genetics, and connections among them as they draw on Maori ontologies and epistemologies. In the analyses of these discussions which constitute the core of this thesis, Maori can be seen juggling alternative frames of reference and negotiating between knowledge systems. The thesis does not purport to provide an overview of Maori responses to genetic testing. Instead it uses discussion among three groups of research participants to illustrate the relevance of temporal and relational knowledge in local situations. A range of social science and Te Ao Maori conceptual tools are used to analyse conversations among research participants. These tools include discussion of power/knowledge and governmentality, actor network theory, sociological discussions of agency as well as concepts of whakapapa, kaitiaki, mauri, and mana motuhake. My goal is to illustrate both connection and heterogeneity in Maori responses to the challenges posed by genetic testing and bio banking.
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Smith, Ailsa Lorraine. "Taranaki waiata tangi and feelings for place." Lincoln University, 2001. http://hdl.handle.net/10182/2137.
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The occupation of Moutoa Gardens in 1995 highlighted efforts by Whanganui iwi to draw attention to the non-settlement of long-standing land grievances arising out of land confiscations by the Crown in New Zealand in the 1860s. Maori attitudes to land have not been well understood by successive New Zealand governments since that time, nor by many Pakeha New Zealanders. In an effort to overcome that lack of understanding, this thesis studies a particular genre of Maori composition; namely, waiata tangi or songs of lament, which contain a strong indigenous sense of place component. The waiata used in this study derive from my tribal area of Taranaki, which is linked historically and through whakapapa with Whanganui iwi. These waiata were recorded in manuscript form in the 1890s by my great-grandfather Te Kahui Kararehe, and are a good source from which to draw conclusions about the traditional nature of Maori feelings for place. Two strands run throughout this thesis. The first examines the nature of Maori feelings for place and land, which have endured through primary socialisation to the present day. By focusing upon a form of expression that reveals the attachment of Maori towards their ancestral homelands, it is hoped that the largely monocultural Pakeha majority in New Zealand will be made aware of that attachment. It is also hoped that Pakeha may be suitably informed of the consequences of colonialist intervention in the affairs of the Maori people since 1840, which have resulted in cultural deprivation and material disadvantage at the present day. In the current climate of government moves to address the problems bequeathed them by their predecessors, it is important that the settlement of land claims and waterways under the Treaty of Waitangi should proceed unhindered by misapprehension and misinformation on the part of the public at large. The second strand of my thesis concerns the waiata texts themselves, which I wish to bring to the attention of the descendants of the composers of those waiata, who may or may not know of their existence. Since so much of value has been lost to the Maori world it is important that the culturally precious items that remain should be restored as soon as possible to those to whom they rightfully belong. Key themes examined in this thesis are the nature of Maori "feelings" for place and a "sense" of place; Maori research methodologies and considerations, including Maori cosmology and genealogical lines of descent; ethical concerns and intellectual property rights; ethnographic writings from the nineteenth century which tried to make sense of Maori imagery and habits of thought; the Kahui Papers from which the waiata were drawn; and the content and imagery of the waiata themselves. I also discuss the use of hermeneutics as a methodological device for unlocking the meanings of words and references in the waiata, and present the results both from a western sense of place perspective and a Maori viewpoint based on cultural concepts and understandings.
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Waetford, Cathrine. "The knowledge, attitudes and behaviour of young Māori women in relation to sexual health: a descriptive qualitative study." 2008. http://hdl.handle.net/10292/412.
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Good sexual and reproductive health is fundamental to the overall health status of Māori communities. In 2001, the Ministry of Health reported that New Zealand was facing a Chlamydia epidemic. This epidemic has not abated as rates of Chlamydia have increased significantly in the past five years, with disproportionately high rates in young Māori women compared to non-Māori women. Despite significant sexual health disparities, young Māori have had limited opportunities to participate in research focussed on sexual health and voice their opinions and concerns on sexual health issues. This qualitative descriptive study has used a Māori inquiry paradigm and approached the research from a Kaupapa Māori perspective. The primary research question asked what the knowledge, attitudes and reported behaviours of young urban Māori women were in regards to sexual health and in particular, the sexually transmitted infection Chlamydia. Secondary aims were to ascertain the sources of information used and accessibility of sexual health services, as well as identifying resilience factors associated with protection against Chlamydia infection. The data was collected from semi-structured interviews with 16 young Māori women living in the Auckland region. Data analysis involved the inductive approach of categorical content analysis to identify major categorical themes to answer the specific questions posed. The main conclusion was that there are a number of barriers to accessing quality sexual health information and services for young Māori women. Participants’ level of knowledge varied reflecting their personal experiences and many were unaware that Chlamydia is asymptomatic and that delayed diagnosis can lead to fertility problems. The main sources of sexual health information accessed were whānau, peers, school, and contact with health professionals. Racism was identified as one of the barriers to sexual healthcare services. The young women expressed a clear preference for sexual health services to be delivered by Māori. Most importantly, for sexual health interventions to be successful it is essential that Māori communities, including young people and their whānau, are an integral part of creating positive solutions. Resilience factors that may help protect young women from contracting chlamydia characteristic of this group were having a strong connection with a caring adult or friend and parents who viewed sexuality as a normal part of adolescent development. In addition, having a positive Māori cultural identity with an ability to understand bicultural differences was strongly associated with participants accessing sexual healthcare services despite identified barriers.
Books on the topic "Mōhiotanga Māori (Māori knowledge)"
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Cram, Fiona, Jessica Hutchings, and Jo Smith, eds. Kāinga Tahi, Kāinga Rua: Māori Housing Realities and Aspirations. Bridget Williams Books, 2022. http://dx.doi.org/10.7810/9781990046735.
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Kāinga Tahi, Kāinga Rua surveys the many ways Māori experience home and housing across Aotearoa New Zealand. These accounts range from the broader factors shaping Māori housing aspirations through to the experiences of whānau, hapū and iwi that connect to specific sites and locations. From statistically informed analyses to more poetic renderings of the challenges and opportunities of Māori housing, the book encompasses a rich range of voices and perspectives, including many wāhine Māori authors. Opening with chapters on the wider contexts – history, land, colonisation – the book moves through to focused, and often intimate, discussions of the relationships between housing, home and identity. An expansive concluding section explores how Māori are developing housing solutions that are being called papakāinga. These chapters cover rural, urban and big-city developments and complete a sweeping book that revitalises our understanding of what constitutes a home for Māori in the twenty-first century. Underpinned by Māori forms of knowledge, practices and values, the book is kaupapa Māori in its form and development. Contributors Moana Jackson, Leonie Pihama, Nathan Williams, Mere Whaanga, Ana Apatu, Jenny Lee Morgan, Rihi Te Nana, Matthew Rout, John Reid, Di Menzies, Angus MacFarlane, Jacqueline Paul, Maia Ratana, James Berghan, Jade Kake, Helen Potter, Tepora Emery, Hinerangi Goodman, Eleanor Black, Sylvia Tapuke, Rangimahora Reddy, Mary Simpson, Yvonne Wilson, Sophie Nock, Kirsten Johnson, David Goodwin, Lyn Carter, Anahera Rawiri, Rau Hoskins and Irene Kereama Royal.
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Amoamo, Maria, Katharina Ruckstuhl, and Merata Kawharu, eds. He Pou Hiringa: Grounding Science and Technology in Te Ao Māori. Bridget Williams Books, 2021. http://dx.doi.org/10.7810/9781988587486.
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'The creation of new science requires moving beyond simply understanding one another's perspectives. We need to find transformative spaces for knowledge exchange and progress.' Māori have a long history of innovation based on mātauranga and tikanga – the knowledge and values passed down from ancestors. Yet Western science has routinely failed to acknowledge the contribution of Indigenous peoples and their vital worldviews. Drawing on the experiences of researchers and scientists from diverse backgrounds, this book raises two important questions. What contribution can mātauranga make to addressing grand challenges facing New Zealand and the world? And in turn, how can Western science and technology contribute to the wellbeing of Māori people and lands?
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Fraser, Jennifer, Donna Waters, Elizabeth Forster, and Nicola Brown, eds. Paediatric Nursing in Australia and New Zealand. 3rd ed. Cambridge University Press, 2022. http://dx.doi.org/10.1017/9781108980944.
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The health of babies, children and young people is fundamentally different from that of adults, so their healthcare must reflect their unique needs and engage their parents, family members and communities. Paediatric Nursing in Australia and New Zealand introduces nursing students to the care of infants, children, young people and their families in a range of clinical and community settings across Australasia. This third edition includes New Zealand content and an increased focus on families. New chapters cover health services available for Aboriginal, Torres Strait Islander and Māori children, the transition to parenthood for new families, children's sleep patterns and behaviour, and paediatric health in school settings. Case studies and reflective questions encourage students to develop critical thinking and problem-solving skills. Written by an expert team, Paediatric Nursing in Australia and New Zealand equips future nurses with the knowledge and skills to provide evidence-based care to babies, children and their families.
Book chapters on the topic "Mōhiotanga Māori (Māori knowledge)"
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Parsons, Meg, Karen Fisher, and Roa Petra Crease. "A History of the Settler-Colonial Freshwater Impure-Ment: Water Pollution and the Creation of Multiple Environmental Injustices Along the Waipaˉ River." In Decolonising Blue Spaces in the Anthropocene, 181–234. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-61071-5_5.
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AbstractIn this chapter, we outline the history of water pollution in Aotearoa New Zealand’s Waipā River and its tributaries and demonstrate how environmental injustices can accumulate slowly over time. We highlight how Indigenous (Māori) and non-Indigenous (Pākehā) peoples held fundamentally different understandings of what constituted contaminated or clean water based on their different ontologies and epistemologies. We highlight how Māori people and their tikanga (laws) and mātauranga (knowledge) were excluded from settler-state water management planning processes for the majority of the twentieth century. Since 1991 new legislation (Resource Management Act) allows for Māori to participate in decision-making, however Māori values and knowledge continues to be marginalised, and Māori concerns about water pollution remain unaddressed. Accordingly, in the Waipā River environmental injustice continues to accumulate.
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Palmer, Farah, Bevan Erueti, Angelique Reweti, Chrissy Severinsen, and Jeremy Hapeta. "Māori (indigenous) knowledge in sport and wellbeing contexts." In Sport in Aotearoa New Zealand, 53–68. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003034445-6.
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Brookes, Barbara. "‘Aristocrats of Knowledge’: Māori Anthropologists and the Survival of the ‘Race’." In Eugenics at the Edges of Empire, 267–88. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-64686-2_13.
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Mercier, O. Ripeka. "At the Faultline of Disciplinary Boundaries: Emigrating from Physics to Māori Studies." In Academic Migration, Discipline Knowledge and Pedagogical Practice, 63–76. Singapore: Springer Singapore, 2013. http://dx.doi.org/10.1007/978-981-4451-88-8_6.
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Webber, Melinda, and Angus Macfarlane. "The Transformative Role of Iwi Knowledge and Genealogy in Māori Student Success." In Handbook of Indigenous Education, 1–25. Singapore: Springer Singapore, 2017. http://dx.doi.org/10.1007/978-981-10-1839-8_63-1.
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Webber, Melinda, and Angus Hikairo Macfarlane. "The Transformative Role of Iwi Knowledge and Genealogy in Māori Student Success." In Handbook of Indigenous Education, 1049–73. Singapore: Springer Singapore, 2019. http://dx.doi.org/10.1007/978-981-10-3899-0_63.
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Parsons, Meg, Karen Fisher, and Roa Petra Crease. "Legal and Ontological Pluralism: Recognising Rivers as More-Than-Human Entities." In Decolonising Blue Spaces in the Anthropocene, 235–82. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-61071-5_6.
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AbstractWe explore the ways in which the formal recognition (to some extent) of Indigenous knowledge systems within environmental governance and the role of reconcilition in achieving environmental justice. We examine whether recent agreements between the New Zealand Crown (Crown) and Māori tribal groups (iwi), known as Treaty ‘settlements’, to establish shared co-governance and management over rivers encapsulate and are capable of achieving environmental justice for Māori. We draw on schoalrship on legal and ontological pluralism to consider questions of how to remedy environmental injustice and what reconciliation between Indigenous and non-Indigenous peoples means in settler societies. Rather than seek to provide a singular definition of Indigenous environmental justice (IEJ), we instead examine how Indigenous peoples in Aotearoa New Zealand and other colonial societies are engaged in efforts to negotiate with and challenge the colonial legal orders, develop their laws, policies, and governance frameworks to achieve justice within the freshwater realm.
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Huriwai, Terry, Kahu McClintock, and Rachel McClintock. "Ka Huri Te Ao, a Time of Change: Māori Mental Health and Addiction in Aotearoa, New Zealand." In Indigenous Knowledge and Mental Health, 195–211. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-71346-1_12.
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Skerrett, Mere, and Jenny Ritchie. "Ara Mai He Tetekura: Māori Knowledge Systems That Enable Ecological and Sociolinguistic Survival in Aotearoa." In Research Handbook on Childhoodnature, 1099–118. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-319-67286-1_59.
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Skerrett, Mere, and Jenny Ritchie. "Ara Mai He Tetekura: Māori Knowledge Systems That Enable Ecological and Sociolinguistic Survival in Aotearoa." In Handbook of Comparative Studies on Community Colleges and Global Counterparts, 1–21. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-51949-4_59-1.
Full textConference papers on the topic "Mōhiotanga Māori (Māori knowledge)"
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Mortensen Steagall, Marcos. "Reo Rua (Two Voices): a cross-cultural Māori-non-Māori creative collaboration." In LINK 2022. Tuwhera Open Access, 2022. http://dx.doi.org/10.24135/link2022.v3i1.184.
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In the last decades, there has been an emergence of an academic discourse called Indigenous knowledge internationally, creating a myriad of possibilities for research led by creative practice. In Aotearoa, New Zealand, Māori creative practice has enriched and shifted the conceptual boundaries around how research is conducted in the Western academy because they provide access to other ways of knowing and alternative approaches to leading and presenting knowledge. The contributions of Māori researchers to the Design field are evidenced through research projects that navigate across philosophical, inter-generational, geographical and community boundaries. Their creative practices are used to map the historical trajectories of their whakapapa and the stories of survival in the modern world. They overturn research norms and frame knowledge to express the values of Tikanga and Matauranga Maori. Despite the exponential growth in the global interest in Indigenous knowledge, there is still little literature about creative collaborations between Māori–non-Māori practitioners. These collaborative research approaches require the observation of Māori principles for a respectful process which upholds the mana (status, dignity) of participants and the research. This presentation focuses on four collaborative partnerships between Māori–non-Māori practitioners that challenge conceptions of ethnicity and reflect the complexity of a global multi-ethnic society. The first project is: The Māui Narratives: From Bowdlerisation, Dislocation and Infantilisation to Veracity, Relevance and Connection, from the Tuhoe film director Dr Robert Pouwhare. In this PhD project, I established a collaboration to photograph Dr Pouwhare’s homeland in Te Urewera, one of the most exclusive and historical places in Aotearoa. The second project is: Applying a kaupapa Māori paradigm to researching takatāpui identities, a practice-led PhD research developed by Maori artist and performer Tangaroa Paora. In this creative partnership, I create photographic portraits of the participants, reflecting on how to respond to the project’s research question: How might an artistic reconsideration of gender role differentiation shape new forms of Māori performative expression. The third project is: KO WAI AU? Who am I?, a practice-led PhD project that asks how a Māori documentary maker from this iwi (tribe) might reach into the grief and injustice of a tragic historical event in culturally sensitive ways to tell the story of generational impact from Toiroa Williams. In this creative partnership, I worked with photography to record fragments of the colonial accounts of the 1866 execution of Toiroa’s ancestor Mokomoko. The fourth project is: Urupā Tautaiao (natural burials): Revitalising ancient customs and practices for the modern world by Professor Hinematau McNeil, Marsden-funded research. The project conceives a pragmatic opportunity for Māori to re-evaluate, reconnect, and adapt ancient customs and practices for the modern world. In this creative collaboration, I photographed an existing grave in the urupā (burial ground) at xxx, a sacred place for Māori. This presentation is grounded in phenomenological research methodologies and methods of embodiment and immersion. It contributes to the understanding of cross-cultural and intercultural creativity. It discusses how shared conceptualisation of ideas, immersion in different creative processes, personal reflection and development over time can foster collaboration.
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Smith, Valance, James Smith-Harvey, and Sebastian Vidal Bustamante. "Ako for Niños: An animated children’s series bridging migrant participation and intercultural co-design to bring meaningful Tikanga to Tauiwi." In LINK 2021. Tuwhera Open Access, 2021. http://dx.doi.org/10.24135/link2021.v2i1.142.
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This presentation advances a case study for an ongoing intercultural animation project which seeks to meaningfully educate New Zealand Tauiwi (the country's diverse groups, including migrants and refugees) on the values, customs and protocols (Tikanga) of Māori (the indigenous people of Aotearoa New Zealand). Ako For Niños (‘education for children’), implemented by a migrant social services organisation and media-design team, introduces Latin American Tauiwi to Tikanga through an animated children’s series, developed with a community short story writing competition and co-design with a kaitiaki (Māori guardian/advisor). Māori are recognised in Te Tiriti o Waitangi (the founding document of New Zealand) as partners with Pākeha (European New Zealanders), and Māori knowledge and Tikanga are important to society and culture in Aotearoa. Notwithstanding, there has been a historic lack of attention paid to developing meaningful understandings of Māori perspectives for New Zealand Tauiwi. Ako For Niños endeavours to address current shortages of engaging resources on Māori worldviews for Tauiwi communities, create opportunities for Tauiwi to benefit from Māori epistemologies, and foster healthy community relationships between Māori and Latin American Tauiwi. Through the project’s short story competition, Tauiwi were given definitions of Tikanga through a social media campaign, then prompted to write a children’s tale based on one of these in their native language. This encouraged Tauiwi to gain deeper comprehension of Māori values, and interpret Tikanga into their own expressions. Three winning entries were selected, then adapted into stop-motion and 2D animations. By converting the stories into aesthetically pleasing animated episodes, the Tikanga and narratives could be made more captivating for young audiences and families, appealing to the senses and emotions through visual storytelling, sound-design, and music. The media-design team worked closely with a kaitiaki during this process to better understand and communicate the Tikanga, adapting and co-designing the narratives in a culturally safe process. This ensured Māori knowledge, values, and interests were disseminated in correct and respectful ways. We argue for the importance of creative participation of Tauiwi, alongside co-design with Māori to produce educational intercultural design projects on Māori worldviews. Creative participation encourages new cultural knowledge to be imaginatively transliterated into personal interpretations and expressions of Tauiwi, allowing indigenous perspectives to be made more meaningful. This meaningful engagement with Māori values, which are more grounded in relational and human-centred concepts, can empower Tauiwi to feel more cared for and interconnected with their new home and culture. Additionally, co-design with Māori can help to honour Te Tiriti, and create spaces where Tauiwi, Pākeha and Māori interface in genuine partnership with agency (rangatiratanga), enhancing the credibility and value of outcomes. This session unpacks the contexts informing, and methods undertaken to develop the series, presenting current outcomes and expected directions (including a screening and exhibition). We will also highlight potential for the methodology to be applied in new ways in future, such as with other Tauiwi communities, different cultural knowledge, and increased collaborative co-design with Māori.
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Nichols, Mark. "Learning Design for Indigenous Learners." In Tenth Pan-Commonwealth Forum on Open Learning. Commonwealth of Learning, 2022. http://dx.doi.org/10.56059/pcf10.3356.
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How can learning design approaches, typically reflecting Western values and methods, reflect the aspirations of indigenous learners? In 2021 Open Polytechnic, New Zealand’s leading provider of online, distance vocational learning, contracted the New Zealand Council for Educational Research (NZCER) to inform the development of courseware that supports ākonga Māori (learners of Māori descent) to achieve their learning aspirations. // The research, which applied a Māori-centred approach, investigated the perspectives of credible Māori academics and sources of knowledge and information, and ākonga Māori through interviews and focus groups with learning designers. Research questions were: What are the learning experiences of ākonga Māori in Open Polytechnic online courses? To what extent does the Open Polytechnic meet the learning needs and aspirations of ākonga Māori and their whanau (families)? How can Open Polytechnic courseware best support the learning needs and aspirations of ākonga Māori? // The final research report includes several key insights for advancing our learning design in ways that better reflect indigenous ways of being and knowing, and learning, which in turn enrich the perspectives and achievement of all learners. Issues of method and the importance of indigenous learning design will be addressed in the paper alongside the major outcomes of the project.
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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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Williams, Toiroa. "NO HEA KOE? Where are you from?" In LINK 2021. Tuwhera Open Access, 2021. http://dx.doi.org/10.24135/link2021.v2i1.90.
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“Me tiro whakamuri, ki te haere whakamua. We must look to our past in order to move forward.” This whakataukī (proverb) speaks to Māori perspective of time and the importance of knowing your own history in order to move forward. We must look to our past and move as if we are walking backwards into our future. The present and past are certain, however, the future is unknown. Tangohia mai te taura: Take This Rope - is a practice-led research project, that enquires into a disputed narrative of the past. The thesis study involves researching, directing and producing a feature documentary about historical grievances within Te Whakatōhea and Te Whānau ā Mokomoko. The project artistically explores the potentials of documentary form in relation to Mātauranga Māori (Māori customs and knowledge) and kaupapa Māori (Māori research approaches). The research seeks to exhume stories from iwi members and question certain Pākehā constructed narratives (The Church Missionary, 1865; Taylor, 1868; McDonnell, 1887: Grace, 1928). Accordingly, the documentary will communicate outwards from accumulated experience and storytelling within my whānau. Thus, it will interweave the narratives of people whose whakapapa (genealogy) has been interwoven with historical events and their implications, related to the execution of my ancestor Mokomoko in 1866, and the preceding murder of the Reverend Carl Sylvius Völkner in 1885. Artistically and theoretically, the project constructs a new form of Māori documentary through a consideration of pūrākau (Pouwhare and McNeill 2018). The significance of the study lies in the potential to rethink documentary form based on the tenets of pūrākau. In so doing, the study will not only expand the corpus of research about Mokomoko but also extend how indigenous documentaries might be thought of as structures. Four key concepts that will guide the development of the film are: WHAKAPAPA - GENEALOGY Through genealogy, it builds my personal connection with the film, the interviewees and the community. But it also holds a strong responsibly for me to complete this film with the utmost respect and care. WHENUA and WHANAU – LAND and FAMILY With land and family at the centre of the film. Embodiment is an important part of how this film is created. I reconnected more with my extended family and actively seek out opportunities to attend wānanga (discussions) and perform kapa haka (Māori performing arts) specific to our land and family. TIKANGA – CUSTOMS The process and structures of making this film have followed tikanga Māori (Māori customs). Practising karakia and waiata (Māori prayers and songs) to perform before and after we film were key customs we believe are important when creating this film. These protocols are practised by the crew and affirm our rōpu (group) as a family. KOHA - RECIPROCATION Unlike traditional filming structures that schedule films to be completed in an economically and efficient way. Koha reinforces the concept of reciprocation, to give and receive. As the community gifts their time and stories, the film will be gifted back to those from which it came. Myself as the ringa toi (artist) must make conscious effort to go back to the iwi (local tribe) and being an active member within the town and supporting community initiatives. In addition, the study will demonstrate how the process of documentary making inside iwi can function as a form of raranga (weaving) where collaborating fragments may take form and through this increase feelings of value, healing, and historical redress.
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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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Feast, Luke. "North-south design education: Integrating Māori knowledge in design using the blend approach." In DRS2022: Bilbao. Design Research Society, 2022. http://dx.doi.org/10.21606/drs.2022.362.
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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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MacConnell, Fraser, Rohit Duggal, Ramesh Rayudu, and Nirmal-Kumar C. Nair. "Mātauranga Māori in Power Engineering - Achieving sustainability and zero carbon futures with countries' indigenous knowledge in design." In TENCON 2021 - 2021 IEEE Region 10 Conference (TENCON). IEEE, 2021. http://dx.doi.org/10.1109/tencon54134.2021.9707384.
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Hill, Rodrigo, and Tom Roa. "Place-making: Wānanga based photographic approaches." In LINK 2022. Tuwhera Open Access, 2022. http://dx.doi.org/10.24135/link2022.v3i1.188.
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Ka matakitaki iho au ki te riu o Waikato Ano nei hei kapo kau ake maaku Ki te kapu o taku ringa, The words above are from the poem Māori King Tawhiao wrote expressing his love for his homelands of the Waikato and the region known today as the King Country. The words translate to: “I look down on the valley of Waikato, As though to hold it in the hollow of my hand.” Now imagine a large-scale photograph depicting a close-up frame of cupped hands trying to hold something carefully. The words above inform Professor Tom Roa and Dr. Rodrigo Hill’s current research project titled Te Nehenehenui - The Ancient Enduring Beauty in the Great Forest of the King Country. With this project still in its early stages the research team will present past collaborations which they will show leads into new ideas and discussions about photography, wānanga, and place representation. They focus on Māori King Tawhiao’s finding refuge in Te Nehenehenui, later called the King Country in his honour. He led many of his Waikato people into this refuge as a result of the British Invasion and confiscation of their Waikato lands in the latter part of the nineteenth century. The love of and for those lands prompted him to compose his ‘maioha’ - this poem painting a word-picture of these spaces which their photography humbly aims to portray. The project advances the use of wānanga (forums and meetings through which knowledge is discussed and passed on) and other reflective practices, engaging with mana whenua and providing a thread which will guide the construction of the photographic images. The name Te Nehenhenui was conceptualised by Polynesian ancestors who travelled from Tahiti and were impressed with the beauty of the land and the vast verdant forests of the King Country territories in the North Island of Aotearoa New Zealand. The origins of the name and further relevant historical accounts have been introduced and discussed by Professor Tom Roa (Ngāti Apakura, Ngāti Hinewai), Shane Te Ruki (Ngāti Unu, Ngāti Kahu) and Doug Ruki (Ngāti Te Puta I Te Muri, Ngāti Te Kanawa, Ngāti Peehi) in the TVNZ Waka Huia documentary series. The documentary provides a compelling account of the origins of the name Te Nehenehenui, thus informing this project’s core ideas and objectives. The research fuses wānanga, that is Mātauranga Māori, and photographic research approaches in novel ways. It highlights the importance of local Waikato-Maniapoto cosmological narratives and Māori understandings of place in their intersecting with the Western discipline of photography. This practice-led research focuses on photography and offers innovative forms of critical analysis and academic argumentation by constructing, curating, and presenting the photographic work as a public gallery exhibition. For this edition of the LINK Conference, the research team will present early collaborations and current research developments exploring place-making and wānanga as both methodology and photography practice.
Reports on the topic "Mōhiotanga Māori (Māori knowledge)"
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Bolstad, Rachel. Opportunities for education in a changing climate: Themes from key informant interviews. New Zealand Council for Educational Research, October 2020. http://dx.doi.org/10.18296/rep.0006.
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How can education in Aotearoa New Zealand respond to climate change? This report, part of our wider education and climate change project, outlines findings from 17 in-depth interviews with individuals with a range of viewpoints about climate change and the role of education. Five priority perspectives are covered: youth (aged 16–25); educators; Māori; Pacific New Zealanders; and people with an academic, education system, or policy perspective. Key findings are: Education offers an important opportunity for diverse children and young people to engage in positive, solutions-focused climate learning and action. Interviewees shared local examples of effective climate change educational practice, but said it was often down to individual teachers, students, and schools choosing to make it a focus. Most interviewees said that climate change needs to be a more visible priority across the education system. The perspectives and examples shared suggest there is scope for growth and development in the way that schools and the wider education system in Aotearoa New Zealand respond to climate change. Interviewees’ experiences suggest that localised innovation and change is possible, particularly when young people and communities are informed about the causes and consequences of climate change, and are engaged with what they can do to make a difference. However, effective responses to climate change are affected by wider systems, societal and political structures, norms, and mindsets. Interviewee recommendations for schools, kura, and other learning settings include: Supporting diverse children and young people to develop their ideas and visions for a sustainable future, and to identify actions they can take to realise that future. Involving children and young people in collective and local approaches, and community-wide responses to climate change. Scaffolding learners to ensure that they were building key knowledge, as well as developing ethical thinking, systems thinking, and critical thinking. Focusing on new career opportunities and pathways in an economic transition to a low-carbon, changed climate future. Getting children and young people engaged and excited about what they can do, rather than disengaged, depressed, or feeling like they have no control of their future.