Journal articles on the topic 'Mōhiotanga Māori (Māori knowledge)'
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1
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 A kaupapa Māori approach examining unpublished mātauranga (knowledge) would considerably broaden this understanding.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.
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Marques, Bruno, Claire Freeman, Lyn Carter, and Maibritt Pedersen Zari. "Conceptualising Therapeutic Environments through Culture, Indigenous Knowledge and Landscape for Health and Well-Being." Sustainability 13, no. 16 (August 14, 2021): 9125. http://dx.doi.org/10.3390/su13169125.
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Academic research has long established that interaction with the natural environment is associated with better overall health outcomes. Notably, the area of therapeutic environments has been borne out of the recognition of this critical relationship, but much of this research comes from a specific Western perspective. In Aotearoa-New Zealand, Māori (the Indigenous people of the land) have long demonstrated significantly worse health outcomes than non-Māori. Little research has examined the causes compared to Western populations and the role of the natural environment in health outcomes for Māori. The present study aimed to explore the relationship between Māori culture, landscape and the connection to health and well-being. Eighteen Māori pāhake (older adults) and kaumātua (elders) took part in semi-structured interviews carried out as focus groups, from June to November 2020. Transcribed interviews were analysed using interpretative phenomenological analysis and kaupapa Māori techniques. We found five overarching and interrelated key themes related to Indigenous knowledge (Mātauranga Māori) that sit within the realm of therapeutic environments, culture and landscape. A conceptual framework for Therapeutic Cultural Environments (TCE) is proposed in terms of the contribution to our understanding of health and well-being and its implications for conceptualising therapeutic environments and a culturally appropriate model of care for Māori communities.
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Kopua, Diana M. "Factors that facilitate and constrain the utilization of a Kaupapa Māori therapeutic approach with Mahi-a-Atua." Australasian Psychiatry 27, no. 4 (November 14, 2018): 341–44. http://dx.doi.org/10.1177/1039856218810158.
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Objectives: To further progress Kaupapa Māori ( Māori focused) approaches within mental health services this study explored the experiences of Māori clinicians from a dedicated Māori mental health service in New Zealand, with a focus on a specific Kaupapa Māori therapeutic approach, Mahi-a-Atua. Methods: A qualitative approach was used to ascertain factors that facilitate and obstruct the utilization of Mahi-a-Atua. In a focus group hui ( Māori meeting process), eight Māori clinicians discussed their experiences. Results: Facilitation of Mahi-a-Atua by Māori clinicians occurred through interconnectedness of a number of factors including cultural identity, relationships, wairuatanga (spirituality), kaitiakitanga (guardianship), validation of the model and the ability to co-work and engage in meaningful wānanga (learning) around the intervention. The extent to which clinicians used the model depended on their own perceived knowledge and confidence and how best able to integrate both cultural and clinical knowledge. Other constraining factors pertained to inadequate prior training, limited workforce development training and lack of adequate resourcing for specialized services. Conclusions: This research highlights the need for Māori focused specialized training that utilizes co-working within sessions and ongoing wānanga.
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Simpson, Mary Louisa, Kirstie McAllum, John Oetzel, Kay Berryman, and Rangimahora Reddy. "Māori elders’ perspectives of end-of-life family care: whānau carers as knowledge holders, weavers, and navigators." Palliative Care and Social Practice 16 (January 2022): 263235242211185. http://dx.doi.org/10.1177/26323524221118590.
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Background: There is growing interest in palliative care within Indigenous communities, and within Aotearoa New Zealand, of the significant role that Māori (Indigenous people) families play in caring for older relatives. This study explored the centrality of culture in how Māori extended families ( whānau) in Aotearoa New Zealand interpret and enact family-based care roles within the Māori world ( Te Ao Māori). Methods: Applying Māori-centered and community-based participatory research principles, we examined 17 interviews with older Māori who shared experiences of palliative care for a partner or family member. The thematic analysis used a cultural-discursive framework incorporating Māori principles of wellbeing and values expressed within the care relationship. Results: The findings centered on three whānau roles in palliative care: whānau as (1) Holders and protectors of Māori knowledge; (2) Weavers of spiritual connection; and (3) Navigators in different worlds. Conclusion: The study problematizes the notion of a single ‘primary caregiver’, privileges whānau as an inter-woven relational, dynamic care network, and encourages health professionals to recognize the cultural embeddedness of dominant approaches to palliative care.
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Mason, Kathleen R., Tess H. Moeke-Maxwell, and Merryn Gott. "CARING FOR OLDER INDIGENOUS PEOPLE WITH CO-MORBIDITIES AT END OF LIFE." Innovation in Aging 3, Supplement_1 (November 2019): S593. http://dx.doi.org/10.1093/geroni/igz038.2202.
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Abstract The number of deaths among older Māori, the indigenous people of New Zealand, are expected to increase by 48% by 2030. Colonization has had a varied impact on Māori ways of being and end-of-life care has become more difficult. Many have become disenfranchised from their families, peoples, lands and culture. Pae Herenga, a for-Māori by-Māori with-Māori qualitative research project, investigated the traditional Māori end-of-life care customs that Māori families used while caring for someone who was dying. An online education resource was developed to support Māori families, their communities and the palliative care sector. Interviews were conducted with 60 Māori participants including older many people (aged over 70). The findings found that families rich in cultural knowledge were proficient in caring for a loved one at end-of-life irrespective of their social or economic position. Cultural care values such as unconditional love, companionship, reciprocity, supportive relationships and collective decision making safeguarded care preferences of the dying. Access to traditional knowledge and traditional healing practices, and an understanding of spirituality helped to strengthen and prepare the dying person, and their families, on the end-of-life journey. The study also found that those families connected to communities’ rich in Māori cultural resources, such as knowledgeable older Māori people, were well supported by the community at end-of-life. This study highlights that Māori use of traditional care customs in all care settings can better support a ‘good death’ from a cultural perspective.
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Paora, Tangaroa. "Te raweketanga o ngā mātauranga Takatāpui: Constructing a review of knowledge from fragments." Revista GEMInIS 13, no. 2 (June 2022): 120–29. http://dx.doi.org/10.53450/2179-1465.rg.2022v13i2p120-129.
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This article considers how peka (fragments) of indigenous Māori knowledge that suffered the impact of colonial bowdlerisation and erasure (Pouwhare and McNeill, 2018; Pouwhare, 2019) may be discussed within a contextual review of literature. The indigenous practice-led doctoral thesis that resources the article asks: ‘How might an artistic reconsideration of gender role differentiation shape new forms of expression in Māori performing arts?’ Specifically, this study is concerned with generating and understanding spaces where the principles of takatāpuitanga (sexual orientation) and irarua/irarere (gender fluidity) might find purposeful expression within an indigenous Māori world view. In addition to reviewing existing literature, the thesis also involves interviewing takatāpui tane (Māori gay men) and Māori scholars as it seeks to exhume or contextualise fragmentary knowledge.
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Mikahere-Hall, Alayne. "Tūhono Māori: A Research Study of Attachment from an Indigenous Māori Perspective." Ata: Journal of Psychotherapy Aotearoa New Zealand 23, no. 2 (February 27, 2020): 61–76. http://dx.doi.org/10.9791/ajpanz.2019.07.
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Tūhono Māori is a qualitative research project that engages with Indigenous Kaupapa Māori methodology and methods. The purpose is to investigate a uniquely Māori approach for understanding the nature in which healthy whānau (family) relationships are fostered within a Māori social system. The research seeks to advance what we understand about healthy attachments through an Indigenous Māori lens, exploring traditional and contemporary notions of attachment in which healthy emotional bonds are fostered and secure whānau attachments promoted. The aim of this research is to develop Māori theory that will shape trauma-informed interventions for Māori children and their whānau. The study is intended to address a knowledge gap in which tūhono (attach/bond) and related concepts such as tūhonotanga (attachment/connectedness) are proposed as a contemporary Māori notion of attachment. This paper discusses the methodology and methods employed in the Tūhono Māori research project.
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Mahuika, Nēpia. "A Brief History of Whakapapa: Māori Approaches to Genealogy." Genealogy 3, no. 2 (June 14, 2019): 32. http://dx.doi.org/10.3390/genealogy3020032.
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Whakapapa is the Māori term for genealogy. It has been described by some as the skeletal structure of Māori epistemology because all things have their own genealogies. In research, whakapapa has been presented in tribal histories, Māori Land Court records, and consistently as a framework for mātauranga Māori (Māori knowledge) and Māori research methodologies. This essay offers a brief overview of the ways in which whakapapa has been understood and negotiated in research particularly after the arrival of Europeans. Some early ethnographers, for instance, applied their own genealogical methods of dating to whakapapa, which influenced various Māori approaches from the twentieth century. With the advent of literacy and print, Māori experimented with new ways to record genealogy, and yet the underlying oral, ethical, and cultural practices that are crucial to whakapapa have remained integral to how it still lives and operates in Māori communities today.
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NiaNia, Wiremu, Allister Bush, and David Epston. "Huarahi Oranga: an introduction to Māori concepts informing a Māori healing and psychiatry partnership." Australasian Psychiatry 27, no. 4 (February 18, 2019): 334–36. http://dx.doi.org/10.1177/1039856219828191.
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Objective: The aim of this article is to give an overview of Māori concepts informing a collaboration between a Māori healer (NiaNia) and psychiatrist (Bush). Conclusions: Wairua (spiritual) problems can resemble psychiatric disorders or symptoms. Knowledge of relevant Māori concepts such as mauri, tapu, mana, matekite and manaakitanga may assist psychiatrists in collaborating with Māori healers and kaumātua (elders) to enable more appropriate cultural and clinical assessment, as well as helping to build rapport and clinical interactions with Māori whānau (individuals and families).
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Dunn, Sarah, and Milly Locke. "Mātauranga Māori, inquiry and creative music-making in the primary music classroom: A Pākehā teacher’s journey." Teachers and Curriculum 22, no. 2 (November 3, 2022): 99–112. http://dx.doi.org/10.15663/tandc.v22i2.399.
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This article draws on a master’s study into programme decisions and processes of a Pākehā primary music teacher who sought to include mātauranga Māori (Māori knowledge), tikanga Māori (Māori practices) and te ao Māori (a Māori way of seeing the world) in their teaching practice. The study investigated how children are enabled to experience mātauranga Māori within an inquiry approach to teaching and learning, through engagement with taonga pūoro (singing treasures) and the whakataukī (proverb) of the whakapapa (genealogy) of Māori music as stimuli for creative music-making. Drawing on action research and self-study, I conducted an intervention of eight music lessons with 28 children from Years 3 and 4. Findings emerged from an analysis of student questionnaires, my teacher journal, student reflections, and scores and audio recordings of students’ creative music-making.In this article I focus specifically on two aspects of my findings:1. The way that the teacher-as-learner position within inquiry pedagogy complements the ethos of ako (reciprocal learning), and the way a holistic, integrated learning approach is supported by the centrality of interconnection within te ao Māori.2. The process by which a teacher might use the whakapapa of Māori music as a conceptual framework for inspiring a sound palette of the natural world in children and for scaffolding creative music-making.As a teacher I found that I could establish whanaungatanga (a family-like connection) in the primary music classroom through a relational pedagogy and valuing the children’s individuality through collaborative processes. This small study reinforced my belief that teachers need to take responsibility for their bicultural practices in the classroom, that a complementary ethos of inquiry and Māori approaches to teaching and learning can be fostered, that inquiry pedagogy can be effective in music education, and that practical approaches for experiencing Māori knowledge, inspired by Māori music, can flourish in the primary music classroom.
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Muru-Lanning, Marama. "Multidisciplinary Research Collaborations, Vision Mātauranga Science, and the Potential of Anthropology in Aotearoa-New Zealand." Commoning Ethnography 1, no. 1 (December 18, 2017): 1. http://dx.doi.org/10.26686/ce.v1i1.4133.
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Vision Mātauranga policy has been created to commodify and globalise Māori knowledge that belongs to Māori communities, and is now the expected mechanism for all engagement between university researchers and Māori communities. However, much of the risk associated with forming new collaborations rests with Māori communities, and even more so with the Māori researchers who act as intermediaries and brokers between these communities and the research team. In this new knowledge landscape what opportunities and spaces for action does Vision Mātauranga hold for social anthropology? Furthermore, how does Vision Mātauranga force anthropology to be more inclusive of the descendants of Maori ancestors on whose backs the discipline was built?
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King, Pita, and Neville Robertson. "Māori men, relationships, and everyday practices: towards broadening domestic violence research." AlterNative: An International Journal of Indigenous Peoples 13, no. 4 (September 12, 2017): 210–17. http://dx.doi.org/10.1177/1177180117729850.
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Relationships are central to the health and wellbeing of Māori (indigenous people of New Zealand). Through processes of colonisation, cultural ways of relatedness embedded within Māori social structures experienced disruption and were reshaped over decades of assimilation. Māori knowledge and everyday practices that assisted in protecting Māori from societal problems, such as domestic violence, began to dwindle. In contemporary New Zealand, Māori are over-represented in domestic violence statistics. Utilising an auto-ethnographic approach and case studies, our research focuses on five Māori men’s experiences within intimate relationships and whānau (extended family) life. A significant feature of this research is that it provides insights into the ways Māori men draw on their cultural ways-of-being to enhance intimate relationships and maintain bonds within whānau and community life to forge new ways-of-being. Such insights have the potential to inform preventative measures against domestic violence within Māori communities.
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Le Grice, Jade, and Virginia Braun. "Indigenous (Māori) sexual health psychologies in New Zealand: Delivering culturally congruent sexuality education." Journal of Health Psychology 23, no. 2 (December 13, 2017): 175–87. http://dx.doi.org/10.1177/1359105317739909.
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Indigenous (Māori) psychologies of sexual health occur at the cultural nexus of Indigenous and Western knowledge, colonising influence and intervention. Formal school-based sexuality education holds potential to intervene in this psychological space by decolonising notions of Māori sexuality, relationships and reproduction. This research utilises an Indigenous feminist (Mana Wāhine) methodology and interviews with 43 Māori participants (26 women and 17 men). We explore how Māori knowledges (mātauranga Māori), responsive to the surrounding colonising context, were interwoven through four themes: relationships, reproductive responsibility, open conversations about sexuality and contraceptive education. Indigenous knowledges can contribute to good sexual health psychologies for all.
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Komene, Ebony, Sue Adams, and Terryann Clark. "Kōrero Mai: A Kaupapa Māori study exploring the experiences of whānau Māori caring for tamariki with atopic dermatitis." Nursing Praxis Aotearoa New Zealand 38, no. 2 (July 2022): 12–22. http://dx.doi.org/10.36951/27034542.2022.09.
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Racism and colonisation have caused the systemic exclusion of Indigenous Māori populations in Aotearoa (New Zealand) and the perpetuation of health inequities. Atopic dermatitis, a chronic skin condition, is one such example where Māori tamariki (children) are disproportionately affected. International research highlights the challenges of caring for children with atopic dermatitis; however, there has been no such research in Aotearoa. This small qualitative study, using Kaupapa Māori (Indigenous Māori) methodology, aimed to explore the experiences of Māori parents caring for their tamariki with atopic dermatitis. Cultural engagement was paramount to the research using kaupapa kōrero (cultural narrative) through kanohi-ki-te-kanohi (face-to-face) interviews to explore the lived experiences of six whānau Māori (Māori families). Data were analysed thematically using a kaupapa Māori lens with five overarching themes: 1) the constant hard work of maintaining good skin health for tamariki; 2) the embarrassment is punishing for whānau; 3) courage is required to maintain vigilance; 4) constantly seeking solutions; and 5) whānau/people-focused solutions. Kōrero (conversations) illustrated that whānau Māori experience systemic racism across health, education, and social systems; implicit bias; and differential treatment within health services that impact caring for their tamariki. These findings reiterate the failure of mainstream primary healthcare institutions to enact Te Tiriti o Waitangi obligations and ensure health equity for whānau Māori. To survive and thrive within their contexts, Māori whānau drew on mātauranga Māori (Māori knowledge systems) in their everyday practices. Therefore, strategies to support whānau to reclaim and maintain Indigenous practices, alongside the responsibility of healthcare providers to improve health outcomes, are imperative to achieve health equity for Māori.
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Paringatai, Karyn. "Māori identity development outside of tribal environments." Aotearoa New Zealand Social Work 26, no. 1 (May 15, 2016): 47–54. http://dx.doi.org/10.11157/anzswj-vol26iss1id54.
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Ethnic identity is formulated through participation and adherence to a shared belief system, knowledge of ancestry, geographical location and associated historical information. The arrival of Europeans in New Zealand and the subsequent changes that ensued, disrupted Māori epistemological systems. Sustained, prolonged and regular contact with other ethnicities influenced the importance of Māori language and culture to Māori people. This article begins by looking at factors that influence identity development before looking specifically at ethnic identity. It will then discuss these factors in relation to the development of a Māori identity. By drawing on research conducted with first-generation urban Māori born in Southland it will conclude by looking at some of the effects of growing up away from tribal areas on the development of their Māori identity.
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Selby, Rachael, and Pataka Moore. "Māori Research in Māori Communities: No Longer a New Phenomenon." AlterNative: An International Journal of Indigenous Peoples 3, no. 2 (August 2007): 96–107. http://dx.doi.org/10.1177/117718010700300207.
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Māori communities have in the past had a strained relationship with many researchers who found New Zealand Māori communities to be fruitful sites for research. Māori researchers have developed over time and joined the research community often with some reluctance and with pressures from those communities to make positive contributions to the preservation of their own family history. The development of Māori tertiary institutions such as Te Wānanga o Raukawa now have the potential to make a significant contribution to research and knowledge as every student undertakes research projects within their own communities, building research capacity. Tensions and opportunities are created together for these new and emerging researchers who build on the idea of historical research being a “spiritual journey” yet are challenged by research directions and teams which build their research on different foundations. New opportunities are presented to be involved in large multidisciplinary research teams, yet tensions also arise with ethical issues, supervision, research partnerships, differing priorities and identifying who the recipients of the research will be. The priorities and challenges which face community-based researchers are explored in this paper particularly those who are new and emerging as researchers from Māori based educational institutions.
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Ann Roche, Maree, Jarrod M. Haar, and David Brougham. "Māori leaders’ well-being: A self-determination perspective." Leadership 14, no. 1 (October 29, 2015): 25–39. http://dx.doi.org/10.1177/1742715015613426.
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This research draws on interviews with 18 Māori leaders from various leadership positions within business, community, political and marae organisations, to garner an understanding of how their leadership roles interact with their own well-being. Analysis of interviews revealed that cross-cultural developments in self-determination theory could be gained by incorporating Māori tikanga and values into a model of well-being for Māori leaders. Largely, the principles of tino rangatiratanga (autonomy and self-determination), mana (respect and influence), whānau (extended family), whakapapa (shared history) and whanaungatanga (kin relations, consultation and engagement), were united into a model of leader well-being. This ensured that mātauranga Māori (Māori knowledge) informed our model of Māori leader well-being, while also drawing on the burgeoning Western research in the area of well-being, specifically self-determination theory. Overall, we find that similarities exist with self-determination theory and Māori tikanga and values. However, in contrast to self-determination theory, autonomy and competence are developed within relationships, which means that ‘others’ underpin Māori leaders’ well-being. From this perspective, we present a view of the psychological and well-being resources that Māori leaders draw on to guide them through complex times.
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Hall, Meegan, Peter Adds, Mike Ross, and Phillip Borell. "Understanding the uncomfortable kōkako: the challenge of applying threshold concepts in Māori studies." Scholarship of Teaching and Learning in the South 1, no. 1 (September 11, 2017): 91. http://dx.doi.org/10.36615/sotls.v1i1.15.
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There are Māori studies programmes in all eight New Zealand universities and thousands of Māori studies students enrol each year. However, little research has been done on the scholarship of teaching and learning (SOTL) within the Māori studies discipline. This article investigates, through the process of an integrative literature review, the potential to apply the theory of threshold concepts (Meyer & Land 2006) – the idea that there is a set of transformational concepts that can unlock understanding in any discipline – to the Māori studies discipline. It highlights issues that arise in applying threshold concepts to a relatively new discipline that centres Indigenous knowledge and practices. The transformative elements of Māori studies and the irreversible change that Western epistemologies have caused to Māori studies’ knowledge are discussed. The bounded aspect of Māori studies is canvased, as well as the ability of Māori studies to integrate with other cognate disciplines. The troublesome nature of Māori studies content is explored, along with the discursive elements of its formal and coded curricula. Also, the idea of liminality is examined, as a way to demarcate the academic territory of Māori studies and clarify the curriculum. Ultimately, many questions emerge in this article but also opportunities to advance the SOTL research in both threshold concepts as a theory and Māori studies as a discipline.
How to cite this article:
HALL, Meegan; ADDS, Peter; ROSS, Mike; BORELL, Phillip. Understanding the uncomfortable kōkako: the challenge of applying threshold concepts in Māori studies. Scholarship of Teaching and Learning in the South, [S.l.], v. 1, n. 1, p. 91-107, sep. 2017. Available at: <http://sotl-south-journal.net/?journal=sotls&page=article&op=view&path%5B%5D=15>. Date accessed: 12 Sep. 2017.
This work is licensed under the Creative Commons Attribution 4.0 International License.To view a copy of this license, visit http://creativecommons.org/licenses/by/4.0/
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CROSSAN, DIANA, DAVID FESLIER, and ROGER HURNARD. "Financial literacy and retirement planning in New Zealand." Journal of Pension Economics and Finance 10, no. 4 (October 2011): 619–35. http://dx.doi.org/10.1017/s1474747211000515.
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AbstractWe compare levels of financial literacy between the general adult population of New Zealand, people of Māori ethnicity, and people of Ngāi Tahu, a Māori tribe that is providing financial education to its members. While the level of financial knowledge of Māori people is generally lower than for non-Māori (controlling for demographic and economic factors), there is little difference between the financial knowledge of the people of Ngāi Tahu and other New Zealanders. Moreover, we find that financial literacy is not significantly associated with planning for retirement. This could reflect the dominant role of New Zealand's universal public pension system in providing retirement income security.
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Glynn, Ted, Bronwen Cowie, Kathrin Otrel-Cass, and Angus Macfarlane. "Culturally Responsive Pedagogy: Connecting New Zealand Teachers of Science with their Māori Students." Australian Journal of Indigenous Education 39, no. 1 (2010): 118–27. http://dx.doi.org/10.1375/s1326011100000971.
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AbstractThis paper illustrates how important changes can occur in science learning and teaching if teachers take the trouble to understand and respect the cultural worlds of Indigenous students, and incorporate something of this understanding within their teaching practice. Ten teachers participated in a specially-designed one-year university postgraduate course, which encouraged them to incorporate into their classroom learning two Māori pedagogical principles, ako and whakawhanaungatanga. Ako is a responsive and reciprocal process, through which both teaching and learning roles are shared. Whakawhanaungatanga is the process of constructing relationships in the classroom between people, between students' cultural knowledge and domain knowledge. This paper draws on co-constructed narratives from four of the teachers, two Māori and two Pākehā (New Zealanders of European descent). The teachers built trusting and respectful relationships with their Māori students by facilitating connections between Western and Māori worldviews of science. They shared their teaching role with Māori elders (kaumātua) and members of the extended family of their students (whānau). The teachers learned a great deal from their Māori students who became highly engaged and agentic in their science learning. Students took collaborative responsibility for asking learning questions, and sought information on science topics from both Western and Māori worldviews.
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Hika, Kayla, Matire Harwood, Stephen Ritchie, and Amy Hai Yan Chan. "Māori Experiences and Beliefs about Antibiotics and Antimicrobial Resistance for Acute Upper Respiratory Tract Symptoms: A Qualitative Study." Antibiotics 11, no. 6 (May 26, 2022): 714. http://dx.doi.org/10.3390/antibiotics11060714.
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Antimicrobial resistance (AMR) is a threat to public health. Addressing unnecessary antibiotic use provides an opportunity to reduce antibiotic consumption and to slow AMR. Understanding people’s beliefs is important for informing antimicrobial stewardship (AMS) initiatives. Within New Zealand, health inequities exist between Māori and non-Māori; however, no research has examined Māori beliefs about antibiotics and AMR. The aim of this study was to explore the experiences related to antibiotic use of Māori in New Zealand. In-depth, semi-structured interviews were conducted with 30 Māori adults recruited from primary care to explore the experiences, perceptions and beliefs that Māori have about antibiotics, and about AMR. Overall, 30 Māori adults (23% male; age range from 20 to 77 years) participated. Three themes emerged: systemic-, social-, and individual-related factors. From these themes, seven subthemes explained the factors that influenced antibiotic use and their perceptions of AMR in Māori: general practitioner (GP) times and ratios, effect of colonisation, lack of knowledge and information, access and poverty barriers, relationship with health professionals, illness perceptions, treatment beliefs and Whaakaro (thoughts), and beliefs pertaining to natural (rongoā) and Western medicine. Participants identified potential solutions to improve antibiotic use such as cultural support and involving Te Ao Māori; recognising these can inform future AMS initiatives.
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Williams, Jim. "Some approaches to traditional Māori knowledge." Reviews in Anthropology 46, no. 4 (October 2, 2017): 180–96. http://dx.doi.org/10.1080/00938157.2018.1448686.
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Wilson, Isabella Tekaumārua. "The Misappropriation of the Haka: Are the Current Legal Protections around Mātauranga Māori in Aotearoa New Zealand Sufficient?" Victoria University of Wellington Law Review 51, no. 4 (December 17, 2020): 523. http://dx.doi.org/10.26686/vuwlr.v51i4.6698.
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This article analyses the protections the New Zealand intellectual property framework provides for the haka and mātauranga Māori. Part II of this article defines the key terms of "misappropriation", "traditional knowledge" and "mātauranga Māori" in order for the reader to fully understand these concepts in an indigenous, and specifically Māori, context. Part III of this article discusses the importance and significance of haka in Māori culture, particularly looking at the history and significance of Ka Mate, the most well-known haka in New Zealand and the world. Examples of different companies, both New Zealand and internationally-owned, using the haka for commercial benefit are analysed to establish whether or not their use of the haka is misappropriation, and if so, the harm this misappropriation has caused Māori. Part IV discusses the current legal protections New Zealand provides for mātauranga Māori and whether they sufficiently protect the haka and mātauranga Māori generally. It will assess the Haka Ka Mate Attribution Act 2014 as a case study. Part V outlines the limitations of the intellectual framework. Part VI of this article looks to what legal protections would be sufficient to protect against the misappropriation of the haka and mātauranga Māori generally.
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Ruwhiu, Diane, and Malcolm Cone. "Pragmatic leadership: A return to wisdom." Journal of Management & Organization 19, no. 1 (January 2013): 25–43. http://dx.doi.org/10.1017/jmo.2013.2.
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AbstractTe Ao Māori, or the Māori world, locates Māori philosophy, ethics and knowledge (wisdom) in a central role, and is therefore foundational to Māori thinking and practice. In this article, we present an example of pragmatic leadership, using the epistemological and ontological space of kaupapa Māori, a perspective that represents practice guided by the wisdom of Te Ao Māori. To do so, we draw from narrative shared by 22 Māori practitioners involved in leadership roles in a wide range of organisations to illustrate key features of Māori leadership practice. We argue that this approach offers a unique contribution and deeper understanding to the contemporary and instrumental representation of pragmatic leadership. Such a perspective allows researchers to explore leadership practices, particularly those that may be heavily influenced by culturally specific behaviours. In regards to practitioners, it provides foundation for innovative leadership practices grounded on giving weight to more deeply contextualised processes and relations. The consequences are widespread not only for researchers and practitioners of leadership, but also for a perception of indigenous leadership that is true to the indigenous logics in which they are grounded and reflective of good practice.
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Te Momo, Hamiora. "Building Indigenous knowledge: Exploring the Pedagogy of Māori knowledge in the Digital Computing Information Technology Tertiary Sector of New Zealand." Journal of Contemporary Issues in Education 17, no. 2 (December 13, 2022): 92–110. http://dx.doi.org/10.20355/jcie29499.
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In 2021, Computing Information Technology Research and Education New Zealand (CITRENZ, 2021) held a conference for academics to explore information technology in a changing world. It provided a platform for those academics that teach in this industry a forum to discuss knowledge transfer and teaching practices. A workshop on “Mātauranga Māori in Information Technology,” which is a specialised type of expertise that continues to be in its infancy was presented. Mātauranga Māori in academia is a body of Indigenous Māori knowledge passed down from generation to generation, stretching back to te ao marama, the creation of the world (Sadler, 2007). Therefore, the depth of Mātauranga Māori is embedded in the earth and waters that cover the lands (Royal, 1998). Exploring ways to transfer this type of knowledge to a classroom or global online environment for Information Technology is a new type of pedagogy. Building the academic capacity of people and academic programmes in Information Technology that supports Mātauranga Māori is pioneering for Indigenous academics. Navigating this pathway in the tertiary sector is delegated many times to the Indigenous academic to take leadership in this discipline. It also becomes a challenge for the Indigenous academic to retain leadership in these areas when these topics become globally attractive, like Cyber Security, where the representation of Indigenous experts are scarce in this industry and the outcome is that knowledge transfer tends to be the responsibility of the non-Indigenous academics to lead capacity building initiatives. This article discusses five key issues: 1) programmes in the Digital Computing Information Technology sector; 2) Mātauranga Māori in Information Technology; 3) the pedagogy of teaching and delivery; 4) Indigenous leadership in this sector; and 5) capacity building initiatives. It draws heavily from the literature and experience of those academics who work in the Institute of Technology and Polytechnics in Aotearoa New Zealand.
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Stewart, Georgina. "Word weapons? Letters to editors." ACCESS: Contemporary Issues in Education 41, no. 1 (September 20, 2021): 60–63. http://dx.doi.org/10.46786/ac21.3671.
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This short commentary argues that academic letters to editors on politically-contested topics must be treated with particular ethical care. The interface between science and Māori/Indigenous knowledge is one such topic, vulnerable to inadequate but commonly-held ideas about both science and Māori/Indigenous knowledge. Letters to editors by scientists are personal opinion but carry the imprimatur of science expertise. When such letters contain lay views masquerading as expert opinion, they have negative effects on both science and Māori knowledge, hence qualifying to be described as ‘word weapons’.
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Barber, Simon, and Sereana Naepi. "Sociology in a crisis: Covid-19 and the colonial politics of knowledge production in Aotearoa New Zealand." Journal of Sociology 56, no. 4 (July 15, 2020): 693–703. http://dx.doi.org/10.1177/1440783320939679.
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Rather than being exceptional for Māori and Pacific Peoples, Covid-19 is the latest iteration of virulent disease that arrived with European colonisation. The various pandemics are connected; they exacerbate and intensify existing conditions of colonial inequality and injustice. The political and economic marginalisation of Māori and Pasifika within Aotearoa New Zealand ensures that Covid-19 will have disproportionate impacts upon them. Covid-19’s impacts will be felt in the academy as everywhere else. The immediate issue will be the culling of less popular ‘uneconomic’ courses, and of precarious instructors (where Māori and Pacific teachers are over-represented). Colonisation never ended. Ongoing domination is secured through the reproduction of social life, including via social institutions like the university. While sociology likes to think of itself as the critical edge, it often fails to be so in relation to its own assumptions. In order for sociology to be part of the solution, instead of simply perpetuating the problem of racism as it is wont to do, its practitioners must recognise our place in the world, must speak to our ways of knowing and being, and must validate the aspirations of Māori and Pacific communities, Māori and Pacific students and Māori and Pacific staff.
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Kerr, Brigit Giovanna, and Robin Margaret Averill. "Contextualising assessment within Aotearoa New Zealand: drawing from mātauranga Māori." AlterNative: An International Journal of Indigenous Peoples 17, no. 2 (May 17, 2021): 236–45. http://dx.doi.org/10.1177/11771801211016450.
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There is long-standing disparity between the schooling success of many Māori (Indigenous peoples of Aotearoa New Zealand) learners and non-Māori learners. While much work internationally and nationally has focussed on culturally responsive pedagogies, the idea of culturally sustaining assessment has received less attention. Given the historical dominance of a West-centric education system, assessment practices within Aotearoa New Zealand schools have not necessarily embedded a Māori worldview. Informed by cultural advice, assessment constructs that embody manaakitanga (care, respect, hospitality), wānanga (a forum, a sharing of knowledge, a place of learning) and culturally sustaining pedagogy were examined alongside a literature review and analysis of interviews with four education practitioners. Results show that assessment can be designed to acknowledge Māori learners’ capabilities and educational successes. Findings, presented using a Hauora Approach to Assessment (Well-being Approach to Assessment) framework, provide much needed ways for teachers to contextualise assessment within mātauranga Māori (Maori knowledge system).
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Rameka, Lesley. "Ngā Tuakiri o te Tangata: Being Māori in Early Childhood Education." Australian Journal of Indigenous Education 46, no. 1 (July 14, 2016): 104–14. http://dx.doi.org/10.1017/jie.2016.13.
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Before the arrival of Europeans in Aotearoa, New Zealand and their subsequent settlement in the 1800s, there was no concept of a Māori identity. Over time, however, as a result of rapid colonisation, Māori became a minority population in New Zealand. Consequently, the term Māori as normal or usual, began to lose its meaning (Webber, 2008), and another meaning began to emerge based on contrasts with the Pākehā settler population. This paper explores the complex and increasingly diverse nature of Māori identities in contemporary Aotearoa/New Zealand, including contemporary early childhood contexts. It discusses the importance of negotiating the terrains of cultural knowledge, values and understandings in order to define what ‘being Māori’ means for teachers and children in an increasingly diverse and complex settings.
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Hond, Ruakere, Mihi Ratima, and Will Edwards. "The role of Māori community gardens in health promotion: a land-based community development response by Tangata Whenua, people of their land." Global Health Promotion 26, no. 3_suppl (April 2019): 44–53. http://dx.doi.org/10.1177/1757975919831603.
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For Māori in Aotearoa New Zealand, land is not only an economic foundation but an anchor for tribal identity and a spiritual base. The forced alienation of Māori land since the 1800s, due to colonisation, has distanced communities from a direct relationship with their lands. There is little published research on Māori community gardens (māra) and their potential to reconnect Māori with ancestral lands. This study explores the motivations for developing māra and examines the role of māra in Māori health promotion. The paper describes findings from kaupapa Māori research that involved interviews with seven leaders of māra initiatives. Our findings suggest that the development of māra is motivated by a desire to empower Māori collectives towards a vision of vital communities thriving as Māori. Māra provide a rich site for community development grounded in a cultural connection to ancestral land. The utilization of ancestral lands enables groups to draw on a deep sense of shared identity that is rooted in those lands and fosters an intergenerational orientation. Māra offer activity linked with ancestral knowledge, customary practices and tribal connection. They provide opportunities to practice Māori language and cultural processes in functional everyday ways, and thereby strengthen a sense of commitment to protect cultural heritage as a resource for community life. Importantly, hands-on collective activity with shared decision-making, which is characteristic of māra, fosters social cohesion and collective efficacy. Overall our findings indicate that māra are land-centred community development initiatives that fit within the parameters of Māori health promotion and have much potential to contribute to achievement of Māori health promotion outcomes.
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King, D. N., and J. R. Goff. "Benefitting from differences in knowledge, practice and belief: Māori oral traditions and natural hazards science." Natural Hazards and Earth System Sciences 10, no. 9 (September 16, 2010): 1927–40. http://dx.doi.org/10.5194/nhess-10-1927-2010.
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Abstract. This paper builds upon earlier work that argued the information and experience contained within the knowledge-practice-belief complex of Mātauranga Māori [Māori knowledge] is a valuable and neglected area of information and understanding about past catastrophic events in Aotearoa/New Zealand (A/NZ). Here we map Māori oral traditions (pūrākau) that relate experience with extreme environmental disturbance (in particular, tsunamis) around the A/NZ coast, compare the findings with geo-archaeological evidence, and discuss the scientific benefits to be gained by considering pūrākau as legitimate perspectives on history. Not surprisingly, there are both differences and complementarities between traditional Māori narratives and the available geo-archaeological evidence on extreme coastal disturbances. The findings presented here raise new and important questions about accepted geographies of tsunami risk, the causes and sources of their generation, as well as reasons for the relative paucity and abundance of information in some regions. Ways in which Mātauranga Taiao [Māori environmental knowledge] and contemporary science can be combined to produce new narratives about extreme environmental disturbance along the A/NZ coastline will require not only acceptance of other ways of knowing but also open engagement with Māori that respects their rights to tell their own histories. These efforts are encouraged to revitalise and ground-truth the interpretation of traditional stories, corroborate and/or question previous scientific deductions, and improve our collective understanding of the recurring impact of tectonic, geologic and meteorological-based events across A/NZ.
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Lai, Jessica C., Daniel F. Robinson, Tim Stirrup, and Hai‐Yuean Tualima. "Māori knowledge under the microscope: Appropriation and patenting of mātauranga Māori and related resources." Journal of World Intellectual Property 22, no. 3-4 (July 2019): 205–33. http://dx.doi.org/10.1111/jwip.12125.
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O'Carroll, Acushla Dee. "Māori Identity Construction in SNS." International Journal of Critical Indigenous Studies 6, no. 2 (June 1, 2013): 2–16. http://dx.doi.org/10.5204/ijcis.v6i2.99.
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Māori people (the Indigenous people of New Zealand) possess deep spiritual connections to the environment, landscape and seascape which can be markers of one’s identity and acknowledging where their ancestors came from and thus, where they come from. Traditionally, ones whakapapa (genealogy), language and knowledge were acquired within traditional spaces (such as the marae) and orally passed down through generations. These aspects of cultural are no longer restricted to oral traditions or to the marae space. An increased access to knowledge and information through the Internet and SNS (social networking sites) now provides alternative methods to finding out, learning more and engaging with aspects of Māori cultural identity. This paper will address notions of Māori cultural identity in ascertaining how Māori identity is formed and constructed using SNS.
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Mahuika, Nēpia, and Rangimārie Mahuika. "Wānanga as a research methodology." AlterNative: An International Journal of Indigenous Peoples 16, no. 4 (November 4, 2020): 369–77. http://dx.doi.org/10.1177/1177180120968580.
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Wānanga is a traditional method of Māori knowledge transmission, and has been described as a place, a school, an act, and a form of governance, practice, and pedagogy. Much of the writing on wānanga focuses on the ancient “lore” of Whare Wānanga (Houses of Learning), but more recent work has explored how that pedagogical tradition is relevant to Māori education today, particularly at tertiary level. There is, however, a growing body of writing on wānanga as a research methodology relevant to Māori and iwi (tribal) communities. This paper discusses the increasingly popular use of wānanga in Māori research practice, examining the definitions, roots, and evolution of wānanga as a concept, place, and indigenous method of knowledge construction and transmission. Drawing on wānanga experiences in two different tribal contexts, this paper explores how wānanga works as a practice embedded in, and shaped by, local knowledge, language, place, people and tikanga.
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Boyce, Mary. "Mana Aha? Exploring the Use of Mana in the Legal Māori Corpus." Victoria University of Wellington Law Review 42, no. 2 (August 1, 2011): 221. http://dx.doi.org/10.26686/vuwlr.v42i2.5136.
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The Legal Māori Corpus (LMC) is one of several major outputs of the Legal Māori Project, and provides the core evidence for the compilation of the Legal Māori Dictionary, due to be completed in 2012. To our knowledge it is the largest publicly available corpus of te reo Māori. The LMC is comprised of 8 million words of running text, compiled from printed legal texts in te reo Māori spanning from the 1820s to the current day. The pre-1910 text collection (5.2 million words) from the LMC is now publicly available on the Victoria University of Wellington Law Faculty website. Those remaining texts (1.8 million words printed from 1910 onwards) that are able to be cleared of copyright and confidentiality restrictions will be released in 2012. This paper briefly outlines the context of the Legal Māori Project, describes the compilation and structure of the LMC, and then focuses in detail on the use of the word mana in the corpus. It identifies the common collocations and phrases that contain mana, and looks at their distribution over time.
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Ataria, James, Melanie Mark-Shadbolt, Aroha Te Pareake Mead, Kevin Prime, Jim Doherty, James Waiwai, Tohe Ashby, Simon Lambert, and Gary Owen Garner. "Whakamanahia Te mātauranga o te Māori: empowering Māori knowledge to support Aotearoa’s aquatic biological heritage." New Zealand Journal of Marine and Freshwater Research 52, no. 4 (October 2, 2018): 467–86. http://dx.doi.org/10.1080/00288330.2018.1517097.
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Stein, Karyn, Miranda Mirosa, and Lynette Carter. "Māori women leading local sustainable food systems." AlterNative: An International Journal of Indigenous Peoples 14, no. 2 (January 24, 2018): 147–55. http://dx.doi.org/10.1177/1177180117753168.
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The article explores how Māori women in Aotearoa (New Zealand) are defining their own food system and the values of the women at the heart of their community food initiatives. Using a blend of participatory and kaupapa Māori (Māori principles) research methodologies, the study took place over the course of 3 years, involving four women or case studies who manage community food initiatives, with three located in the North Island and one in the South Island of New Zealand. The article discusses the benefits of community gardens and farms, noting how they are counteracting food poverty through promoting access to local food while bringing more attention to the essential role that Indigenous women play in addressing food security issues. The case studies exemplify how Māori women are leading the way within their own whānau (families) and communities, promoting local solutions to global food issues, solutions based on their own knowledge and Māori cultural values.
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Hindle, Rawiri, Anne S. Hynds, Hazel Phillips, and Lesley Rameka. "Being, Flow and Knowledge in Māori Arts Education: Assessing Indigenous Creativity." Australian Journal of Indigenous Education 44, no. 1 (June 2, 2015): 85–93. http://dx.doi.org/10.1017/jie.2015.7.
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This article reflects on issues of Indigenous creativity in Māori arts education, along with what we see as problematic tensions of the assessment of intangible elements. Our writing is motivated by a desire to start a global dialogue on Indigenous/Māori epistemologies, pedagogies and ontologies, and the contradictions and tensions that threaten these through global assessment drives within schools. We argue that current student assessment regimes are being increasingly influenced by international neoliberal agendas, which focus on universal, measurable outcomes. By critically exploring the assessment of creativity in the arts from a Māori perspective, we reflect on several contradictions and tensions in current assessment drives within schools. In particular, the intangible dimensions of being and flow and their connection to creativity are examined, and we conclude with recommendations for further work in this area.
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Akhter, Selina. "Tawaf – cleansing our souls: A model of supervision for Muslims." Aotearoa New Zealand Social Work 33, no. 3 (November 14, 2021): 20–33. http://dx.doi.org/10.11157/anzswj-vol33iss3id890.
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INTRODUCTION: Cultural supervision with Māori (tangata whenua) in social work has been a focus of practice in Aotearoa New Zealand. New approaches to address the cultural needs of Māori social workers and those of other cultural backgrounds have been developed. This article portrays a model of cultural supervision for Muslim social workers in Aotearoa.APPROACH: The broader methodological structure of this reflective account is a kaupapa Māori framework and Rangahau (a Wānanga response to research). Rangahau is the traditional Māori methodology of inquiry utilising mātauranga Māori and āhuatanga Māori – traditional Māori bodies of knowledge from the context of a Māori world view. Critical self-reflection and use of reflective journals are used as methods of the rangahau.FINDINGS: A model of supervision is presented which is tawaf, a ritual of haj – one of the pillars of Islam. Muslims (who follow Islam as a religion) perform haj (pilgrimage) to receive hedayet (spiritual guidance) to cleanse their nafs (soul). In this model, the phases of tawaf have been applied to structure and guide social work supervision sessions designed for Muslim social workers. Some important values of Islam such as tawbah, sabr, shukr, tawakkul, and takwa, have been integrated into the model as every action of Muslims is value-based. The model combines both nafs and a value-based approach in supervision.IMPLICATIONS: Tawaf represents the Islamic worldview and aims to deconstruct and reconstruct supervisees’ practice and assumptions. This will be used in the context of cultural supervision with Muslim social workers by Muslim supervisors.
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Nelson, Vicky, Michelle Lambert, Lauralie Richard, Sarah Derrett, and Emma Wyeth. "Examining the barriers and facilitators for Māori accessing injury and rehabilitation services: a scoping review protocol." BMJ Open 12, no. 2 (February 2022): e048252. http://dx.doi.org/10.1136/bmjopen-2020-048252.
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IntroductionInjury accounts for 10% of the global burden of disease. While the literature is scarce, research investigating injury among Indigenous populations has found incidence and prevalence rates are higher, compared with non-Indigenous populations. New Zealand is no exception; Māori have higher rates of injury and disability compared with non-Māori. Given the burden of injury for Māori, this scoping review aims to identify, understand and map available literature related to the barriers and facilitators to accessing injury-related healthcare for Māori in New Zealand.Methods and analysisA scoping review will be conducted to identify the relevant literature and provide an opportunity to highlight key concepts and research gaps in the literature. This work will be guided by the scoping review framework developed by Arksey and O’Malley and will be underpinned by Kaupapa Māori research principles. The overall project is also be guided by a Māori advisory group. Database searches, for example, MEDLINE (Ovid), Scopus and Embase, will be used to identify empirical literature, and Google, New Zealand government websites and relevant non-government organisations will be used to identify relevant grey literature.Ethics and disseminationTo the best of our knowledge, this scoping review is the first to systematically examine the currently available literature relating to the barriers and facilitators of accessing injury-related healthcare for Māori in New Zealand. Ethical approval was not required for this scoping review. Dissemination will include publication of the scoping review findings in a peer-reviewed journal, as well as presentations at conferences, to the project’s advisory group, and staff working in the field of Māori disability and rehabilitation.
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Scheele, Sue. "Safeguarding seeds and Maori intellectual property through partnership." International Journal of Rural Law and Policy, no. 2 (April 4, 2016): 1–9. http://dx.doi.org/10.5130/ijrlp.i2.2015.4628.
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The Nagoya Protocol is a recent binding international instrument that articulates the need to recognise the rights of indigenous peoples regarding their biological resources and cultural knowledge and strengthens the mechanisms to do so. New Zealand has not signed this protocol because of the overriding importance of the Treaty of Waitangi in New Zealand’s domestic affairs, and the need to ensure that government options are not limited concerning the development of domestic policy on access to biological resources. In particular, policy makers and legislators are waiting for the government response to a 2011 Waitangi Tribunal report (Ko Aotearoa Tēnei) on a far-reaching and complex claim (WAI 262) concerning the place of Māori traditional knowledge, culture and identity in contemporary New Zealand law and government policies and practice. Especially pertinent to this paper is the report’s section on Māori rights relating to biological and genetic resources. In accordance with the recommendation within Ko Aotearoa Tēnei, the principle of partnership, built on the explicit Treaty premise of Crown and Māori as formal equals, is presented here as the overarching framework and mechanism by which government agencies and Māori can work together to safeguard such resources. Core concepts and values are elucidated that underpin the Māori relationship to indigenous flora and fauna and are integral to the protection of cultural knowledge of seeds and plants. Examples are given of plant species regarded as taonga (treasures) and how they are conserved, and a case study is presented of institutional stewardship of harakeke (New Zealand flax) weaving varieties. Seed bank facilities are also evaluated regarding their incorporation of Māori values and rights under the Treaty of Waitangi.