Journal articles on the topic 'Tikanga Māori (Māori Customary Practices)'
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Broughton, John R., Herenia P. Lawrence, and Lisa Jamieson. "Tikanga Māori (Māori Customary Practices) in Oral Health Research." Journal of Health Care for the Poor and Underserved 27, no. 1A (2016): 101–9. http://dx.doi.org/10.1353/hpu.2016.0031.
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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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Moeke-Maxwell, Tess, Rawiri Wharemate, Stella Black, Kathleen Mason, Janine Wiles, and Merryn Gott. "Toku toa, he toa rangatira: A qualitative investigation of New Zealand Māori end of life care customs." International Journal of Indigenous Health 13, no. 2 (December 14, 2018): 30–46. http://dx.doi.org/10.32799/ijih.v13i2.29749.
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Informal end of life caregiving will increase over the next 30 years in line with the anticipated increase in older Māori deaths. Of concern, New Zealand’s neo-colonial trajectory (loss of lands, cultural disenfranchisement, urban migration, ethnic diversity, global diaspora and changing whānau (family, including extended family) compositions) has restricted some indigenous whānau from retaining their end of life care customs. This article reports on a qualitative pilot study on Māori whānau end of life care customs undertaken to explore how those care customs contribute towards strengthening whānau resilience and bereavement. Five whānau, including thirteen individuals from diverse iwi (tribes), took part in one of six face to face interviews. Kaupapa Māori research methods informed the analysis. The findings report a high level of customary caregiving knowledge among older whānau carers as well as a cohesive whānau collective support system for this group. Tribal care customs were handed down via 1) enculturation with tribal principles, processes and practices 2) observing kaumātua processes and practices and 3) being chosen and prepared for a specific care role by kaumātua. Younger participants had strong cultural care values but less customary care knowledge. The pilot concluded the need for a larger systematic qualitative study of Māori tikanga (customs) and kawa (guidelines) as well as the development of participant digital stories to support a free online educational resource to increase understanding among whānau, indigenous communities and the health and palliative care sectors.
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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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Crocket, Kathie. "Supervision as Cultural Partnership." Ata: Journal of Psychotherapy Aotearoa New Zealand 19, no. 1 (September 18, 2015): 67–81. http://dx.doi.org/10.9791/ajpanz.2015.06.
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The term cultural supervision has been coined as part of a strategy that implicates supervision in the support and development of culturally appropriate therapeutic practice. In Aotearoa New Zealand particular focus has been given to supervision where the client is Māori and the practitioner is a member of the dominant Pākehā culture particularly, or of other non-Māori cultures. However, while the phrase cultural supervision has entered common professional parlance, the practice has had little research attention in counselling/psychotherapy in New Zealand. Cultural supervision appears to encompass a range of understandings, and there is no clear agreement about practice implications. It is unclear what alignment there is between aspirations, regulations, and practice. This article reports on an exploratory qualitative study that investigated how supervision might work in supporting culturally appropriate counselling practice in Aotearoa New Zealand. The study’s findings are presented as a multi-voiced dialogue. This arts-based representational practice enacts the uncertainties of post-colonial experience. Its intention is to make assumptions, ideas, and practices available for discussion. Its contribution is to join current dialogue about supervision and culture, and to raise further questions about how supervision and culturally appropriate practice come together.
Whakarāpopotonga
Kua whakakaupapahia te kīanga whakahaere tikanga-ā-iwi ki tētahi peka o tētahi rautaki hono whakahaere tikanga ki te tautoko, whakangungu haumanu tikanga-ā-iwi tika. I Aotearoa tōtika tonu te aronui atu ki ngā wā he Māori te kiritaki he Pākehā o te ahurea matua, o te hunga ehara rānei i te Māori te kaiwhakawaiwai. Heoi, ahakoa kua putaputa noa mai tēnei kīanga i waenga i ngā kōrerorero ngaio, kāre anō kia āta rangahauhia kia arotikahia rānei i roto i ngā mahi kaikōrero/kaimahi hinengaro i Aotearoa. Te āhua nei he maha ngā mātauranga e tāwharauhia ana e te mahi nei, ā, kāre he whakaarohanga mō ngā hua o te mahi. Kāre i te mārama he aha ngā here mai i ngā whāinga ki ngā here me te mahi. Ko tēnei tuhinga he pūrongo rapunga matai wheako kimi me pēhea e tika ai te whakahaere tikanga hei tautokohanga kaikōrero whakawaiwai tikanga-ā-iwi i Aotearoa. Ko ngā rangahautanga kei roto i te reo maha. Ko tōna tikanga he whakatau mahara, whakaaro, mahi whakawai hoki hai matapakihanga. Ko tāna koha ko te hono ki ngā whakawhitinga korero onamata e pā ana ki te whakahaere tikanga me te tikanga-ā-iwi, ā, ki te whakaara pātai titiro me pēhea e hono tahi ai te whakahaere tikanga me te tikanga-ā-iwi.
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Jones, Carwyn. "Lost from Sight: Developing Recognition of Māori Law in Aotearoa New Zealand." Legalities 1, no. 2 (September 2021): 162–86. http://dx.doi.org/10.3366/legal.2021.0015.
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In Aotearoa New Zealand, the state legal system is increasingly drawing on aspects of Māori law. Recent decisions suggest that the courts are willing to consider Māori law as a source of New Zealand law. This marks a change from earlier approaches which recognised discrete customary practices as customary law. Questions of state recognition of customary law have tended to focus attention on common law tests and so obscure processes of the Indigenous legal system, the sources of Indigenous law, and Indigenous forms of legal reasoning and communication. This article suggests that by focusing instead on understanding the application of Māori law within a fuller cultural context, the New Zealand courts may be better able to reveal and understand the Indigenous legal principles and processes at work. This would include engaging with a different range of legal sources, including working with Māori stories as legal texts, to make visible aspects of Indigenous law that can help to drive developments in the state legal system.
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Walker, Shayne. "The teaching of Māori social work practice and theory to a predominantly Pākehā audience." Aotearoa New Zealand Social Work 24, no. 3-4 (July 8, 2016): 65–74. http://dx.doi.org/10.11157/anzswj-vol24iss3-4id125.
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This article will explore the practices of teaching social work students in Aotearoa New Zealand to equip them for bicultural practice. This includes te reo Māori (the Māori language) and tikanga (culture) papers as well as specific teaching on the Treaty of Waitangi provisions. It will discuss some of the results, which suggest students know about Treaty provisions but are less able to translate this knowledge into practices, which are bicultural. It then suggests some strategies for moving this teaching forward so that students start to feel accustomed to and confident in practices which are suited to a bicultural setting. In this, it is suggested that it might be necessary to take a cross-cultural position and take aspects from diversity or cross-cultural training to enhance students’ understanding and ability in working with Māori in the South Island of Aotearoa New Zealand. One of the difficulties with taking this approach is that most of these models emerge from a western rather than an indigenous framework of understanding and practice. In using this work, it is attempted to integrate indigenous methods and worldviews.
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Walker, Léonie, Jill Clendon, Leanne Manson, and Kerri Nuku. "Ngā Reanga o Ngā Tapuhi: Generations of Māori nurses." AlterNative: An International Journal of Indigenous Peoples 12, no. 4 (December 2016): 356–68. http://dx.doi.org/10.20507/alternative.2016.12.4.2.
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The aim of this study was to explore the experiences of Māori nurses and student nurses in Aotearoa New Zealand who combine culturally specific customary obligations in all areas of whānau (family), hapū (kinship group) and iwi (wider kinship group) life (in particular, caregiving responsibilities) with working or studying. The study was underpinned by a collaborative Kaupapa Māori (Māori principles and values) approach. Paired or triad interviews were undertaken with 13 Māori nurses and two Māori student nurses (all women), aged between 22 and 57, and from all parts of Aotearoa New Zealand, between October and December 2015. Their stories give a picture of considerable community service and duty outside work. The impacts on emotional and physical health which caregiving responsibilities have on Māori nurses are under-reported to their management. Facilitating Māori voices and realities to be heard will raise awareness of the issues and help identify potential strategies, policies and employment practices that will validate and support Māori nurses in their workplaces and in the wider community.
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Zepke, Nick. "Thinking strategically in response to New Zealand's tertiary education strategy: The case of a Wānanga." Journal of Management & Organization 15, no. 1 (March 2009): 110–21. http://dx.doi.org/10.1017/s1833367200002911.
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AbstractThis paper describes commissioned research on how a Wānanga, a Maori focused post school institution in New Zealand, perceived its strategic options following the publication of the Labour-led government's Tertiary Education Strategy 2007–2012 and the Statement of Education Priorities 2008–10 (Ministry of Education 2006). The research used a Delphi panel process that looks for consensus answers to specific research questions: How should the Wānanga respond to the policies sketched in the Tertiary Education Strategy and the Statement of Education Priorities? What is the range of issues that may need to be addressed as a result of this new policy framework? What options does the Wānanga have in addressing these issues? The Delphi process enabled a clear set of priorities to be established: provide quality teaching and learning reflecting Māori values and practices; develop a consistent internal philosophy based on tikanga and āhuatanga Māori; and provide second chance education for Māori and other learners.
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Zepke, Nick. "Thinking strategically in response to New Zealand's tertiary education strategy: The case of a Wānanga." Journal of Management & Organization 15, no. 1 (March 2009): 110–21. http://dx.doi.org/10.5172/jmo.837.15.1.110.
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AbstractThis paper describes commissioned research on how a Wānanga, a Maori focused post school institution in New Zealand, perceived its strategic options following the publication of the Labour-led government's Tertiary Education Strategy 2007–2012 and the Statement of Education Priorities 2008–10 (Ministry of Education 2006). The research used a Delphi panel process that looks for consensus answers to specific research questions: How should the Wānanga respond to the policies sketched in the Tertiary Education Strategy and the Statement of Education Priorities? What is the range of issues that may need to be addressed as a result of this new policy framework? What options does the Wānanga have in addressing these issues? The Delphi process enabled a clear set of priorities to be established: provide quality teaching and learning reflecting Māori values and practices; develop a consistent internal philosophy based on tikanga and āhuatanga Māori; and provide second chance education for Māori and other learners.
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Tyler, Linda. "Transforming an Edwardian boarding house into an urban marae at Auckland University College in 1954." Architectural History Aotearoa 12 (October 1, 2015): 27–33. http://dx.doi.org/10.26686/aha.v12i.7687.
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In writing the history of art in Aotearoa/New Zealand, much attention has been focussed on the exhibitions and activities of painters and sculptors of the Māori Renaissance in the 1950s. Equally significant was the impetus given to reviving customary crafts through the Adult Education movement associated with the University of Auckland. The Maori Social and Economic Advancement Act of 1945 positioned the responsibility for preservation, revival and maintenance of "Māori arts, crafts, language, genealogy and history" with iwi, and led to the formation of the Maori Women's Welfare League in September 1951, with its agenda to perpetuate women's skills in Māori arts and crafts, and for these to be practised within an architectural context.
A Māori advisory committee was established in the Adult Education Centre at Auckland University College in 1945, tasked with mitigating Māori urban alienation through the teaching of Māori arts and cultural history to establish "pride of race and cultural achievement." In 1949, the first tutor for the Maori Adult Education Extension Programme was appointed, Maharaia Winiata (1912-60), followed by a graduate of the Rotorua School of Māori Arts and Crafts, Master carver Henare Toka (Ngāti Whatua) and his wife Mere. They recruited students from the Auckland University College Māori Club and pupils from Māori secondary schools to decorate the entrance hall of Sonoma House, 21 Princes Street, with kōwhaiwhai and tukutuku. Thus an Edwardian building was reborn as the University's Adult Education Centre, and was acclaimed for its biculturalism in the spring issue of Te Ao Hou in 1954.
Now 60 years old, the tukutuku panels have been preserved by present day Deputy Vice Chancellor Jim Peters in the ground floor of the University's Clocktower following the disestablishment of Adult Education. Seven of these tukutuku panels have recently undergone extensive conservation treatment, and they are recognised as highly significant examples of twentieth century weaving, exemplifying the approach to reviving customary tukutuku at mid-century in terms of the materials and techniques as well as patterns: muumuu, or purapura whetuu roimata toroa), waharua koopito, whakarua koopito, niho taniwha and nihoniho. They have now gone on display in pride of place in the University Clocktower. This paper will contextualise the changing meaning of these tukutuku panels from interior décor to historic design within the evolving narrative of customary Māori weaving practices.
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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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ZAZZALI, PETER. "Culture, Identity and Actor Training: Indigeneity in New Zealand's National Drama School." Theatre Research International 46, no. 1 (March 2021): 70–88. http://dx.doi.org/10.1017/s0307883320000590.
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How can indigeneity be understood through training actors in a colonial context? Do ‘Western’ acting schools misrepresent and exploit indigenous practices and cultural traditions towards reinforcing the settler state? Or does a given school's integration of such praxis and customs demonstrate inclusivity, equity and progressivism? At what point does incorporating indigeneity in actor training become a tokenistic appropriation of marginalized cultures? Drawn from fieldwork as a 2019 Fulbright scholar at Toi Whakaari, New Zealand's National Drama School, I intersect training with culture and society. Using the Acting Program as a case study, I deploy an ethnographic methodology to address the aforementioned questions by investigating Toi Whakaari's bicultural pedagogy while positioning it as a reflection of New Zealand's national identity. I especially explore the school's implementation of Tikanga Māori, the practices and beliefs of the country's indigenous peoples. I argue that while some questions remain, Toi Whakaari integrates Māori forms in a manner that is culturally responsible and pedagogically effective, thereby providing a model from which other drama schools can learn.
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Tapera, Rachel, Matire Harwood, and Anneka Anderson. "A qualitative Kaupapa Māori approach to understanding infant and young child feeding practices of Māori and Pacific grandparents in Auckland, New Zealand." Public Health Nutrition 20, no. 6 (November 10, 2016): 1090–98. http://dx.doi.org/10.1017/s1368980016002950.
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AbstractObjectiveThe present research sought to better understand the barriers, facilitators, attitudes and beliefs that influence the way Māori and Samoan grandparents feed their grandchildren in a deprived urban neighbourhood in New Zealand.DesignThe research adopted a qualitative methodology that was consistent with a Kaupapa Māori research approach. Seven semi-structured interviews were conducted with grandparents to collect narrative data.SettingSampling occurred in one Auckland suburb. The suburb was selected because of its high level of socio-economic deprivation and ethnic diversity.SubjectsSeven grandparents participated in the study (five Māori and two Samoan). Each participant met the inclusion criteria (i.e. they had provided at least five meals per week over the previous three months to grandchildren aged less than 24 months). Marae (i.e. meeting houses and areas used by local Māori tribes/sub-tribes) and community organisations were used to recruit participants.ResultsA general inductive thematic analysis identified four key themes: (i) grandparents’ understanding of optimal feeding practices; (ii) economic and material factors; (iii) previous experiences and customary norms; and (iv) social support and societal pressure.ConclusionsThe study showed that grandparents’ complementary feeding practices in caring for infant grandchildren were influenced by upstream structural elements such as government policies related to welfare and pensions, employment, income and cultural knowledge. Frameworks that seek to achieve social justice and support cultural practices should be employed and promoted in the development of future policy and research in this area.
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Strack, Mick. "Land and rivers can own themselves." International Journal of Law in the Built Environment 9, no. 1 (April 10, 2017): 4–17. http://dx.doi.org/10.1108/ijlbe-10-2016-0016.
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Purpose The purpose of this paper is to describe and critically review the new tenure arrangements that have been established to recognise Māori relationship with land (Te Urewera) and river (Whanganui River), to ascribe them their own legal personality. Design/methodology/approach The paper describes the development of the legal arrangements in Aotearoa, New Zealand, for Treaty settlements with Māori, and documents the various forms of rights and divisions of space that are changing the face of property institutions. Findings The paper finds that the acknowledgement of land and nature as having their own legal status and, therefore, owned by themselves is bold and innovative, but is still not a full recognition of customary tenure. The recognition of rivers as indivisible entities is stated but not clearly implemented. Practical implications Māori interests and authority are now more clearly articulated, and Māori may expect to be able to engage in customary practices and restore their traditional relationships with their land more explicitly. Social implications The avoidance of an ownership regime has tempered public concerns about issues such as ownership of flowing water. The formalities are still being completed in the case of the Whanganui River, so the full implications are yet to be felt. Originality/value This is an innovative development in tenure arrangements seen by some as providing for the rights of nature, but actually responding to the rights of the Indigenous people. This article may inform others about possible models for more diverse tenure arrangements elsewhere.
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Webber-Dreadon, Emma. "Kaitiakitanga: A transformation of supervision." Aotearoa New Zealand Social Work 32, no. 3 (November 2, 2020): 68–79. http://dx.doi.org/10.11157/anzswj-vol32iss3id770.
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INTRODUCTION: This article explores Māori social work supervision in Aotearoa New Zealand, from cultural, iwi, hapū and whānau perspectives. It describes an emerging model of kaitiakitanga (supervision) entitled “He Maunga, He Tangata, He Tapu, He Kahu.”APPROACH: It is based on the author’s experience and tribal relationships, and proposes a model reinterpreting the supervisory relationship by first re-examining the meanings of these relationships from a Māori perspective. It explains the rationale of the model in order to clarify its origins, principles, purpose, obligations and responsibilities in the field of kaitiakitanga (supervision). The nine principles discussed, along with four overarching themes identified within Te Ao Māori, reflect the importance of integrating customary practices in to achieve the best outcomes for the people we serve and work with.IMPLICATIONS: These principles are crucial to the practice of kaimahi-a-iwi and kaitiakitanga, where it is important not only to care, protect, guide, teach, influence and encourage, but also to consider self-care, and develop safe and accountable practices for all people.
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Phillips, Chanel, Anne-Marie Jackson, and Hauiti Hakopa. "Creation Narratives of Mahinga Kai: Māori customary food gathering sites and practices." MAI Journal: A New Zealand Journal of Indigenous Scholarship 5, no. 1 (June 13, 2016): 63–75. http://dx.doi.org/10.20507/maijournal.2016.5.1.5.
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Eruera Murphy, Hinerangi. "He Aha Ai: WHY..." Pacific Journal of Technology Enhanced Learning 2, no. 1 (December 2, 2019): 21–22. http://dx.doi.org/10.24135/pjtel.v2i1.37.
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Digital technologies in the modern world are impacting on all cultures, including Māori. Tertiary institutions are actively deploying digital technologies in their teaching and learning practices. The relationship however between Māori student engagement in technology-enhanced learning and digital skills, remains largely unexplored. The landscape is further complicated by the fragmentation of online study and the move to micro-credentials.
Concurrently Te Whare Wānanga o Awanuiārangi is being challenged to provide whānau, hāpu, iwi, associated communities and industry with self-motivated, knowledgeable, multi-skilled graduates who can understand and apply identified capabilities in a variety of contexts.
This presentation will:
challenge current educational frameworks based on cognitive, social and pedagogical approaches
explore cultural conceptuality focused on the Ranga Framework in particular
cultural self-efficacy in blended learning environments
the role of culture and context in holistic assessment design
This presentation will conclude by arguing that the concept of ‘cultural-self’ ensures all learners as active participants in the learning process, know who they are, where they have come from and why all of that really matters.
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Clayton,J., (2019) Digital Course Design and Deveopment Platform for Micro-credentials – a Cultural Self Approac, Positioninal Paper. Whakatāne: Te WhareWānanga o Awanuiārangi.
Clayton, J., (2018), Keynote Address: The entrepreneurial mindset and cultural-self, implications and for teaching and learning, Tianjin City Vocational College, Tianjin, China
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Eruera, Moana. "He kōrari, he kete, he kōrero." Aotearoa New Zealand Social Work 24, no. 3-4 (July 8, 2016): 12–19. http://dx.doi.org/10.11157/anzswj-vol24iss3-4id103.
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Weaving together traditional Māori knowledge from the past with our current practice realities of the present as a guide for the provision of tangata whenua supervision for the future. Körari as it is known in Te Tai Tokerau, commonly called flax or harakeke, is an important natural resource our tūpuna used for a range of purposes. Kōrari contains healing qualities and one of its practical uses both traditionally and today is weaving, and in particular weaving kete. Kete are symbolic in our whakapapa stories about the pursuit and application of knowledge and the tikanga used for weaving contain important stories, principles and practices that can guide us in our mahi and our lives.
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Lyver, Phil O'B, Christopher J. Jones, Noti Belshaw, Alice Anderson, Ray Thompson, and Joe Davis. "Insights to the functional relationships of Māori harvest practices: Customary use of a burrowing seabird." Journal of Wildlife Management 79, no. 6 (June 12, 2015): 969–77. http://dx.doi.org/10.1002/jwmg.906.
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Refiti, Leali‘ifano Albert, Anna-Christina (Tina) Engels-Schwarzpaul, Lana Lopesi, Billie Lythberg, Layne Waerea, and Valance Smith. "Vā at the time of COVID-19: When an aspect of research unexpectedly turns into lived experience and practice." Journal of New Zealand & Pacific Studies 9, no. 1 (June 1, 2021): 77–85. http://dx.doi.org/10.1386/nzps_00049_7.
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In 2019, the Vā Moana–Pacific Spaces research group at Auckland University of Technology (AUT) began to investigate how core Moana and Māori values can be translated from onsite, embodied engagements into digital environments. This was prompted by our wish to provide access to all those who could not travel to attend a conference in late 2021 for our Marsden-funded research project, ‘Vā Moana: Space and relationality in Pacific thought and identity’ (2019–22). The onset of the COVID-19 pandemic fundamentally reframed this premise, as providing offsite access was no longer simply a ‘nice option’. The crisis challenged us to find out how virtual participation in events can uphold values of tikanga (correct procedure, custom) and teu le vā (nurturing relational space). In particular, our research examines practices foregrounding vā as the attachment to and feeling for place, as well as relatedness between people and other entities. We have observed an emerging conceptual deployment of vā as relational space and a mode of belonging, especially in diasporic constellations oriented by a cosmopolitan understanding of vā. Due to this focus, we noticed early on that simply moving meetings online is unlikely to create a supportive environment for Indigenous researchers in diaspora, who share principal values and a commitment to a kaupapa (agenda, initiative). This realization led us to interrogate how research collaboration and circulation are influenced by the distinct features of physical and online contexts, protocols and connectivity. To develop the alternative kind of vā we envisaged – together with strategies to sustain it through our online practices – thus became a much larger project in the times of rapid change under COVID-19. This is a very brief, initial report on our experiences.
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Bussell, Hilary. "Digitized Indigenous Knowledge Collections Can Have Beneficial Impact on Cultural Identity and Social Ties." Evidence Based Library and Information Practice 17, no. 3 (September 19, 2022): 147–49. http://dx.doi.org/10.18438/eblip30179.
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A Review of: Liew, C. L., Yeates, J., & Lilley, S. C. (2021). Digitized Indigenous knowledge collections: Impact on cultural knowledge transmission, social connections, and cultural identity. Journal of the Association for Information Science and Technology, 72(12), 1575–1592. https://doi.org/10.1002/asi.24536 Abstract Objective – To explore the impact and significance of digitized and digital Indigenous knowledge collections (D-IKC) on knowledge transmission, social connections, and cultural identity. Design – Phenomenological explorative study. Setting – New Zealand. Subjects – Eight D-IKC users, including three academics, four undergraduate students, and one postgraduate student. Six participants were women and two were men. All participants were of Māori descent. Methods – Eight semi-structured interviews ranging from 40 to 75 minutes were conducted in a face-to-face setting between June 2019 and August 2020. Participants were recruited through the researchers’ personal and professional networks using a purposeful sampling technique. Potential participants were provided with a copy of the interview guide during recruitment. Main Results – The article reports on seven areas of results: use of collections, accessibility and discoverability, collection features and functionality, sharing of knowledge resources, reuse and repurposing of resources, perceived benefits of cultural and social connections, and development and provision of D-IKC. Participants use D-IKC for academic work including coursework, teaching, and research as well as for personal interest and development, such as researching whakapapa (genealogy) and whenua (land) information, language revitalization projects, and creative works. All participants expressed preference for online access to the collections. Participants discussed barriers to access not only for themselves but also for other members of their community, including difficulty using the platforms on mobile devices, lack of awareness about the collections, inadequate digital access, and lack of digital competence for searching and navigation. Some participants noted inaccuracies in transcriptions that could lead to alteration of the meaning of words and deter engagement with D-IKC. All participants reported having shared knowledge resources they encountered in digitized collections. Primary reasons for sharing information included helping classmates get access to educational materials and sharing resources with whānau (extended family) for genealogical research and land claims. Common reasons for reusing or repurposing materials included language and dialect revitalization and creative work and performance. Participants said they were more likely to share materials related to their tribal affiliation. Participants also discussed information that would not be appropriate to share, such as information that is considered tapu (sacred), particularly if the material is outside of their tribal roots. Notably, all participants said they had come across resources and information in D-IKC that should not be openly accessible at all. Participants reported having gained linguistic and cultural knowledge as well as information about their cultural identity through their use of D-IKC. Sharing this knowledge with their communities has helped strengthen social connections. Some participants noted that their hapū (subtribe) planned to set up their own digital archives. Conclusion – Overall, D-IKC can have a beneficial impact on individual and collective social identity and social ties. Making these materials available online facilitates their wider access and use. However, memory institutions (MIs) need to take steps to ensure that cultural values and knowledge are embedded into the development and stewardship of the collections. MIs should employ more specialists from Indigenous communities with deep understanding of customary practices and principles, encourage other staff to develop their understanding of the language and customs of the Indigenous communities that their collections are rooted in, and develop partnerships with Indigenous authorities to help guide them on issues relating to sacred knowledge and genealogical materials. The authors also recommend that MIs develop outreach programs to raise awareness of the resources and to improve digital access and competencies.
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McBeth, Simon. "Access to Linked Administrative Data Through an Indigenous Cultural Lens." International Journal of Population Data Science 5, no. 5 (December 7, 2020). http://dx.doi.org/10.23889/ijpds.v5i5.1454.
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IntroductionStats NZ provides the world-leading Integrated Data Infrastructure (IDI) to help improve New Zealanders’ lives. Ngā Tikanga Paihere (the Tikanga Framework) is a tool designed to ensure data use is carefully considered, and practice occurs in good faith. It also aims to build and maintain public trust and confidence in the way Stats NZ manages administrative data in the IDI. It draws on general customary concepts from Te Ao Māori (Māori world) and sits in alignment with the current model of the Five Safes Framework for access. Objectives and ApproachTikanga are appropriate customary practices or ‘layers of the culture’ developed by Māori communities and individuals and informed by common cultural values and concepts. Stats NZ applies the framework when reviewing applications to use data in the IDI and Longitudinal Business Database (LBD). The framework is used with the original ‘Five Safes’ framework in the review process to ensure that data will be used in an appropriate and collaborative way, without marginalising any specific populations. In research proposals relating specifically to Māori, researchers are asked to demonstrate what value their work will bring to Māori communities and how the researchers will work collaboratively with those communities. ResultsUse of Ngā Tikanga Paihere has been well received. Stats NZ is now looking to broaden the use of Ngā Tikanga Paihere to assess all integrated data research proposals that focus on minority, identifiable, and marginalised populations. Conclusion / ImplicationsWhile Ngā Tikanga Paihere does not resolve data governance or cultural licence issues, it encourages researchers to actively engage and collaborate with Māori groups when these communities are potentially impacted, or when the project might use data about these communities. Stats NZ sees data governance and cultural licence matters as an ongoing conversation between agencies and Treaty/Te Tiriti partners. Ngā Tikanga Paihere should be a tool to help guide the government data system to work with Māori data ‘in good faith’.
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Martin, Jennifer. "He kura huna - Māori expressions of educational success." Te Kaharoa 5, no. 1 (January 25, 2012). http://dx.doi.org/10.24135/tekaharoa.v5i1.99.
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Western values have long dominated discourse on what constitutes success and achievement in education. New Zealand’s own education system has been described as one which “... gives first priority to academic and western values of success” (Lee, 2008, p. 81). Emphasis is placed upon the individual, academic excellence, literacy and numeracy, economic outcomes, and competence in what western society deems valid knowledge, and as such, current assessment measures are reflective of this. While such measures are accepted as ‘best practice’ for mainstream institutions, it is argued that where indigenous education is concerned, “...success also lies in more holistic ways of knowing and participating within a rich cultural context” (Bell, 2004, p.30).
Situated in a Māori world view, this paper considers success through a Māori lens. It is argued that Māori notions of success are not only premised upon academic results, rather cultural factors are considered equally as important to knowledge and understanding of te ao Māori (Māori world view), tikanga Māori (Māori customary practices), whakapapa (genealogy), hītori (histories and tradition) and te reo Māori (the Māori language).
This paper seeks to highlight Māori expressions of educational success for Kura Kaupapa Māori (KKM) through the implementation of a holistic approach to education, underpinned by the guiding philosophy, Te Aho Matua.
This paper will draw on my doctoral research. Graduates experiences are an integral part of this paper and research, as they give voice and validity to KKM educational success.
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Papesch, Te Rita. "Kapa Haka in the 21st century: Reaching past the ‘powers that be’ to grow the art form." Te Kaharoa 13, no. 3 (January 29, 2019). http://dx.doi.org/10.24135/tekaharoa.v13i3.247.
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In this paper I will explore what is it in Kapa Haka (Māori Performing Arts) that maintains or retains ‘old ways of knowing’ where, instead, it could present itself today in ‘new ways of doing’. The question arises: Why, in this ‘new’ age of Kapa Haka, do Kapa Haka tutors and performers insist on reproducing onstage, components of ‘old’ tikanga marae (customary marae practices)? Is it because some tutors and performers have not yet reconciled with the fact that Kapa Haka taken to the stage is theatre and therefore opens the way for a performance that is not based on tikanga? Why, in this millennium, are the same judging processes of Te Matatini[1] that have been in place for some forty years still being maintained. Why have we not explored further and implemented a new competitive judging system?
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Rangiwai, Byron. "The Impacts of Contemporary Embalming Practices on Tikanga Māori." Te Kaharoa 11, no. 1 (January 25, 2018). http://dx.doi.org/10.24135/tekaharoa.v11i1.213.
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When Māui, in the form of a mokomoko, attempted to enter the sacred portal of Hinenuitepō, the goddess of death, in an attempt to achieve immortality, but was instead fatally crushed by her thighs, we are reminded forever that death is invariably part of life. When a Māori person dies, more often than not, a tangihanga at a marae ensues. In preparation for the tangihanga, Māori have become accustomed to taking their dead to a funeral home to be embalmed. Embalming is a chemical process whereby the corpse is sanitised and preserved which allows the whānau to proceed with the tangihanga, while maintaining a dignified image of the deceased. However, traditional Māori death customs were very different.
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Rangiwai, Byron. "The impacts on tikanga of the Hindu practice of scattering human ashes into waterways compared with the practice of disposing of blood via the wastewater system as part of the arterial embalming process." Te Kaharoa 15, no. 1 (February 25, 2020). http://dx.doi.org/10.24135/tekaharoa.v15i1.288.
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This paper will summarise Māori religion, tapu, and traditional Māori death practices. This paper will provide a basic outline of some general aspects of Hinduism and Hindu death rituals. This paper will discuss the impacts on tikanga of the Hindu practice of scattering human ashes into waterways and compare this with the disposal of blood into the sewerage system as part of the arterial embalming process—a practice that many, if not, most, Māori engage in wittingly or otherwise. While the two practices are different—the former being directly connected to Hindu theology concerning samsara (the cycle of life and rebirth), karma (spiritual cause and effect), and moksha (liberation of the soul from the cycle of rebirth), and the latter being a result of a mortuary sanitation procedure used to preserve the body—both practices impact negatively on tikanga. This paper will also discuss some potential remedies for both issues.
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Nock, Sophie, Yvonne Wilson, Rangimahora Reddy, Kath Holmes, Mary Simpson, and John Oetzel. "He kāinga pai rawa: Te Kete Mātauranga mō te hanga whare tino pai rawa—a knowledge basket to support building affordable and safe housing for the elderly." AlterNative: An International Journal of Indigenous Peoples, November 3, 2022, 117718012211263. http://dx.doi.org/10.1177/11771801221126350.
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Tuhinga whakarāpopoto (Abstract) Poor, unaffordable and overcrowded housing among Māori in Aotearoa New Zealand is one of the converging societal trends to impact significantly on older Māori ageing in place and in age-friendly environments. Some kaupapa Māori (Māori approach) organisations have sought to develop kaumātua (elders) villages to address these challenges. From the study of one such village, a toolkit of successful practices was developed. The purpose of this article is to describe the research design and methods for a project that will use this toolkit to develop community determined villages in three additional communities. The research approach involves process evaluation using photovoice, interviews, wānanga (consultation meetings) seminars and meeting’s notes, along with summative evaluation using surveys. The research process is grounded in a culture-centred and co-design approach with a vision underpinned by tikanga Māori (Māori custom) and te ao Māori (Māori world) that will be shared with others through a revised toolkit.
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Phillips, Chanel. "Wai Puna: An Indigenous Model of Māori Water Safety and Health in Aotearoa, New Zealand." International Journal of Aquatic Research and Education 12, no. 3 (April 2020). http://dx.doi.org/10.25035/ijare.12.03.07.
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Māori (the indigenous peoples of Aotearoa, New Zealand) are intimately connected to wai (i.e., water) yet are overrepresented in New Zealand’s drowning statistics each year. On average Māori account for 20-24% of all preventable and non-preventable drowning fatalities, despite comprising only 15 percent of New Zealand’s population. Drowning remains a significant issue posing a threat to whānau (i.e., families) through premature death being imminent and whakapapa (i.e., genealogy) being interrupted. There is limited research that has examined Māori and indigenous understandings of water safety within the literature and limited studies that have investigated the issue of Māori drowning from a distinctly Māori or indigenous approach. This paper proposes a theory of Māori water safety depicted as the Wai Puna model and draws on three core concepts pertinent to a Māori worldview: whakapapa, mātauranga (i.e., Māori knowledge and ways of knowing) and tikanga (i.e., customs, practices). Wai Puna provides the foundation for conceptualising Māori water safety in a New Zealand context and a way forward for other indigenous communities around the world to redefine water safety and drowning prevention from their distinct worldviews that reflect their unique beliefs and attitudes to water and thus to water safety.
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Reweti, Angelique, Felicity Ware, and Hoani Moriarty. "A tangata whenua (people of the land) approach to conceptualising Māori health and wellbeing." Global Health Promotion, October 30, 2022, 175797592211309. http://dx.doi.org/10.1177/17579759221130948.
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From a Māori (Indigenous to New Zealand) perspective, health is not confined to the treatment of illness but also includes the philosophical concepts, structures and cultural practices which reinforce health and wellbeing. The ill-health of Māori is often the focus of health initiatives, particularly if there is an equity approach that centres on disparities between ethnic groups. However, an Indigenous approach prioritises health and wellbeing aspirations through strengthening self-determination, identity and connection with the environment. This article synthesises knowledge from Indigenous and Māori rights, mātauranga (Māori ways of knowing) expressed in pūrākau (epistemological narratives), tikanga (Māori principles), te reo (Māori language) and lived experience to reflect a shared understanding of Māori health and wellbeing. Consideration is given to the status of Māori pre-colonisation, the ongoing impacts of colonisation, and Māori led responses to contemporary health issues. It is proposed that health for Māori, like many Indigenous peoples, should be informed by an enhanced understanding of Indigenous rights, an Indigenous worldview and notions of wellbeing. We argue that a tangata whenua (people of the land) approach is integral to the effectiveness of health policies and initiatives aimed at improving Māori outcomes sustainably. We propose that the current reorganisation of Aotearoa New Zealand’s health system, as well as the COVID-19 pandemic response, provide opportunities to emphasise and embed Māori health leadership and knowledge, as well as a tangata whenua conceptualisation of health and wellbeing.
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Vine, Bernadette, Janet Holmes, and Meredith Marra. "“Climbing the Same Mountain”." Contrastive Pragmatics, September 9, 2022, 1–26. http://dx.doi.org/10.1163/26660393-bja10061.
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Abstract The enactment of biculturalism in Aotearoa New Zealand has varied greatly over the time since colonial settlement, and it is still a debated and evolving concept. In this article we examine practices adopted by one Māori Chief Executive Officer in two different workplaces at two different points in time to illustrate this process in action. Our analysis examines the way he opens meetings of his senior management teams, demonstrating the way he adopts flexible and context-sensitive approaches, taking account of exactly where each organisation and each individual, whatever their ethnicity and varied cultural experience, is located along the pathway to biculturalism. His introduction of Māori tikanga (ways of doing things) and practices into both workplaces sends the message that Māori culture and language are valued, while the differences between the two organisations, including a greater focus on bilingualism as part of biculturalism more recently, reflects shifting attitudes in wider society.
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McNeill, Hinematau Naomi, Hannah Linda Buckley, and Robert Marunui Iki Pouwhare. "Decolonizing Indigenous Burial Practices in Aotearoa, New Zealand: A Tribal Case Study." OMEGA - Journal of Death and Dying, February 11, 2022, 003022282110701. http://dx.doi.org/10.1177/00302228211070153.
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Before European contact, Māori disposed of the dead in environmentally sustainable ways. Revitalizing pre-colonial burial practices presents an opportunity for Māori to evaluate current practices and reconnect with their ancient tribal customs and practices. The research question asks: What is the decolonizing potential of urupā tautaiao (natural burials)? Paradoxically, environmentally unsustainable modern tangihanga (funerals) retain the ethos of customary funerary traditions. Urupā tautaiao presents an opportunity for iwi (tribes) to retain cultural integrity in the death space, without compromising Papatūānuku (earthmother). Methodologically, a Māori worldview frames an action research mindset. The study captures a tribal community’s exploratory journey into urupā tautaiao.
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McKerchar, Christina, Paula King, Cameron Lacey, Gillian Abel, and Louise Signal. "RIGHTS-BASED APPROACHES TO IMPROVING FOOD AVAILABILITY FOR TAMARIKI MĀORI: A narrative literature review and theory-based synthesis." MAI Journal: A New Zealand Journal of Indigenous Scholarship 9, no. 3 (November 30, 2020). http://dx.doi.org/10.20507/maijournal.2020.9.3.6.
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Food availability refers to the adequacy of the supply of healthy food. It is a key concern for the wellbeing of tamariki Māori today. A narrative literature review methodology was applied to examine the literature and identify influences that enable the availability of healthy food for tamariki. Findings were synthesised and analysed using the Oranga Mokopuna framework—a rights-based approach grounded in tikanga Māori. Factors enabling healthy food availability for tamariki involve the fulfilment of their rights to (a) an environment that enables access to traditional foods and food practices, (b) be involved in decisions about their food environment, (c) the right to adequate food and (d) the highest attainable standard of health (and within this) to be protected from food marketing. There is limited evidence that the New Zealand government is meeting these obligations to tamariki. Thus, the right to healthy food needs to urgently be embedded across legislation, policy and practices.