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1

Paora, Ropata, Teanau Tuiono, Te Ururoa Flavell, Charles Hawksley, and Richard Howson. "Tino Rangatiratanga and Mana Motuhake." AlterNative: An International Journal of Indigenous Peoples 7, no. 3 (December 2011): 246–57. http://dx.doi.org/10.1177/117718011100700305.

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2

Webb, Danielle. "A Socialist Compass for Aotearoa." Counterfutures 8 (March 1, 2020): 73. http://dx.doi.org/10.26686/cf.v8i0.6362.

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In this article, I argue that both tino rangatiratanga and socialism lie at the heart of emancipatory politics in Aotearoa New Zealand. For Māori, the economy has always been a dynamic site of interaction with the state and corporate bodies, and today the Māori economy is celebrated by some as a space where tino rangatiratanga can be realised. For the most part, though, the capitalist economy has been a site of exploitation for Māori. Given the inextricable relations between capitalism and colonialism, I present the case for Māori socialism as an emancipatory response to both. To do so, I employ Erik Olin Wright’s socialist compass, a conceptual tool that points to a variety of economic pathways towards socialism. But there is a major problem with Wright’s compass: it only has three points (state power, economic power, and social power). I extend Wright’s vision for socialism by completing the compass, adding to it a much needed fourth point: tino rangatiratanga. The resulting ‘Aotearoa socialist compass’ can be used to orient us towards Māori socialism—a socialist economy in which tino rangatiratanga is realised.
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3

Schulte-Tenckhoff, Isabelle. "Te tino rangatiratanga : substance ou apparence ?" Articles 23, no. 1 (November 25, 2004): 89–114. http://dx.doi.org/10.7202/009508ar.

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Résumé Les termes de rangatiratanga (« souveraineté ») et kawanatanga (« gouvernorat ») occupent une place centrale dans le Traité de Waitangi (1840), instrument bilingue dont les deux versions officielles (anglaise et maorie) divergent significativement toutefois. Après avoir rappelé le contexte historique et juridique, l’auteure explore les champs sémantiques respectifs de kawantanga et rangatiratanga dans la double optique du droit interne et du droit international. Sur le plan interne, le débat tourne actuellement autour de l’accommodement de te tino rangatiratanga dans le cadre de l’ordre juridique néo-zélandais. Sur le plan international, le Traité de Waitangi symbolise surtout une relation de type nation-à-nation entre les Maoris et la Couronne britannique. Le lien entre ces deux niveaux d’analyse est assuré par le paradigme de l’internalisation en vertu duquel les dispositions du Traité ne sont plus vues aujourd’hui qu’à la seule luière de leur rôle en droit public interne. Il s’ensuit qu’elles ne sont justiciables que selon les termes établis par la partie étatique. Celle-ci étant juge et partie à la fois, toute possibilité de réconciliation de te tino rangatiratanga avec la souveraineté légale de la Couronne se heurte à des limites importantes.
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Antunovich, Dana, Jordine Romana, Gwyn Lewis, Eva Morunga, and Debbie Bean. "The lived experience of chronic pain for Māori: how can this inform service delivery and clinical practice? A systematic review and qualitative synthesis." New Zealand Medical Journal 137, no. 1591 (March 8, 2024): 62–73. http://dx.doi.org/10.26635/6965.6271.

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aim: To synthesise the literature describing experiences of chronic pain and pain management for Māori, and to understand how this experience could inform service delivery and clinical practice. method: We systematically searched for qualitative research on Māori chronic pain experiences (Scopus, Medline, APA PsycINFO, NZ Research, Research Square). Data extracted were coded and synthesised using thematic analysis. results: Seven studies were included. Three themes encapsulated the data: 1) a multidimensional view of pain and pain management: Māori expressed a holistic and integrated understanding of the multiple factors that influence pain and its management, 2) a responsibility: respectful tikanga-informed care: the experiences of Māori participants with healthcare highlight a need for antiracist approaches, and a clinical responsibility to practice manaakitanga and tikanga, and 3) tino rangatiratanga: a desire for knowledge, choice and autonomy in pain management: Māori valued the empowering nature of knowledge about pain, and information and support to make decisions about treatment, including considerations regarding Western and traditional Māori medicine. conclusion: Health services need to understand and respect the multidimensional aspects of pain, minimise racism and discrimination, use whakawhanaungatanga, manaakitanga, and tikanga-informed practices, and provide appropriate information to support tino rangatiratanga for pain management.
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Broughton, D., (Te Aitanga-a-Hauiti, Taranaki, Ngā, K. McBreen, and (Waitaha, Kāti Māmoe, Ngāi Tahu). "Mātauranga Māori, tino rangatiratanga and the future of New Zealand science." Journal of the Royal Society of New Zealand 45, no. 2 (April 3, 2015): 83–88. http://dx.doi.org/10.1080/03036758.2015.1011171.

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6

Lockie, Georgia. "Towards decolonising constitutionalism." Counterfutures 5 (June 1, 2018): 109. http://dx.doi.org/10.26686/cf.v5i0.6398.

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2016 saw the publication of two important, but fundamentally divergent, works on Aotearoa New Zealand’s constitutional arrangements. Sir Geoffrey Palmer and Andrew Butler’s A Constitution for Aotearoa New Zealand and He Whakaaro Here Whakaumu Mō Aotearoa, the 2016 report of Matike Mai Aotearoa, the Independent Working Group on Constitutional Transformation. While Palmer and Butler’s vision is one of reforming and strengthening our current Westminster constitutional system, Matike Mai’s is one of transformational, creative change, in which there is room for tino rangatiratanga—substantive self-determination—to be realised. Here, after situating this work theoretically, I explore and contextualise these two texts as they represent, respectively, a modern ideal-typical Pākehā position on constitutionalism in Aotearoa New Zealand, and a critical, Māori constitutional discourse from which this orthodoxy can be interrogated. Through this comparison, I argue that Pākehā constitutional orthodoxy continues to talk past Māori constitutional aspirations because it fails to account for its own ideological and ontological biases, representing itself as occupying a space of reality and neutrality, rather than domination. Because this orthodoxy perceives tino-rangatiratanga claims through this lens of self-affirming bias, it perpetually misapprehends and mischaracterises these claims— as either seeking mere property and management rights (these being already constitutionally provided for), or, if something more substantial, as unrealistic, divisive, and extreme.
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Came, Heather Anne, Hana Wilkinson, Grant Berghan, and Leanne Manson. "Critical Tiriti Analysis of He Mata whāriki, he matawhānui." Sites: A Journal of Social Anthropology and Cultural Studies 20, no. 1 (April 23, 2024): 27–45. http://dx.doi.org/10.11157/sites-id527.

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Hapū are interested in local government due to their decision-making influence over the cultural, social, economic and environmental wellbeing of a district that can enable or restrict tino rangatiratanga. In Aotearoa, the debate about Indigenous engagement in local government is shaped by Te Tiriti o Waitangi responsibilities to protect and promote the interests of hapū. There is currently a major review of local government underway, which is providing a once-in- a-generation opportunity to have a courageous conversation about the future of this sector. This paper presents a Critical Tiriti Analysis (CTA) examining to what extent He mata whāriki, he matawhānui–the local government draft review report–has engaged with te Tiriti. It includes a postscript on the final report released while this paper was under review. In the draft report we found variable engagement. It was strongest regarding relationships and governance and weaker in relation to tino rangatiratanga, ōritetanga (equitable citizenship) and wairuatanga (spiritual domain). This review challenges local and regional government to lift their game in relation to their te Tiriti responsibilities and concludes that local Māori solutions, mātauranga Māori knowledge and leadership are required at all levels of local and regional government. National states of emergency and devastating disasters in the context of Cyclone Gabrielle will no longer wait for the bureaucracy of the local government.
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8

O'Regan, Tipene. "A Ngai Tahu Perspective on Some Treaty Questions." Victoria University of Wellington Law Review 25, no. 2 (July 3, 1995): 178–94. http://dx.doi.org/10.26686/vuwlr.v25i2.6202.

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The author, then the Chairman of the Ngai Tahu Maori Trust Board and of the Treaty of Waitangi Fisheries Commission – Te Ohu Kai Moana, provides a perspective on Treaty issues from the perspective of the Ngai Tahu. The author outlines Ngai Tahu's engagement in formal proceedings before the Waitangi Tribunal on an extension of the WAI 27 case under the Crown Forest Assets Act 1989, the first such case of its kind to have reached that stage of development. The author concludes that questions regarding the relationship between governance and tino rangatiratanga will be addressed by the Institute of Advanced Legal Studies. *This article also contains a question and answer session with Sir Tipene.
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Jones, Carwyn, and Taiarahia Black. "E Toru ngā Tauira mo te Hononga ki te Māori ki te Pākehā mo te Umanga Taha Ture." Victoria University of Wellington Law Review 39, no. 3 (November 3, 2008): 487. http://dx.doi.org/10.26686/vuwlr.v39i3.5472.

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Ki te kōrero tātau mo ngā hononga tōtika i waenganui i te Karauna me te Māori, kei te kōrero kē tātau mo te pūmautanga kaha ki te Tiriti o Waitangi. Ahakoa he aha ngā tautohe, ngā whakamārama mo te wāhanga Māori, wāhanga Pākehā o te Tiriti e pā ana ki ngā kupu “kāwanatanga” me te “sovereignty”ko te tino rangatiratanga kia noho pūmau. Ko te tino pūtake o ēnei wāhanga e rua kia āhei ngā hiahia o ngā taha ē rua, kia noho tahi mai i runga i āna tikanga, ā, kia kaua tētahi e aukati i tētahi. I te mea hoki e kuhu atu ana ngā tokorua iwi nei, Māori, Pākehā ki te rapu i te ōranga tonutanga e tū tahi ai rāua tahi. E toru ngā tauira mo te hononga ki te Māori ki te Pākehā taha ture: Taha Ture Tapa Toru ka tāea ahakoa iti nei te hononga kātahi, te Taha Tangata Whenua Ture, ko ngā tikanga ka tau mai no roto ake i te tangata whenua, kā rua, me te Taha Rua Ture kia hāngaia he taha ture mai i ngā taha ē rua.
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Tudor, Keith, Garry Cockburn, Joan Daniels, Josie Goulding, Peter Hubbard, Sheila Larsen, Brenda Levien, et al. "Reflexive theory." Ata: Journal of Psychotherapy Aotearoa New Zealand 17, no. 1 (September 30, 2013): 27–54. http://dx.doi.org/10.9791/ajpanz.2013.03.

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Abstract Western – and Northern – psychology and psychotherapy stand accused of an over emphasis on the individual, ego, and self (“the Self”), autonomy, and self-development. These criticisms have been made from other intellectual, cultural, social, spiritual and wisdom traditions, but may also be found in critical and radical traditions within Western thought. In this article, exponents of ten different theoretical orientations within or modalities of psychotherapy reflect on one or two key aspects of their respective theories which, together, offer a holistic conception of the person; account for family/social/cultural context; provide an understanding of the human trend to homonomy (or belonging) alongside autonomy; articulate a relational understanding of human development, attachment to and engagement with others; and emphasise spirit, group, and community. As such, these psychotherapies – and critiques of Western psychotherapy – offer a wider vision of the scope and practice of psychotherapy and its relevance in and to Aotearoa New Zealand. Whakarāpopoto E tū ana te whakapae, e kaha rawa ana te whakapau wā ki te takitahi a te whakaora hinengaro o te Uru me te Raki i te takitahi, te whakaī, me te whaiaro (“te Whaiaro”), tino rangatiratanga, me te whanaketanga whaiaro. I ara ake ana ēnei kūrakuraku i ētahi atu tikanga hinengaro, ahurea, hapori, wairua, me te mātauranga, engari ka kitea anō hoki i roto i ngā tikanga arohaeheanga rerekē hoki o te whakaarohanga Taiuru. Kei tēnei kōrero, ko ngā tauira o ngā ariā tekau āhua mau ki roto, ki te āhua rānei o te kaiwhakaora hinengaro e whakaata ana i tētahi, ētahi tirohanga rānei o ā rātou ake aria, ā, ngātahi e tuku ariā tapeke ana o te tangata; whakaaturanga horopaki whānau/hāpori; whakarato moohiotanga o te ia o te tangata ki te whakaōrite (whai tūrangawaewae rānei) i te taha o te tino rangatiratanga. Ki te whakapapa mātauranga whakapā ki te ira tangata, tōna whakapiri ki me te whakapiri ki ētahi atu hoki, ā, ka whakatāpua wairua, rōpū, hāpori hoki. Koia rā, ko ēnei kaiwhakaora hinengaro – paearu kaiwhakaora hinengaro o te Uru – e tuku tirohanga whānui ana o te matapae me te mahi a te kaiwhakaora hinengaro me ana whakapaanga katoa i Aotearoa nei.
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Masters-Awatere, Bridgette, Moana Rarere, Rewa Gilbert, Carey Manuel, and Nina Scott. "He aha te mea nui o te ao? He tāngata! (What is the most important thing in the world? It is people!)." Australian Journal of Primary Health 25, no. 5 (2019): 435. http://dx.doi.org/10.1071/py19027.

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This paper highlights the importance of people as a central factor in improving health for Māori (Indigenous people of New Zealand). How whānau (family) relationships, connections, values and inspiration are integral to achieving Indigenous health goals is explained. Descriptions of how community researchers, healthcare staff, consumers and academics worked together to design interventions for two health services (in the Waikato and Bay of Plenty regions) is included. Through highlighting the experiences of health consumers, the potential for future interventions to reduce the advancement of pre-diabetes among whānau is described. Evidence from the study interviews reinforces the importance of whānau and whakapapa (heritage) as enabling factors for Indigenous people to improve health. Specifically, the positive effect of whānau enhancing activities that support peoples’ aspirations of tino rangatiratanga (self-determination) in their lives when engaging with health care has been observed. This study highlights the many positives that have emerged, and offers an opportunity for taking primary health to the next level by placing whānau alongside Indigenous primary care providers at the centre of change strategies.
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Lockhart, Christopher, Carla A. Houkamau, Chris G. Sibley, and Danny Osborne. "To Be at One with the Land: Māori Spirituality Predicts Greater Environmental Regard." Religions 10, no. 7 (July 13, 2019): 427. http://dx.doi.org/10.3390/rel10070427.

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Māori, New Zealand’s indigenous population, have a unique connection to the environment (Harris and Tipene 2006). In Māori tradition, Papatūānuku is the land—the earth mother who gives birth to all things, including Māori (Dell 2017). Māori also self-define as tāngata whenua (people of the land), a status formally recognised in New Zealand legislation. Māori have fought to regain tino rangatiratanga (authority and self-determination; see Gillespie 1998) over lands lost via colonisation. Accordingly, Cowie et al. (2016) found that socio-political consciousness—a dimension of Māori identity—correlated positively with Schwartz’s (1992) value of protecting the environment and preserving nature. Yet, Māori perceptions of land also derive from spiritual associations. Our work investigated the spiritual component of Māori environmental regard by delineating between protecting the environment (i.e., a value with socio-political implications) and desiring unity with nature (i.e., a value with spiritual overtones) amongst a large national sample of Māori (N = 6812). As hypothesized, socio-political consciousness correlated positively with valuing environmental protection, whilst spirituality correlated positively with valuing unity with nature. These results demonstrate that Māori connection with the land is simultaneously rooted in spirituality and socio-political concerns.
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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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Eggleton, Kyle, Lynette Stewart, and Atarangi Kask. "Ngātiwai Whakapakari Tinana: strengthening bodies through a Kaupapa Māori fitness and exercise programme." Journal of Primary Health Care 10, no. 1 (2018): 25. http://dx.doi.org/10.1071/hc17068.

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ABSTRACT INTRODUCTION Activity based weight loss programmes may result in modest reductions in weight. Despite the small successes demonstrated by these interventions, there are few examples that specifically address the disparity of obesity for Māori compared to non-Māori. AIM This research highlights the results of a Kaupapa Māori fitness and exercise programme that aimed to assist mainly Māori adults, to lose weight. The programme was designed to support participants by using Māori cultural values. METHODS A Muay Thai kickboxing exercise programme was developed with community involvement. Kaupapa Māori principles underpinned the programme, such as whanaungatanga and tino rangatiratanga. Ninety-three participants were followed for at least 3 months. Participants’ blood pressure, weight, body mass index, mental wellbeing scores, and waist and hip circumferences were collected at regular intervals. Multiple linear models were used to calculate estimated changes per 100 days of the programme. RESULTS The mean duration of participation was 214 days. The estimated weight loss per participant per 100 days was 5.2 kg. Statistically significant improvements were noted in blood pressure, waist and hip circumference, systolic blood pressure and mental wellbeing. DISCUSSION The improvements in physical and mental wellbeing are thought to have stemmed, in part, from the use of Kaupapa Māori principles. The success of this programme strengthens the argument that programmes aiming to address the precursors of chronic disease need to be designed for Māori by Māori in order to reduce health inequities.
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Simon, Hemopereki. "Settler/Invader Identity and Belonging in Aotearoa New Zealand." Ethnic Studies Review 46, no. 3 (2023): 95–127. http://dx.doi.org/10.1525/esr.2023.46.3.95.

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This Kaupapa Māori writing inquiry explores “Tāngata Tiriti” (People of the Treaty) as a settler/invader identity term in Aotearoa New Zealand. Derived from the failed policy platform of “biculturalism” and “Indigenous inclusion,” Tāngata Tiriti is a byproduct of neoliberalism and settler/invader colonialism that fails to provide for Indigenous inclusion, mana motuhake (Indigenous sovereignty) and tino rangatiratanga (self-determination). This article argues that Tāngata Tiriti should be abandoned due to the 2014 paradigm shift surrounding Te Tiriti o Waitangi (Te Tiriti) and mana motuhake from the Te Paparahi o Te Raki report and the author’s subsequent research on non-signatory hapū and iwi. Pākehā settler/invader perspectives on Tāngata Tiriti are compared with Tāngata Moana and Asian scholarly understandings. The author advocates adopting Tāngata Moana thinking around letting Māori as mana whenua lead “wayfinding” and “meaning-making” to define allyship and promote a “collective future” together based on Māori constitutional values that are generally universal throughout Pacific cultures. Instead of settler/invader identity constructs and the doctrine of the nation as a White possession, movement toward a collective future must begin from a place of sovereign relationality. The pedagogy of teaching Te Tiriti must change, the ill-conceived Tāngata Tiriti identity must be abandoned, and “New Zealand” as a settler/invader colonial enterprise must end. Our future must be post-settler/invader colonial and post-Tiriti and must recognize unceded mana motuhake or sovereignty.
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Kapa-Kingi, Eru. "Kia Tāwharautia Te Mātauranga Māori: Decolonising the Intellectual Property Regime in Aotearoa New Zealand." Victoria University of Wellington Law Review 51, no. 4 (December 17, 2020): 643. http://dx.doi.org/10.26686/vuwlr.v51i4.6701.

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This article explores ways to decolonise aspects of the intellectual property system in Aotearoa New Zealand, primarily in respect of trade marks. It considers the seminal Wai 262 report of the Waitangi Tribunal and builds upon its findings and recommendations, while also offering new ideas of legal reform for protecting mātauranga Māori (Māori knowledge and expertise) from undue exploitation. This article also measures those ideas against the objectives and principles of the Agreement on Trade-Related Aspects of Intellectual Property Rights (TRIPS Agreement), as well as other internationally recognised rights. Essentially, this article maintains that for any mechanism to be effective in recognising and upholding the tino rangatiratanga (unqualified self-determination) of Māori over their own mātauranga, that mechanism must be founded upon the principles of tikanga Māori (Māori laws and customs), which is a notion crystallised within the Treaty of Waitangi/Te Tiriti o Waitangi. It must also find its own meaningful place in the law of New Zealand that surrounds us today. It is only in this way that the extractive and thereby oppressive binds of the western intellectual property regime can be unpicked and put aside and the tapu (high status and associated sanctity) of mātauranga can be upheld. These words are also an honouring of those who spent countless hours on the Wai 262 report. It is hoped this article gives new and much needed life to the issue of protecting mātauranga Māori, which is still as relevant today as it was then. Kei aku rangatira, kei aku tapaeru, kei aku whakaruakākā, tēnei e ngākau whakaiti nei (an acknowledgement of all those who took part in Wai 262).
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O’Sullivan, Dominic, Heather Came, Tim McCreanor, and Jacquie Kidd. "A critical review of the Cabinet Circular on Te Tiriti o Waitangi and the Treaty of Waitangi advice to ministers." Ethnicities 21, no. 6 (December 2021): 1093–112. http://dx.doi.org/10.1177/14687968211047902.

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The New Zealand state developed from a treaty between the British Crown and hapū (sub-tribes) in 1840. The te Reo (Māori language) text and the English version of the agreement are fundamentally different. Breaches of this treaty and tension over how the political relationship between Māori and the Crown should proceed are ongoing. In 2019, the Cabinet Office issued a Circular instructing bureaucratic advisers of the questions they should address when providing advice to ministers on the agreement’s contemporary application. In this article, we use Critical Tiriti Analysis (CTA) – an analytical framework applied to public policies – to suggest additional and alternative questions to inform bureaucratic advice. The article defines CTA in detail and shows how using it in this way could protect Māori rights to tino rangatiratanga (a sovereignty and authority that is not subservient to others) and substantive engagement, as citizens, in the formation of public policy. This article’s central argument is that the Circular reflects an important evolution in government policy thought. However, in showing how the Circular privileges the English version (the Treaty of Waitangi) over the Māori text (Te Tiriti o Waitangi), the article demonstrates how Māori political authority remains subservient to the Crown in ways that Te Tiriti did not intend. We show through the conceptual illustration of the care and protection of Māori children, despite the significant evolution in government thought that it represents, these rights are not fully protected by the Circular. This is significant because it was Te Tiriti, with its protection of extant Māori authority and sovereignty, that was signed by all but 39 of the more than 500 chiefs who agreed to the British Crown establishing government over their own people, but who did not agree to the colonial relationship which may be read into the English version.
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Orange, Donna. "Clinical Hospitality." Ata: Journal of Psychotherapy Aotearoa New Zealand 16, no. 2 (December 17, 2012): 165–78. http://dx.doi.org/10.9791/ajpanz.2012.17.

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Three French philosophers of the late twentieth century devoted themselves to the discourse of hospitality: Emmanuel Lévinas, Jacques Derrida, and Paul Ricœur. Here we mine their insights for understanding of what some are calling an “ethical turn” in contemporary psychoanalysis. In particular, we consider the impossible tensions between needs and limits, responsibilities and resources, in general and in the clinical situation, and the resulting necessity for mourning. From Lévinas we hear the demand of infinite and asymmetric responsibility to the widow, the orphan and the stranger who arrives unexpectedly to interrupt our comfortable life. My response to the other — who speaks the “do not kill me” word — constitutes my subjectivity. Lévinas took up the Talmudic discussion of the story of Abraham, who welcomed the three Arab strangers into his open tent, not knowing they were angels. Lévinas considered the necessity to limit, in practical terms, the unlimited responsibility that the face of the other brings. Clinicians know well the asymmetry of responsibility, the complexities of therapeutic situations, and our own actual limits. From Derrida we have the impossibility, the necessity and the enigma of this very demand. He addressed the incompatibility between the laws of normal hospitality and the absolute law of Lévinasian hospitality, without borders. He leaves the clinician, however, with irresolvable conundrums. From Ricœur we have the challenge toward an ethics of hospitable translation. He pointed to the work of dialogic understanding as a work of memory and of mourning, a work that can never be good enough but for which we can still be grateful. This paper locates these ethical challenges within and around the clinician’s daily work, using these philosophers as reminders of the vocational aspects of a profession too often mired in the pressures to diagnose and prescribe, to evade and to murder, to totalize and to finalize. The clinician’s work of restoring human dignity is the work of hospitality that these three philosophers sought to describe. This is the work of psychotherapy as a human science. Waitara Tokotoru tohunga matapaki Wīwī tōmuri mai o te rautau rua tekau i ngākau nui ki te matapaki i te kaupapa manaaki: Ko Emmanuel Lévinas, ko Jacques Derrida, ko Paul Ricœur. Ka hahua o rātou aroā mō tē mea e kīia nei he “huringa matatika” e ētahi kaitātari hinengaro o te wā. Tōtika te arohanga o te taukumenga i waenga i ngā wawata me ngā here, ngā mahi tōtika me ngā rauemi putuputu tae atu hoki ki ngā wā haumanu; tōna mutunga nei me tangi. Mai i a Lévinas ka rongo tātou i te whakahau kaitiaki mutunga kore me te whāioio tāwēwē ki te pouaru, te pani me te tauhou tae ohorere mai ki te whakapōrearea i ō tātou koiora maheni. Ko te whakautu ki tērā whaiaro ka whakaputa i te kupu “kaua au e patua” taku marautanga.. Ka kapoa ake e Lévinas te matapaki Iharaira o te korero mō Āperehama, nāna nei i pōhiri ngā Arapi tauhou tokotoru ki roto i tana pūroku kāhore nei i mōhio he ānahera rātou. Ka whakaaro a Lévinas i te tika kia herea, mēnā rā ka taea, te tuku noa atu i te tikanga whakaputahia mai e te kanohi o tētahi kē. E mōhio pai ana ngā kaimahi haumanu i te rerekē o ngā mahi kaitiaki, te uaua o ngā whaioranga pūāhua, me ō tātou ake here. Mai i a Derrida ka puta mai te tino taukore, te whakatau me te rerekētanga o tēnei tono. Ka aro ake ia ki te rangiruatanga i waenga i ngā tikanga manaaki me te tikanga manaaki a Lévinasian, tepe kore. Ka whakarērea mai e ia te kaimahi haumanu ki konā pōteretere haere noa iho ai. Mai i tā Ricœur ko te wero kia aro atu ki tētahi whakamāoritanga matatika manaaki. I tohu ia ki te mahi matapaki whakamātau he mahi whakamau whakaaro, whakamau tangi, ā, he mahi e kore nei e tae ki te taumata engari ma te aha ka noho whakamoemiti tonu tātou. Kei tēnei e noho ana ēnei wero matapaki huri noa i roto i waho o te mahi o ia rā a te kaihaumanu hei huringa atu ki ēnei tohunga whaikōrero hei whakamaumahara i te taha mahi mō tētahi rōpū kaimahi ōkawa e pokea rawahia ana e te mahi ki te whakatau mate ka whakatau rongoa ki te karo ki te kōhuru, ki te tapeke ki te whakaoti. Ko te mahi a te kaimahi haumanu ki te whakahoki rangatiratanga mai te mahi manaaki e whakaahuahia nei e ēnei tohunga tokoru. Koinei te mahi o te mahi hinengaro i te ao pūtaiao tangata.
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Te One, Annie, and Carrie Clifford. "Tino Rangatiratanga and Well-being: Māori Self Determination in the Face of Covid-19." Frontiers in Sociology 6 (February 3, 2021). http://dx.doi.org/10.3389/fsoc.2021.613340.

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The New Zealand government has been globally praised for its response to Covid-19. Despite the global accolades, little attention has been given to the swift and innovative Māori response to Covid-19. This paper will detail some of this rapid Māori response to Covid-19 in Aotearoa New Zealand and argue the response can be understood as key examples of Māori exercising tino rangatiratanga (self-determination), independent of the government’s measures and policies. We suggest that this exploration of tino rangatiratanga during Covid-19 demonstrates central aspects of Māori well-being that move beyond a government focus on statistics as the key measure of well-being and how tikanga Māori (Māori values) are being used to develop successful responses to the global pandemic.
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Engels-Schwarzpaul, A. Chr (Tina), and Albert L. Refiti. "Autonomía, the vā, tino rangatiratanga and the design of space." Strategic Design Research Journal 11, no. 2 (September 6, 2018). http://dx.doi.org/10.4013/sdrj.2018.112.15.

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Simon, Hemopereki. "The Critical Juncture in Aotearoa New Zealand and The Collective Future: Policy Issues in Settler/Invader Colonial Zombiism Found in “Biculturalism”." International Journal of Critical Indigenous Studies, January 4, 2023, 119–42. http://dx.doi.org/10.5204/ijcis.2329.

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This theoretical Kaupapa Māori writing inquiry study seeks to explore the settler colonial nature of Aotearoa New Zealand. The research finds that biculturalism, as a neo-liberal and settler-colonial construct does not provide for either tino rangatiratanga or mana motuhake. Indeed, biculturalism fails to provide for indigenous inclusion and actively suppresses the recognition of mana motuhake. Biculturalism is found to fit Beck’s definition of Zombie Concepts. These are social concepts that are dead and yet kept alive in their use by scholars and society to describe the growing fiction of traditional social institutions and in being kept alive maintain, in this case, settler colonial and colonial power structures. The main argument is that Biculturalism is neoliberal and settler colonial public discourse, that needs to be unpacked and then discarded because it does not provide for tino rangatiranga or mana motuhake.
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Matunga, Helen, Hirini Matunga, and Stephen Urlich. "FROM EXPLOITATIVE TO REGENERATIVE TOURISM: Tino rangatiratanga and tourism in Aotearoa New Zealand." MAI Journal: A New Zealand Journal of Indigenous Scholarship 9, no. 3 (December 2020). http://dx.doi.org/10.20507/maijournal.2020.9.3.10.

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Brewer, Karen Marie, Te Whaawhai Taki, Grace Heays, and Suzanne C. Purdy. "Tino rangatiratanga – a rural Māori community’s response to stroke: ‘I’m an invalid but I’m not invalid’." Journal of the Royal Society of New Zealand, October 17, 2022, 1–14. http://dx.doi.org/10.1080/03036758.2022.2132964.

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Morris, Ewan. "Banner Headlines: The Maori Flag Debate in Comparative Perspective." Journal of New Zealand Studies, no. 9 (May 1, 2010). http://dx.doi.org/10.26686/jnzs.v0i9.120.

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Consider these statements. On the one hand: '[H]e did not agree with flying the tino rangatiratanga flag because it argued the case of Maori sovereignty, when the Treaty was all about being equal citizens'. 'Maori enjoyed equal citizenship and did not need special treatment, either by having special Maori seats or by having a separate Maori flag fly above public venues.' 'Kiwis should come under a single flag in public places - the current ensign of New Zealand.' On the other hand: 'I can see no particular reason why we wouldn't fly a flag off the Auckland Harbour Bridge and indeed off other prominent government buildings, namely Parliament . . . We are flying a Maori flag, as just another small symbolic step forward in the partnership that was the treaty . . . New Zealanders have a sense of pride that we are doing well in race relations, that is just another step in the partnership'.
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Fitzmaurice, Luke. "Whānau, Tikanga and Tino Rangatiratanga: What is at stake in the debate over the Ministry for Children?" MAI Journal: A New Zealand Journal of Indigenous Scholarship 9, no. 2 (July 29, 2020). http://dx.doi.org/10.20507/maijournal.2019.9.2.7.

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Fitzmaurice, Luke. "Whānau, Tikanga and Tino Rangatiratanga: What is at stake in the debate over the Ministry for Children?" MAI Journal: A New Zealand Journal of Indigenous Scholarship 9, no. 2 (2020). http://dx.doi.org/10.20507/maijournal.2020.9.2.7.

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Ramsden, Irihapeti, and Paul Spoonley. "The Cultural Safety Debate in Nursing Education in Aotearoa." New Zealand Annual Review of Education, no. 3 (December 5, 1993). http://dx.doi.org/10.26686/nzaroe.v0i3.1075.

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The recent debate about cultural safety highlights the distance between those who seek to retain the practices and values of a colonial past, and those who want to proceed to a post-colonial future. In the present case, the latter group have attempted to alter the education of some health professionals, nurses, by offering a critical understanding of colonial structures and their effects, and by providing an alternative that centres on ethnic sensitivity. In most respects, it has been a modest innovation in nursing education in terms of meeting the goal of tino rangatiratanga in health delivery services for iwi. But the opposition that began in 1992 in Metro Magazine and which reached something of a crescendo from mid-1993 illustrates the reluctance of important sectors of the community to even consider such modest changes an improvement. Indeed, the reverse is the case. Cultural safety has become defined as a politically inspired campaign of subversion which represents the agenda of extremism....
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Morrison-Young, Ia, and Julia de Bres. "Decolonial Māori memes in Aotearoa." AlterNative: An International Journal of Indigenous Peoples, February 27, 2023, 117718012311581. http://dx.doi.org/10.1177/11771801231158151.

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This article examines the contemporary phenomenon of decolonial Māori memes, created by young urban Māori to advance the project of decolonizing Aotearoa (New Zealand). We weave Kaupapa Māori (philosophy and practice of Māori people) theory with Foucauldian visual analysis and critical multimodality to analyze 154 memes posted on three Instagram accounts from 2019 to 2021. We demonstrate how the Māori meme creators use discursive strategies to advance decolonization locally, drawing on Māori concepts and practices, including kotahitanga (solidarity), whanaungatanga (relationship-building), whakapapa (ancestry), tino rangatiratanga (self-determination), and use of te reo Māori (the Māori language). We distinguish two functional categories: boundary-marking memes that reference racist Pākehā (New Zealander with European ancestry) behaviors that perpetuate colonization, and solidarity-building memes that reference Māori acts of decolonization. We argue that the humor of the memes provides a potential decolonization roadmap for New Zealanders via its critique of Pākehā actions and cultivation of kotahitanga among Māori.
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King-Hudson, Te-Rina, Annabel Ahuriri-Driscoll, and Renwick Dobson. "Consulting with Māori during development of a point-of-care device; translational and experiential findings." New Zealand Science Review, February 15, 2023. http://dx.doi.org/10.26686/nzsr.vi.8128.

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Aim: To consult with Māori on the design and development of a direct-to-consumer point-of-care (POC) device and gather views on point-of-care testing and biotechnology. Method: One-on-one interviews and small group hui with self-identified Māori university staff and students (n = 6) conducted by an early-career Māori scientist. Results: Key themes were the importance of achieving improved health outcomes for Māori through addressing known socioeconomic, geographic, and cultural factors that perpetuate health disparities. Other findings were the value of recognising the diversity in modern Māori identities, perspectives, and communities, as well as views on using synthetic biomolecules in medical devices and perceptions of biotechnology, and the potential for cultural over-engagement or misplaced focus in consultation. Conclusion: In this article, we describe our approach and experience of consultation led by a Māori lab-based scientist, and report unique perspectives of biotechnology from non-expert Māori academics for the first time. Direct-to-consumer POC testing may promote kaupapa Māori values such as tino rangatiratanga, whakawhanaungatanga and tikanga, which may help Māori overcome barriers to health care and testing, a key step in achieving improved health outcomes.
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Charters, Claire. "A Deeper Understanding of the Constitutional Status of Māori and Their Rights Required: A Reply to Christian Riffel." European Journal of International Law, June 28, 2024. http://dx.doi.org/10.1093/ejil/chae028.

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Abstract In his recent article, Christian Riffel makes the important argument that New Zealand’s free trade agreements (FTAs) with the European Union and the United Kingdom constitute a form of constitutional law-making. However, in my view, Riffel misconstrues Māori rights under domestic and international law and associated context and law. He does not take sufficiently seriously the unique right of Indigenous peoples to self-determination and, in relation to Māori specifically, to tino rangatiratanga under New Zealand’s founding constitutional document, te Tiriti o Waitangi. This means that Indigenous peoples have rights to exercise public and governance power alongside a state. In this way, Indigenous peoples’ rights are fundamentally and qualitatively different from other minorities or groups in New Zealand and must not be conflated. There are several consequences that result from Riffel’s omission. For example, Riffel’s argument that Indigenous peoples’ rights under the FTAs challenge democracy does not adequately address Indigenous peoples’ rights to govern or the state’s legally questionable claim to sovereignty. I have some other less fundamental gripes. For example, Riffel’s comments on whether Māori in this field have considered the importance of the ‘Māori provisions’ is somewhat condescending.
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Lindsay Latimer, Cinnamon, Jade Le Grice, Logan Hamley, Lara Greaves, Ashlea Gillon, Shiloh Groot, Madhavi Manchi, Larissa Renfrew, and Terryann C. Clark. "‘Why would you give your children to something you don’t trust?’: Rangatahi health and social services and the pursuit of tino rangatiratanga." Kōtuitui: New Zealand Journal of Social Sciences Online, November 11, 2021, 1–15. http://dx.doi.org/10.1080/1177083x.2021.1993938.

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Keelan, Karen, Suzanne Pitama, Tim Wilkinson, and Cameron Lacey. "‘It’s about having that knowledge, tino rangatiratanga!’ Understanding structural barriers to accessing aged residential care services among older Māori in New Zealand." Kōtuitui: New Zealand Journal of Social Sciences Online, November 27, 2023, 1–19. http://dx.doi.org/10.1080/1177083x.2023.2284132.

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Elers, Christine, and Mohan Dutta. "Academic-community solidarities in land occupation as an Indigenous claim to health: culturally centered solidarity through voice infrastructures." Frontiers in Communication 8 (May 25, 2023). http://dx.doi.org/10.3389/fcomm.2023.1009837.

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In this work, we explore the role of land in Indigenous theorizing about health, embodied in a land occupation that resisted a climate-adaptive development project imposed on the community from the top down by the local government. The proposed development project of building a stop bank on the Oroua River sought to alienate Māori from the remnants of the land. Embedded in and emerging from a culture-centered academic-community-activist partnership, an advisory group of Māori community members om the “margins of the margins” came together to participate in the occupation of the land to claim it as the basis for securing their health. This study describes the occupation and the role of our academic-activist intervention in it, theorizing land occupation as the root of decolonizing health emerging from Indigenous struggles for sovereignty (Tino rangatiratanga). The community advisory group members brought together in a culture-centered intervention, collaborated in partnership with the academic team, generated video narratives that resisted and dismantled the communicative inversions produced by the settler colonial state to perpetuate its extractive interests and produced communicative resources that supported the land occupation led by the broader Whānau. This study concludes by arguing that the culture-centered approach offers a meta-theory for decolonizing health communication by building voice infrastructures that support Indigenous land struggles.
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Cliffe-Tautari, Tania. "Encountering the Face of Tū-mata-uenga: The Educational Experiences of Rangatahi Māori Apprehended for Offending." New Zealand Journal of Educational Studies, March 9, 2024. http://dx.doi.org/10.1007/s40841-024-00309-7.

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AbstractMarginalised and ousted from the New Zealand education system, 70% of youths apprehended for offending and appearing in a New Zealand Youth Court or Rangatahi Court experiencing complex needs are not engaged in education, employment, or training (Oranga Tamariki, Oranga Tamariki. (2020). Quarterly report—September 2020). This article reports findings from a broader PhD study investigating the educational experiences of 10 rangatahi Māori (Māori youth) aged 15–17 years apprehended for serious youth offending and excluded from mainstream education. Drawing on mātauranga Māori (Māori knowledge) and kaupapa Māori, notions of indigenous resilience are used to unpack the rangatahi Māori participants’ responses to negative educational experiences in the mainstream English medium secondary school education system. This article posits that resilience was evident when the rangatahi Māori exercised tino rangatiratanga (sovereignty) through boldness (a characteristic of Tū-mata-uenga the guardian of war), resistance and liminality to reject educational spaces where they perceived they were underserved, discriminated against, and marginalised. Changing the negative Māori student exclusion and disengagement statistics in mainstream education is critical. To address the exclusion statistics, classroom practitioners could be more responsive to rangatahi Māori experiencing complex needs by recognising their experiences and understanding their responses to those experiences. Understanding how resilience as resistance, liminality, and boldness is understood within te ao Māori (the Māori world) perspectives will enable a more culturally responsive approach to working with these rangatahi Māori in mainstream education.
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Jefferson, David J. "Reconciling guardianship with ownership: Protecting taonga plants, Māori knowledge, and plant variety rights in Aotearoa New Zealand." Journal of World Intellectual Property, November 9, 2023. http://dx.doi.org/10.1111/jwip.12292.

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AbstractThe Plant Variety Rights Act of Aotearoa New Zealand (PVR Act), recently reformed in 2022, adopts new protections for Indigenous relations with native and culturally significant plants, and for traditional knowledge. The Act specifically aims to protect kaitiaki (guardian or caretaker) relationships that Māori have with taonga (treasured, culturally significant) plant species and mātauranga Māori (Indigenous knowledge) in the PVR system. By taking these reforms into account and examining how they may operate in practice, this article considers whether the PVR Act fulfils the constitutional obligations the government owes to Māori under the Treaty of Waitangi | Te Tiriti o Waitangi framework. In addition to conducting a doctrinal assessment of the revised statute, the article undertakes an intellectual property landscape analysis, revealing how PVR systems, both domestically and overseas, have been used by non‐Māori entities to assert ownership claims to varieties of taonga plants in the past. The article further draws upon a third research methodology, presenting initial results from qualitative interviews conducted with Māori and non‐Māori experts in intellectual property, taonga plants, and mātauranga Māori. Synthesising the results of these three forms of investigation, the article argues that while some of the changes made in the PVR Act support the exercise of partial Māori authority in relation to taonga, it remains to be seen whether the Treaty promise of tino rangatiratanga (chieftainship, sovereignty, or self‐determination) can be fully achieved in the PVR system.
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Houia-Ashwell, Nadine. "The assertion of Tino Rangatiratanga in tertiary education and by Iwi: The Tū Kahika foundation year health sciences scholarship at the University of Otago and the Te Rarawa Response to COVID-19." New Zealand Medical Student Journal, no. 32 (April 1, 2021). http://dx.doi.org/10.57129/bvla8835.

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Wiapo, Coral, Lisa Sami, Ebony Komene, Sandra Wilkinson, Josephine Davis, Beth Cooper, and Sue Adams. "From Kaimahi to Enrolled Nurse: A Successful Workforce Initiative to Increase Māori Nurses in Primary Health Care." Nursing Praxis in Aotearoa New Zealand, May 2, 2023. http://dx.doi.org/10.36951/001c.74476.

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A culturally competent health workforce is critical to achieving equitable health outcomes for Māori people in Aotearoa New Zealand. Fundamental to this goal is the urgent need to not only increase numbers of Māori nurses but to enable them to deliver innovative models of care that are responsive to the unmet need of whānau (family) and hapori (community). This article describes a national initiative to increase the capacity and capability of the Indigenous workforce by supporting kaimahi (unregulated health workers) to become enrolled nurses delivering holistic care within their own communities. A process of co-design was actively led by, with, and for Māori, and included health providers, kaimahi, nurse leaders and programme coordinators. By using Kaupapa Māori principles, historically negative experiences and discourse for Māori nursing were shifted into a strengths-based framework, focusing on self-determination and validating mātauranga Māori (Māori knowledge). The key components of the Earn As You Learn model are outlined and align with the narrative of haerenga (journey) in implementing this workforce strategy. This article provides timely knowledge of a promising approach to grow the local Māori nursing workforce by investing in kaimahi to work as enrolled nurses in the communities in which they live, work and play. Te reo Māori translation Mai i te kaimahi ki te tapuhi ā-rārangi: He kōkiri kāhui kaimahi whai painga hei whakapiki i te tokomaha o ngā tapuhi Māori i ngā taurimatanga hauora taketake Ngā Ariā Matua He mea tino nui tētāhi kāhui kaimahi matatau ā-ahurea hei whakatutuki i ētahi putanga hauora ōrite mō ngā tāngata Māori o Aotearoa. Tētahi āhua taketake o tēnei whāinga, kia kaua e aro anake ki te whakapikinga i te tokomaha o ngā tapuhi Māori engari kia whakamanaia rātou ki te hora tauira taurimatanga auaha, e urupare nei ki ngā hiahia, kāore anō kia tutuki, o ngā whānau me te hapori. Ka whakamārama tēnei tuhinga i tētahi kōkiri ā-motu hei whakarahi i te raukaha me ngā pūmanawa o tētahi kāhui kaimahi iwi taketake, mā te tautoko i ngā kaimahi (ngā kaimahi hauora kāore anō kia herea e te ture) kia urutomo hei tapuhi ā-rārangi e hora nei i ngā taurimatanga arowhānui i roto i uru ki roto ko ngā kaiwhakarato hauora, ngā kaimahi, ngā kaihautū tapuhi me ngā whakaruruku hōtaka. Nā tēnei aronga whakamahi mātāpono Kaupapa Māori i kawe kē ngā wheako kino o mua, me ngā kōrero e pā ana ki ngā mahi tapuhi Māori ki tētahi anga i takea mai i ngā kahanga, e arotahi nei ki te rangatiratanga, i whakamana hoki i te mātauranga Māori. E tākina ana ētahi o ngā wae taketake o te tauira Earn As You Learn, ā, e rite ana ki tēnei mea te haerenga o te tangata ki tētahi wāhi hou, i roto i ngā mahi whakatinana i tēnei rautaki rāngai kaimahi. Kei tēnei tuhinga ētahi mōhiotanga tino hāngai ki ngā ara whai pitomata mō te whakawhanake i te kāhui kaimahi tapuhi ā-takiwā Māori mā te anga nui ki ngā kaimahi, me te tuku i a rātou kia mahi he tapuhi ā-rārangi i roto i ngā hapori e noho nei, e mahi nei, e tākaro nei rātou. Ngā kupu matua: hoahoa-tahi, tapuhi ā-rārangi, kaupapa Māori, akoranga tapuhi; taurimatanga hauora taketake; whakapakari kāhui kaimahi
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