The aim of this research was to critically examine the perceptions and understandings of culturally responsive practices carried out by secondary school middle leaders in low decile, multi-ethnic school settings in New Zealand. A personal moral obligation to be a culturally responsive leader, as well as the professional requirements identified in government and educational publications influenced the rationale for this investigation. Furthermore, although there is adequate research on culturally responsive leadership for principals, there is a dearth of literature on culturally responsive middle leadership. A qualitative methodology was utilised for this study. Semi-structured interviews were conducted with seven middle leader's from six different secondary schools in the Auckland region, who work in a school context similar to my own. Findings were analysed using inductive analysis through manual open coding, and are presented by theme in relation to research questions. Middle leaders' understandings, experiences and challenges that they encountered in their schools were diverse and multi-faceted. The data revealed that culturally responsive leadership is influenced by personal, interpersonal and school factors. Possessing personal traits that allowed middle leaders to be innately culturally responsive, and which allowed them to effectively communicate and form learning and working relationships, were considered to be the most influential factors in effective culturally responsive middle leadership. The redesigned socio-ecological model presented in this thesis acknowledges the importance of both culturally responsive practices and culturally responsive leadership by middle leaders. A number of recommendations arose from this research. Culturally responsive leadership and practices involve a committed approach from principals, senior management, middle leaders and teachers to engage students and families in the community. Individual teachers need to critically reflect on their personal values and beliefs and how these might influence their teaching practices. The research also highlighted the importance of emphasising both bi-culturalism and multi-culturalism if schools are to meet their obligations to Te Tiriti o Waitangi.

This study explores the nature of the Fedarb sheet of the Treaty of Waitangi. The author argues that it
conflicts with the conventional argument for the necessity of Treaty principles. She argues that the Treaty
principles are a device of settler/invader colonialism. The study is a type of Kaupapa Māori writing
inquiry. In the case of the Fedarb sheet, if there was no English treaty sheet provided, then most
traditional Treaty scholarship arguments become invalid. Rather than interpret Te Tiriti in light of the
English Treaty, we must recognize that all the Fedarb signatories provided to the government was the
ability to regulate land-use. Mataatua waka should not have been made a part of the settler colonial
construction that was the results of settlers’ inaccurate interpretations of the document. All this highlights
the need to view the various sheets of The Treaty of Waitangi and/or Te Tiriti o Waitangi as not a single
monolithic and homogenous document, but differentiated international treaties between sovereign hapū
and the Crown of England. Each sheet

Late in 2019 a small group of Pākehā staff at Unitec School of Architecture organised an initiative to review the course structure after relocating to a different building on campus. Gifted a name, Tau-utuutu, by Kaihautū Kimoro Taiepa, they facilitated a series of staff engagement workshops, and from this extensive staff feedback developed a draft Living Vision document that identified the interconnected issues of the climate emergency and colonisation. However, it became evident that the process to that point had lacked genuine partnership with tangata whenua. Subsequent, kōrero with Ngā Ia Vai, the Māori and Pacific caucus within the school, resulted in a collaborative presentation to the Unitec Research Symposium in December 2021. This paper records the process of getting to this presentation phase and suggests that a deeper understanding of the responses might be gained through the twin languages of drawing and kōrero. The paper acknowledges the significance of Te Noho Kotahitanga, an existing partnership document at Unitec, and calls for action to implement the ideals and values of te Tiriti o Waitangi in order to decarbonise and decolonise the Unitec Architecture programme.

Taonga pūoro, often referred to as the traditional musical instruments of the Māori, hold a deeper significance beyond their musicality. Before colonisation, taonga pūoro were integral to Māori wellbeing and health practices. However, during the period of the Tohunga Suppression Act from 1907 to 1962, taonga pūoro were banned and forced underground. The 1980s saw a revival of taonga pūoro, marking the beginning of a renaissance phase. This resurgence has increased their use by clinicians without whakapapa Māori or those with limited experience in their use. This research aims to explore these factors in greater depth, recognising the dangers associated with the professionalisation of taonga pūoro in the context of hauora. A kaupapa Māori approach was used to examine the uses, philosophies, histories, and practitioners of taonga pūoro within hauora to create a framework of models for Māori hauora practitioners and relevant groups. This qualitative design utilised mātauranga Māori as epistemology and whakapapa as ontology, acknowledging the interconnected nature of te ao Māori and the discipline. The first study, ‘Ngā Pou o Pūoro,’ involved interviews with important figures within taonga pūoro ki hauora. Key themes from this study were te taiao (the environment), pūoro as a means of communication, the role of wāhine as kaitiaki pūoro, and the significance of tīpuna and whakapapa. The findings from this study were translated into the ‘He Hauora! He Hauoro!’ framework for taonga pūoro ki hauora. This framework consists of five models, each focusing on different knowledge areas within taonga pūoro ki hauora, such as practitioner safety, mana wāhine, environment, and experimentation. The framework was then applied in the second study, ‘Taonga Pūoro ki Waihao,’ within a marae-based community context during a wānanga series for whānau. Themes of mana wāhine and wāhine as kaitiaki of taonga pūoro were found to be crucial, along with the relationship with the environment and Indigenous joy. Implications of this research include the use of the ‘He Hauora! He Hauoro!’ framework by Māori and Māori health organisations, including the inclusion of taonga pūoro ki hauora practitioners within hospitals and other public health services as part of the integration of rongoā Māori into healthcare. Recommendations include further research to explore how taonga pūoro can support those with specific health conditions and better enhance overall hauora needs. The research also advocates for increased measures to safeguard taonga pūoro practices for Māori. It is suggested that a form of school or kura be developed to assist with disseminating this knowledge for all Māori, focusing on wāhine, and assisting practitioner development.

The idea of value chains within textile production, informs and directs much textile design research. This discourse has developed to respond to a growing desire to modify the textile value chain towards a more circular model (Alves, 2022). Although necessary to advance circularity, focusing entirely on value chains, precludes any vision of developing what we term a benefit chain. Focusing on a benefit chain, rather than a value chain could lead to new research frameworks in textiles research that move us towards addressing systemic injustices caused by capitalism, imperialism, and colonization, to which dominant modes of design continue to contribute (Mareis and Paim 2021, Fletcher and Tham 2019). This paper proposes that focusing on who benefits from textile design research, particularly research that is highly collaborative and transdisciplinary, will lead to fairer and more equitable outcomes contributing to decolonisation and (re)indigenisation. Furthermore, mapping the benefits of research forces researchers to acknowledge their position in collaborative situations and to address the imbalances resulting from working with communities outside of research institutions. In this paper transdisciplinary projects involving collaboration with researchers inside and outside of research institutions will be examined in the context of textile design research in Aotearoa. We argue that for communities-particularly indigenous communities-to benefit from collaborative and transdisciplinary textile design research, their specific values need to be considered from the outset of a project. Within an Aotearoa context, indigenous knowledge systems provide the values that form a lens that needs to be sharpened for each specific context. This avoids homogenising communities of people (or cultural groupings). As such the approach needs to be place based if it is to benefit the kinship group, region, village, town, that the community is rooted in.

Check for updates Māori perspectives on gene technologies are evolving, and traditional cultural constructs continue to inform a wide diversity of views. Here we summarise a series of research activities aimed at identifying evolving Māori perspectives on gene editing and how these inform engagement at the co-innovation interface. Research on gene-editing technologies is advancing rapidly in biomedical and agricultural laboratories around the world, especially as the advent of the CRISPr-Cas9 has been described as "a Midas touch for researchers editing genomes" 1. So ubiquitous is this research that Communications Biology alone has published over 350 articles (and growing) on the applications of this technology since 2018 (see, e.g., Li et al.; 2 Gopalakrishna et al.; 3 Schubert 4). Yet, public perceptions of gene editing are still largely polarised because of adversarial messaging by proponents, who talk up the revolutionary potential of better treatment of human diseases and the production of better crops, and opponents, who focus on the risks of these new technologies 5. Although public engagement on gene editing is on the rise 6,7 , significant demographic groups that have not been adequately factored into such exercises are Indigenous people in different parts of the world. As "key stakeholders," Indigenous people need to be consulted actively to confront and subvert "power imbalances that marginalize Indigenous ways of knowing" (p. S74) 8. We address this gap by empirically identifying the perspectives of Indigenous Māori communities of Aotearoa New Zealand (AoNZ) on gene editing. Māori perspectives on gene technologies in the contemporary environment are evolving, and traditional cultural constructs continue to inform a wide diversity of views 9-11. The historic mistrust associated with genetic modification (GM) 12 has softened in recent decades to accommodate more case-dependent engagement. Incorporation of Māori values in national regulation is perceived as key to a more balanced integration of biotechnologies in both cultural and socioeconomic contexts 13 , and a growing body of literature addresses the need for more agile, participatory regulation in the biotech era 14-16. There is also an increasing recognition of the transferability of Māori-focused approaches to biotechnologies to other Indigenous communities and society in general 17. Acknowledging that "communication on new technologies requires attention not merely to science and economics, but also to culture" (p.7) 18 , this paper responds to the 'what next' for the culturally appropriate integration of genomics and gene editing in AoNZ. More specifically, it summarises the findings of a multi-level research project carried out at a Co-Innovation interface, describing engagement with Māori worldviews, at the

Despite a century and a half of urban development, Christchurch contains a wide variety of plant and animal life. This is partly a reflection of its location, encompassing the Port Hills, coast, waterways and wetlands, and dry woodlands and grasslands. To meet the challenge to protect, restore and celebrate the city's biodiversity, the City Council has set out on the process of determining the priorities for Christchurch. This includes looking at how to implement the New Zealand Biodiversity Strategy at a local level through community education and involvement, developing a sense of place, and identifying gaps in our knowledge and management skills and finding ways to address them. Workshops have been held with local communities and with key stakeholders and from these a series of goals and objectives have been developed. The draft strategy includes a list of actions for implementing these. It also provides a brief overview of the components that make up the city's biodiversity, including estimates of between 2500 and 4500 endemic insect species and more than 350 native plant species. The strategy provides a graphical outline of the main initiatives proposed for each of the four main ecosystems within the city boundaries, i.e., revegetation of Port Hill gullies, revegetation projects along the coast, waterway restoration on the wet plains, sustainable management of the dry woodlands and grasslands. The strategy aims to provide an overview of the work that is needed and practical ways in which the whole community can work together to sustain the full range of species and habitats that are special to Christchurch.

The Amokura Family Violence Prevention Strategy (Amokura) is an integrated community-based, initiative to address family violence in Northland (Tai Tokerau) New Zealand. The initiative is led by the Tai Tokerau Iwi Chief Executives Consortium (Consortium) which is made up of the Chief Executives of seven iwi (tribal) authorities. The initiative consists of four project areas that provide a whole of population approach to addressing family violence prevention and early intervention: research, education and promotion, professional development and training, and advocacy. At the end of year 1 (2005) a formative evaluation was conducted and this led into the development of a research plan for years 2 & 3, and a summative evaluation plan for year 3. The evaluation and research work are both driven by theory and community aspirations, and have been developed collaboratively (involving the Consortium and their management team, the community, and the evaluator). This paper examines what has been learned from the intersections of theory and practice, as communities strive for the goal of zero tolerance of violence. A special focus will be on the evaluation of complex community initiatives.

Unlike in North America, where several “race-shifters”, “Pretendians”, or “self-indigenizers” have been exposed over the last decade, Indigenous identity appropriation has not been publicly exposed or even widely discussed in Aotearoa New Zealand. This study is the first to identify and to describe the methods and motivations of four Pākehā (White) self-indigenizers who are currently working, or were trained, in Aotearoa New Zealand, outlining also the harms they have caused. In addition, this study examines another type of Indigenous identity appropriation taking place in Aotearoa New Zealand, involving a small group of central North Island Māori, whose primary spokesperson is Monica Matāmua. The group claim to be descended from white-skinned Hotu, who they purport had migrated to Aotearoa New Zealand in the 200s B.C., making them the alleged true Indigenous people instead of Māori. Each type of Indigenous identity appropriation provides a range of benefits to those who thereby claim Indigenous status, and this is in part due to the valorization of certain aspects of Indigeneity that occurred from ca. the 1960s to the 1980s. Indigenous identity appropriation has further been encouraged by the backlash against so-called “Māori privilege” that has gathered momentum since ca. the 1980s.

This study investigates the views, values, and aspirations of Tapuika iwi (tribe) as a case study to understand if the Western concept of self-determination is compatible with the Māori worldview and how it may be indigenised for Tapuika. Fusing Kaupapa Māori (Māori approach) with Western social science methodologies (phenomenology and grounded theory), this paper investigates the collective right to Indigenous self-determination and its cultural, political and economic forms alongside Māori customary law, including the political aspirations of Tapuika participants collected between 2022 and 2024 in a series of interviews and focus group discussions. The study finds that the Indigenous right to selfdetermination is compatible with rangatiratanga (Māori self-determination) and tino rangatiratanga (Māori sovereignty) but requires decolonisation so that shared sovereignty is balanced with the State. Indigenous self-determination and rangatiratanga are both vital for Tapuika, but institutionalised racism in the treatment of Indigenous peoples in international and domestic law and the barriers posed by mono-legalistic hierarchies of rights are significant issues that call for political and sociocultural change. The paper concludes that constitutional transformation and reparatory justice are required for Tapuika to fully and effectively enjoy Indigenous self-determination and rangatiratanga.

Individual rationality continues to underpin political policy making and economics, despite the sustained critique from many realms of philosophy, psychology, and physics. In this chapter I look at three of these realms; quantum physics, feminist embodiment, and Maori philosophy to rethink classical individualism and how it can be replaced with a more integrated, environmental symbiosis. Quantum physics offers us entanglement, and the observer effect, which demonstrates that at the most basic levels, the world is better understood as waves of interference, rather than discrete ‘objects’. The feminist critique of Cartesian individualism dissolves the harsh separation between subject and object, culture and nature. Maori concepts of whenua and whakapapa are an ancient taxonomy that integrates the genealogy of the human with the genealogy of the earth. These three modes of understanding explicate how integrated we each are, how communal speech, history, and environment together provokes a new orientation for policy and economics, which positions the environment at its heart, instead of ignoring it as an ‘externality.’ The significance of these ideas can shift the horizon of thought, and extend the philosophy of politics and policy to an eco-social paradigm.

This speculative investigation takes the form of an alphabetized lexicon, the appendix to a missing, sealed or redacted archive. It reads between the lines of adoption-related discourses in search of conceptual and revelatory potentialities. It wonders: how might the perspective of adoptees be extraordinary? What embodied insights might adoptees articulate based on their peculiar proximity to the unknowable, the uncanny excess of their spectral and present families? How might this illuminate the nature of life itself?

This article delves into the underexplored realm of early 19th-century interactions between Ma ori and Russians. It focuses on Captain Vasily Golovnin's encounter with Te Pahi's son Matara (Nga puhi) in 1808 at the Cape of Good Hope and the meeting between "Suvorov" officers and Ma ori chiefs Korokoro, Ruatara, Hongi Hika and other Ma ori in Parramatta in 1814. By analysing Russian sailors' logs and memoirs, the article explores the Russians' perception of Ma ori, their communication strategies and Te Reo Ma ori. Importantly, it offers English translations of Russian primary accounts that have never been translated in full before, providing significant contributions to heritage preservation for hapu and iwi.

Māori women play a vital role in enabling our children and grandchildren to live secure, positive cultural identities 'as Māori'. In utero we surround our children in a protective kahu (meaning cloak and also amniotic sac) and after they enter the world we continue to 'cloak' them in tangible and abstract ways with our values, beliefs and aspirations. Of the multiple aspirations that Māori women hold for ourselves and our whānau to be healthy, happy and 'whole', this research concerns itself with Māori women's aspirations to 'live as Māori' -understood as living a full and holistically well life, connected to people and places, and able to participate confidently in both te ao Māori and the global world. A qualitative project grounded in Kaupapa Māori and Mana Wāhine theory, this study explores the stories of eight Māori women -including myself as researcher. As I taught the women to weave traditionally-made Māori cloaks, they told stories of reclaiming, restoring and revisioning 'living as Māori' for themselves and their whānau. A 'new' Kaupapa Māori methodology emerged from the 'old' practice of whatu as a theorised decolonising methodology for this project -a research approach I name Whatuora. The methods and methodology developed here offer a way to think about the transforming changes Māori women create through our deliberate and conscious actions to live 'as Māori'. Collectively our stories give voice to Māori women's work to reclaim and revision Māori ways of being, while Whatuora methodology forwards a unique approach to research that intertwines Mana Wāhine theory, Māori creative practice and Māori and Indigenous methodologies into an interwoven set of ideas and theory. v He Mihi Ko Tinana te waka Ko Tumoana te tangata Ko Whangatauātia te maunga Ko Roma te marae Ko Te Rarawa te iwi Whatuora e! Na ngā ringa maha tēnei kākahu i whatu Whatu kākahu are often admired from afar for their feathers, fine taniko work or intricate patterns. When a weaver admires a whatu kākahu, her first instinct is to turn it over and inspect the stitches from the back, examine the materials used and admire the workwomanship. She recognises that much of the work that has gone into creating the tangible garment is unseen and requires the skill and patience of many hands -in both direct and indirect ways -to complete the garment. Completing a doctorate is no different. While I am responsible for the final 'product', the hands of inummerable whānau, friends and allies have supported me in both seen and unseen ways along this journey. To all of you, thank you for your advice and stories, words of wisdom and encouragement, constructive feedback and most importantly aroha and belief in me that I could see this through. You have each added your rich and vibrant feathers to the kākahu that I wear. To the Mana Wāhine who participated in this research: Kim, Luana, Esther, Arndrea, Jo-Ann and especially my soul sister -both in and outside of the doctorate -Tia, thank you for giving so freely of your time to share your stories as we wove and ate, laughed and cried, talked and debated. Thank you also to each of your whānau who supported you to attend our whatu wānanga. Your support and stories are deeply embedded within the fibres of this thesis. E kore e mutu taku mihi aroha ki a koutou. vi Juggling work, study and whānau commitments has been made easier by the support I have received from various educational scholarships. I am grateful to The Ministry of Education, The University of Auckland, Te Runanga ā iwi o Ngā Puhi, Te Runanga o Te Rarawa and the Taitokerau Māori Trust Board for their investment in Māori educational research through the financial support they provided. The doctoral journey, for some, can be a lonely and isolating exercise. This was not my experience thanks to the Mana Wāhine within the MAI (Māori and Indigenous) ki Tamaki doctoral network. I am deeply grateful for the support, encouragement, whakawhanaungatanga and leadership extended from those in MAI who had completed their doctoral journey -and those in the throes of it. The support from my MAI whānau whanui was an invaluable and determining factor in my completion. I am endlessly grateful to my two fabulous supervisors Alison Jones and Jenny Lee-Morgan. Your years of experience in supporting emerging academics shone through in the care and patience that you showed as you helped me to weave this thesis together. Jenny, you encouraged me into teaching and then years later coaxed me out of the classroom and into the world of research. You have mentored me through most of my career in Māori education and have been a pivotal role model -tēnā rawa atu koe e te tuakana. Alison, you have stuck by me through a Masters and a Doctorate, always providing thorough and timely feedback that -whether I was ready to hear it or not -provoked me to think about ideas in different and deeper ways. Thank you for your perseverance and endless encouragement but, most of all, believing in me. I thank you both for your wise counsel, your aroha and your considerable investment of time and energy to help me see this to completion. To my partner Michael, thank you for the strong, silent way you continue to support me to do what I do -even when you are not entirely sure what that is! I love that you encourage our whānau to live as Māori and in doing so re-claim and re-vision living as Māori for yourself. To my beautiful daughters Maioha and Kahukura. This thesis is you. You are woven into its fabric, in its stories, in the aspirations I hold for you to take up some of the threads that I will pass to you, and weave them in unique and creative ways into your lives as Māori women. I want you to know these stories from your Māmā and Nana and why we choose to 'live as Māori women'. Importantly, I want you to know that you are always wrapped in a cloak that is adorned vii with feathers that keep you warm, safe and connected. You can do anything my darlings -you come from mana wāhine, you are mana wāhine. And finally Mum. We descend from a matrilineal line of strong tūpuna wāhine -both Māori and non-Māori. Their collective wisdom and strength continues as an unbroken aho matua (thread) handed to me, by you, who has fought to re-claim, restore and re-vision living as Māori in our whānau. E te ukaipo, this thesis began with you. How I understand myself as a Māori woman, I owe to you. You cloaked me in your aspirations to 'live as Māori' as I now cloak my daughters in mine. Those aho matua of strength, activism, pono, tika, commitment and contribution that you have handed to me exist in them. Tōku mana wāhine no tuawhakarere, no oku tūpuna, no tōku whakapapa, no mua ra anō e! viii Table of Contents Karakia .

laborative research project called Reo o te Kāinga (Language of the Home) that was conducted in the Western Bay of Plenty of New Zealand with nine Ngāi Te Rangi whānau (families). The research is a collab- orative project where researchers and whānau members' work together to identify barriers and solutions associated with increasing speaking Māori language in the home. Four prominent themes that emerged in the research are discussed: 1) the influence of spiritual and traditional values, 2) whānau relationships and roles, 3) motivation, commitment and consistency and 4) the influence of image and social norms. To understand the tribal context of Māori language re-generation for Ngāi Te Rangi, it is important to briefly explore the impact of colonization upon Māori people in Aotearoa New Zealand. Māori, like many indigenous people, have experienced the impact of colonization, assimilation and ac- culturation. As a people, we have also witnessed a significant decline in the numbe...

Discussions regarding the care of Egyptian mummified human remains in Aotearoa New Zealand have increased in the last year as part of an awareness to provide differing perspectives on how they can be afforded elevated respect within museum settings.

This paper explores how such care can be shaped through an indigenous values framework, using tikanga (Māori customary values and practices), to recontextualise ancient Egyptian collections previously purchased through colonial acquisitions.

During this presentation, I will focus on the human remains that have been forcebly removed from their original cultural context and deposited in a different colonial context within Aotearoa New Zealand. I then explain how we can better provide care for them, while challenging current practices within museums, and increasing the dialogue about human remains with more engaged communities that they are a part of.

The recent repatriation of Egyptian objects and body parts from two museums in Aotearoa New Zealand highlight a potential shift in how ancient Egyptian culture is held within institutions in this country. The discussion also connects well with recent research undertaken at the Chau Chak Wing Museum at Sydney University and the removal of Egyptian body parts from galleries therein.

Biological invasions are becoming a worldwide concern as one of the key factors of the current biodiversity crisis. Considering the challenges associated with biodiversity loss, governments need to explore new approaches to biodiversity restoration by facilitating collaboration and self-management practices within overarching national plans. This is the case of the Predator Free 2050 (PF2050) plan, which aims to eradicate the most harmful invasive predators in Aotearoa New Zealand. To showcase the improvement of biodiversity and the socio-ecological synergies that PF2050 facilitates, this article describes the work done in Wellington City, specifically in Miramar suburb, by different organizations and community groups. Thanks to the predator suppression work done in Miramar, local stewards have been working with the Landscape Architecture program of Te Herenga Waka/Victoria University of Wellington to design the restoration of Mātai Moana/Mt. Crawford and create an unfenced urban ecosanctuary and heritage reserve. The applied methodology showcases how collaborative landscape design can maximize the ecological impact of restoration projects while facilitating community engagement with biodiversity. This case study also highlights the importance of complementing biological invasion management with community-led restoration projects. It reveals how stewardship, collaboration, and education can become drivers to the recovery of biodiversity in urban environments.

This research aims to explore the attitudes and perception of individuals towards ex-convicts in society. Despite the increasing number of individuals being released from correctional facilities, the stigma towards ex-convicts continues to persist, making their re-entry into society challenging. Through a mixed methods approach, including both quantitative surveys and qualitative interviews, this study examines the factors influencing individual attitudes towards ex-convicts and how these attitudes impact the social reintegration of ex-convicts. A total number of thirty (30) participants that will have participated shall be voluntary information in the study. Some of the participants shall be identified through snowballing. A twenty-four (24) participants in the IDI, while 6 interviewees shall participate in the FGD sessions. The IDI sessions covered 24 sessions including the ones that will be interviewed through snowballing while FGD sessions will be two (2) sessions’ three participants per session making 6 participants. A total number of 30 participants will be interviewed. Majorly, members of the metropolis of Ado Ekiti, Ekiti State. The findings of this study provide insights into the complex interplay between individual attitudes and social systems that shape the experiences of ex-convicts as they navigate the challenges of re-entry into society. Ultimately, this thesis highlights the urgent need to address the negative perceptions of ex-convicts and to promote more inclusive and supportive communities for those returning from incarceration.

This article explores the recurrent global claim by indigenous peoples
for their spiritual concerns to be taken seriously and given appropriate effect in public policy. The secular liberal state's commitment to ideals of religious neutrality and equal treatment of all faiths and none is clearly tested to the degree it privileges traditional indigenous religion in the name of fostering indigenous culture. This dilemma has been acutely raised in New Zealand where Maori metaphysical concerns-the appeasement of taniwha (spiritual monsters) and the evils of mingling the mauri (life-force) of human and non-human species in genetic engineering have been subjected to judicial scrutiny. Quite apart from issues of justiciability, the legal acknowledgment of indigenous spirituality raises questions about the continued secularity of the state. This essay traverses the varying responses to indigenous spirituality, especially criticisms that such recognition constitutes government countenancing of primitive superstition, a fostering of paganism or naked religious favouritism.

Introduction Advances in computer technology and analytical processes create an environment where data becomes the raw material mined to create valuable information and insights. The idea of Big Data emerges from the collation of increasing vast amounts of data enabled by the shift towards an increasingly open data environment. How this changing context alters the relationship between Iwi/Māori collectives and their mātauranga, cultural information and data has yet to be fully explored. However, the concept of Māori Data Sovereignty, which anticipates Māori governance over Māori data, has a natural appeal. This chapter outlines some of the Māori concepts and presents a framework which may be used to inform how data and data use may be conceptualised through a Māori cultural lens.

Members of the Cultural Studies Working Group at Massey University pioneered the development of cultural studies in Aotearoa/New Zealand in the early 1980s. In 2002 the University of Canterbury will offer the first undergraduate degree in Cultural Studies in this country. Roy Shuker's social history of the cultural studies journal Sites is springboard for reflection on this new initiative and develops his argument that the project of cultural studies shifts across time and is shaped by different institutional contexts. It concludes with attention to the politics of pursuing interdisciplinarity in the context of management interests in 'disciplining' academics by disrupting 'departmentalized' academic institutions.

The COVID-19 pandemic has had a profound impact on Aotearoa (New Zealand), with whānau Māori (Māori families) particularly hard hit. In order to meet the challenges posed by COVID-19, the Whānau Ora Commissioning Agency (https://whanauora.nz) used a kaupapa Māori (Māori way of doing) approach to workforce development. This involved applying core Māori values like whanaungatanga (relationship building) and manaakitanga (care and respect) to mobilise, develop and sustain the workforce. Using a writing, proofing, and editing of this paper. This article was made possible through the mahi (work) of all WOCA kaimahi, as well as the research contributions and support of WOCA, Te Whānau o Waipareira, and Awa Associates. Through workforce development studies and workforce-related research completed within the community, we have been able to write this article.

The Na'imiloa (seeker of knowledge) program provides educational enrichment opportunities to gifted underachieving Native Hawaiian high school students. Developed by the University of Hawaii at Hilo and selected high schools, the program was designed to build upon students' talents, develop their self-esteem, and develop an awareness and appreciation of the Hawaiian culture in order to support overall positive achievement at school. Students selected for the program start in their sophomore year. The Na'imiloa classes fall under varying academic disciplines as determined by the individual schools. The foundation of the curriculum is the values embraced by Hawaiians. The curriculum concepts-identity, social interactions, physical environment, and artifacts-provide focus for the development of these values within specific educational activity settings. These concepts may be developed for performance in a spectrum of informal to formal relationships and situations. The culminating activity of the fall semester is a Makahiki celebration where all school sites gather to recreate a multifaceted Hawaiian community and display their mastery of the curriculum concepts. Evaluation combines informal, performance-based methods relevant to the Hawaiian experience and formal, Western-style methods. Curriculum planning forms and a glossary are included. (TD) Reproductions supplied by EDRS are the best that can be made , from the original document.

Māori women, health care and contemporary realities is a critical reflection on the context of my nursing practice, a Pākehā nurse employed by Kokiri Marae Health and Social Services (KMHSS), Lower Hutt, Aotearoa New Zealand. In addressing the disparities Māori experience KMHSS has the motto, "Committed to the holistic development of whānau, hapū, and iwi". The research aimed to explore from the experiences of urban Māori women, influences on their health and health care engagement. Kawa Whakaruruhau, the critical nursing theory of cultural safety for Māori health care, informs a qualitative approach, a human rights perspective, with its categories of difference, power, and subjective assessment. In turn, whiteness theory, with its categories of white (and not so white) power and privilege, informs Kawa Whakaruruhau. The women's stories were received in an unstructured interview method and analysed thematically. The historical, social, cultural, economic, political, racial and gendered factors contributing to Māori women's health and health care engagement are presented as a geography of health, and as landscapes past, present and future. Landscapes past tell of the disruption of the whakapapa connections of land, language and health by the historical and ongoing processes of colonisation. Landscapes present tell of health care places and spaces that by their policies, cultures, structures, and health professional practice, network and connect to include or to exclude Māori women and their families. Landscapes future are envisioned by the women as they remember what is and has been, and then imagine for themselves and at times succeeding generations, what they require as Indigenous to be central to health care. The women imagine what they need to parent for their children to have a good life; they imagine a therapeutic landscape. (In)authentic identities are presented as chronicities of risk, inhabiting disease and poverty. The women expressed authentic mana wāhine identity uniquely and heterogeneously. Recommendations have been made for nursing practice, research site and research.

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This paper discusses some barriers, complexities, and opportunities Indigenous peoples face when engaging in language revitalization efforts, and how those elements contribute to the adoption, adaptation, or abandonment of digital technology. I begin with framing the context of Indigenous languages in the United States and Canada to underscore the current realities in comparison to world languages. The next section introduces the uptake of digital technology for Indigenous language learning, based on the themes of equity, access, and engagement. I conclude with a case study of the Hawaiian language community as a potential model for Indigenous communities that choose traditional and contemporary pathways.

I acknowledge the pain suffered by generations of people native to these territories-in the form of high levels of violence against women and girls, land-grabbing, disrespect for local protocols, exploitation of natural resources, environmental destruction, and violence against childrenperpetrated through residential schools, and continuing to this very day in the form of the foster care system. 1 I stand on these territories in full and unconditional solidarity with the missing and murdered women campaigns, 2 and all other actions led by indigenous women and girls in these territories and elsewhere in Turtle Island. I thank UNBC colleagues for having me here, and creating space for a dialogue, or as Māori people say, for this Kōrero. In the next few minutes, I will strive to engage in a Kōrero pono, or an effort to speak the truth-true to my heart, true to my feminist praxis, true to my existence, as a Sri Lankan queer woman, navigating structures where I am often perceived as [and in fact well and truly am] the troublemaker, the unwelcome presence, the lesser woman, the woman who is not woman enough, and in many cases, the pebble in the shoe, and to quote the one and only Dr Sara Ahmed,-a feminist killjoy, or to be precise, a decolonial, lesbian and trans feminist killjoy. 2 [TW: detailed information of systemic violence, including abduction, physical and sexual abuse, sequestration and murder of indigenous women and girls] See notably, Reclaiming power and Place:

Aotearoa is a diverse country with a long history dating back to 700 years when Polynesians found and settled it. Since its colonisation in the 18th century, the country has faced difficult battles in establishing ruling and privileges between the indigenous Māori population and European settlers. The Treaty of Waitangi was signed in 1840 as an agreement between the Māori and Pakeha/European populations of New Zealand to establish law and order throughout the country. Since its signing, the Treaty of Waitangi has been New Zealand's founding document to preserve national peace and stability, and it is particularly relevant in social work practices and policies. The practice of social work can be described as one that promotes social change and growth. Social justice, equal rights, mutual responsibility, and reverence for New Zealand's broad spectrum of cultures are fundamental values of social work. According to The Social Workers Board 2014, social workers must demonstrate awareness of the Treaty of Waitangi and a comprehensive understanding of Māori culture, among other things. Understanding and committing to implementing the Treaty in social work practice and policy is critical for several reasons. The Treaty has significant implications for Māori and Pakeha ties, land agreements, child welfare, education, public health services, family abuse, and the criminal justice system. To clarify the various areas in which the Treaty is applied concerning social work, we must first examine its past. First, the effects of colonisation will be discussed in greater depth, with a perspective on the Treaty of Waitangi. Second, the relevance of the Waitangi Tribunal, as well as the Settlement Process, will be discussed. Finally, the significance of Tino Rangatiratanga will be mentioned. Both of these points will help us understand the effects of the Treaty of Waitangi on social work practice and policy in Aotearoa New Zealand in the twenty-first century.

This preliminary kaupapa Māori research has analysed the representation that Māori have in the New Zealand AI commercial, industry and academic landscapes and looked at what voices and representation Māori have in this new and influential growth area.

School science aspires for students to develop conceptual, procedural and nature of science understandings as well as developing scientific literacy. Issues and complexities surrounding the development of science curriculum for Indigenous schools in New Zealand is a concern as little is known about these aspects of science learning in wharekura (Māori Indigenous School). This paper draws upon the findings of an empirical study to address the call for research into effective practices for supporting Indigenous students in learning science. The study is part of a larger project investigating and extending our understanding about how New Zealand teachers' conceptualise science and science inquiry (investigation). Two Māori teachers participated in the research as well as their class who were supported by two researchers. Data were collected through indepth interviews with teachers. This research reports the findings of how participating teachers' conceptualise science inquiry and describes their perceptions of how and why their students should learn science and science inquiry. The paper also presents teachers' views about their own development as science teachers and suggests two models to address the issue of science teaching in wharekura.

In 1991 I was approached by the Principal of Birkdale Primary School in Auckland to help create a play environment for the school's 212 students. The school environment was a barren wasteland, and over the next 13 weeks, 2y 2nd year architecture students worked intensively with the children and teaching staff to design and construct an exciting adventure playground. This is their story.

We propose the use of an ontological perspective to shift current thinking about the phenomenon of home/school partnerships, particularly through an examination of school leaders (leadership team) — community relationships that seek to better serve Indigenous students and their communities. We reanalysed focus group interviews of indigenous Māori students and their whānau/families from a wider New Zealand study that investigated the development of culturally responsive leadership in 84 secondary schools. The aim of the leadership intervention was to improve school practices and enable Indigenous Māori students to achieve and enjoy educational success as Māori. Reanalysis of interview material revealed categories related to relational being that highlight both opportunities and impediments to authentic relationships between schools and communities and the development of culturally responsive leadership. This paper attempts to create a framework in regards to relational ontology withi...

Family Group Conferencing (FGC) in child protection is a method of involving families in planning. This paper reports on a study undertaken in the Victorian child protection system, which examined (1) the extent to which the Victorian FGC program actually involves families in the planning process, (2) the extent to which FGC develops case plans which are appropriate, and (3) the extent to which FGC develops case plans which are sustained over time. Researchers observed 28 conferences and phone interviews were conducted with more than 100 participants including family members, staff members and representatives of non-government agencies providing placement and support services. The results suggest that FGC is more successful in involving family members in case planning than more traditional planning processes. Family members believe that FGC leads to more appropriate case plans which are more likely to be sustained. Child protection workers on the other hand believe that more appropr...

Globally, universities show an outward strength partly built upon imported and exported commonalities that are measurable and therefore accountable, rankable and marketable. While there are advantages to this, it can create a barrier within each institution to acknowledging and valuing indigeneity, local flavour or special character. Such a barrier is present in Aotearoa, New Zealand, where it can be challenging to uphold obligations to the founding Treaty-Te Tiriti o Waitangi. This paper presents a case study that highlights our experience as academic developers in embedding a Māori value, manaaki, in the creation of a professional development programme and imported recognition scheme for university teachers. We were challenged to view the external visitors (the United Kingdom Professional Standards Framework (including the UKPSF)) as an opportunity for our land, to welcome them into our community using the protocols of the pōwhiri and to walk side by side with our colleagues, while aspiring to meet their needs. Embedding manaaki into a professional development programme has not been simply about being 'kind'. Manaaki is inseparable from a worldview that values and measures in a way that is fundamentally different to that of many modern European cultures. Within our University setting, manaaki as a measurement has sustained, nourished and uplifted both host (our team, our people, our University and our land) and visitor (the UKPSF and our participating colleagues) and it is continuing to challenge the existing view of measurement, cutting right through layers of institutional policy and practice. We are challenging the comfortable sameness, and the comfortably measurable sameness, in the global university. This case study aims to share the story behind the development of our programme, and will be of interest to those considering valuing indigeneity, local flavour or special character in a modern, measured university.

The past two decades have seen a proliferation of Indigenous philosophy in environmental education. Much of this anti and decolonial work has made significant advances in deconstructing western modernist subjectivities; re-embedding and re-situating Indigenous and western relational epistemologies into human-earth relationality, including critical inquiry into questions of positionality, power-knowledge and human and more-than-human agency. Less articulated, however is the potential of these practices to address large scale and interrelated global challenges associated with climate and cultural-ecological crisis which coincide with the intensification of late capitalism, colonialism, and white supremacism. Relatedly, at global levels human rights approaches to planetary wellbeing continue to predominate and prominent international agreements such as UNDRIP, SDG, IPCCC and the Global Compact for Migration remain siloed from one another. Providing a broad sketch of these themes I then...

Each of you is a fine teacher and thinker who helped me experience the redeeming grace of my own questions while encouraging me to give weight to those of others. I am a better thinker, writer, and teacher for having followed awhile your impeccable lead. I would particularly like to thank Dr. William Doll, whose enduring encouragement and lithe good cheer provided much momentum for this project. Foremost, I would like to thank my major professor, Dr. William F. Pinar, whose patient intellectual lead provided generative patterns to follow, while always allowing me room to move. Thank you also to my friends and family-many of whom I literally dragged with me dancing all over Southwest Louisiana. But I also owe thanks to other sorts of partners who danced with me, more figuratively, through their support. A special thanks in this regard to Steve Clark, whose generous and gentle spirit made the steps of this dissertation so much smoother.

This practitioner thesis explores the impact of tertiary study on the mental health and wellbeing of tertiary learners. I describe a dual practice approach combining two threads - the development of the work-based project for mental health of tertiary learners in education implemented as the Mental health Education Evaluation Tool (MEET) and the articulation of my professional framework of practice as a leading practitioner within the discipline of nursing associated with the mental health and wellbeing of tertiary learners. Through my professional practice, I aimed to achieve a stigma-free culture at Otago Polytechnic (OP), Dunedin, New Zealand, associated with mental ill-health of learners and to heighten their wellbeing. My contributions in these areas are three-fold. The first contribution is the articulation of my framework for practice, as a change agent in the field of mental health in tertiary education. My professional practice has led to the implementation of a mental heal...

Kua tuhia kua kauhautia ngā momo āhuatanga tirohanga Māori e pā ana ki te piringa, e Anna Fleming. Ko te tino ko te whakapuaki tirohanga Māori, nō mai noa rānō nei e whakahau ana i te tino ngākau o te hononga ki te ahurei ngā ariā ā-rōpū pēnei i te whānu, whenua me te wairua. I roto i tēnei kōrero tahitanga a rāua ko John O'Connor, e tūhurahia ana e whanakehia ana e Anna ēnei ariā me te nui o ēnei ki te oranga pea mō te katoa, engari pū mō te Māori taketake o Aotearoa.

Williams, S. A., et al. (2024). "Prioritized strategies to improve diagnosis and early management of cerebral palsy for both Māori and non-Māori families." Developmental medicine and child neurology. Aim: To identify prioritized strategies to support improvements in early health service delivery around the diagnosis and management of cerebral palsy (CP) for both Māori and non-Māori individuals.; Method: Using a participatory approach, health care professionals and the parents of children with CP attended co-design workshops on the topic of early diagnosis and management of CP. Health design researchers facilitated two 'discovery' (sharing experiences and ideas) and two 'prototyping' (solution-focused) workshops in Aotearoa, New Zealand. A Māori health service worker co-facilitated workshops for Māori families.; Results: Between 7 and 13 participants (14 health care professionals, 12 parents of children with CP across all functional levels) attended each workshop. The discovery workshops revealed powerful stories about early experiences and needs within clinician-family communication and service provision. The prototyping workshops revealed priorities around communication, and when, what, and how information is provided to families; recommendations were co-created around what should be prioritized within a resource to aid health care navigation.; Interpretation: There is a critical need for improved communication, support, and guidance, as well as education, for families navigating their child with CP through the health care system. Further input from families and health care professionals partnering together will continue to guide strategies to improve health care service delivery using experiences as a mechanism for change. (

The article discusses various topics related to Australian history and historical scholarship. It mentions the demand for "truth-telling" despite the defeat of the Voice referendum, and how historical scholarship can contribute to this. The article highlights different perspectives, including Indigenous and non-Indigenous scholars, and emphasizes the importance of questioning and problematizing traumatic pasts. It also touches on topics such as art history, the history of emotions, the natural health movement, national security, collecting practices, and the treatment of women in colonial prisons. The article concludes with a survey of digital tools in historical research and reviews of exhibitions and books. [Extracted from the article]

Māori (Indigenous people of New Zealand (NZ)) suffer food insecurity disproportionately in New Zealand. Some research suggests that Māori value mātauranga Māori (traditional Māori knowledge) when it comes to the collection, preparation and eating of kai (food). This study explores the connections between mātauranga Māori and kai in regional NZ schools for potential pathways to impact food security for children. Semi-structured interviews were undertaken with five primary school principals in the Hawke's Bay region. Principals were purposively selected on commitments to proactively incorporating mātauranga Māori into their school environment. Reflective thematic analysis was used to analyse the data. Three main themes were identified: teaching and learning around mātauranga Māori and kai; environmental sustainability and the sustainability of kai initiatives; and school values. A strong emphasis was placed on the learning of traditional Māori values around kai and the whenua (land) and the sustainability of teaching programs. School values were invariably bound in Te Ao Māori (a Māori worldview) however, schools felt challenged in aligning their values and their mātauranga Māori-bound teaching practices with the current food provision programme in their schools (Ka Ora, Ka Ako). The programme's strict nutritional guidelines appeared to challenge traditional Māori approaches to kai. Schools remain an ideal environment for the incorporation of mātauranga Māori to support food security and food education, and future work should explore a demonstration project that incorporates the knowledge gained in this study and ways to integrate mātauranga Māori into Ka Ora, Ka Ako.

This is a revised version of a keynote address to the 1995 NZARE Conference. It raises questions about recent developments and issues in qualitative educational research by means of a stream-ofconsciousness writing style which juxtaposes conventional literature reviews, e-mail messages, diary entries, and reflections upon research practice. The aim in that is to demonstrate, or simulate, the qualitative methodological inquiries. i The writing of this paper has involved me in debates with other participants in the Internet discussion group Qualitative Research [