He rahi ngā kupu kōrero mō tēnei āhua o te ao wairua kei roto i te ao Māori. He hokinga ki te nehenehe nui o te ao ātea, ki tōna kunenga mai ki te ao tūroa. Ko tana whakapapa i ahu mai i te orokohanga:
Ko Te Aho Matua (2008) te tūāpapa o ngā kura kaupapa Māori o Aotearoa. Ko tā tēnei tuhinga, he tirotiro i ngā mahi a ngā manu tāiko hei whakatū i ngā kura kaupapa Māori. Kei tēnei pepa hoki he whakamāramatanga e pā ana ki te take mō te tuhinga o Te Aho Matua. Ko tōna tikanga, he tautake Te Aho Matua e whakakotahi ana i ngā kura kaupapa Māori e whakaū ana ki te whakarauora i te reo Māori me te whakatairanga i ngā tikanga Māori. Kei Te Aho Matua ngā aratohu kaupapa here mā ngā whānau me ngā pouako hei whakahaere i te kura mō ngā tamariki tau 1–8.
This article provides insights into the ethnicity of academics employed by Aotearoa New Zealand’s eight universities, with a particular focus on Māori academics. We show that, despite values espoused by universities in terms of diversity and within their equity policies regarding Māori staff, there has been no progress in increasing the Māori academic workforce. Māori academics were severely under-represented at universities between 2012 and 2017, comprising approximately 5% of the total academic workforce.
This paper examines the ethnicity of academic scholars employed by New Zealand’s eight universities, with a particular focus on Pasifika academics. The paper discusses how, despite national and university policies to see education serve Pasifika peoples better, there has been no change in the numbers of Pasifika academics employed by the universities between 2012 and 2017, and notes that Pasifika who are in the academy are continually employed in the lower, less secure levels of the academy.
Māui is remembered in Māori narrative as a change maker, a challenger of boundaries and a trickster. However, in the 21st century these characteristics are likely to be frowned upon rather than celebrated in Aotearoa New Zealand’s education system. Māori students experiencing complex needs, like Māui, are known for pushing the boundaries. Rather than signalling strength of character, these characteristics are frequently viewed as deficits.
Around the world, favourable social and political circumstances have encouraged the development of academically non-traditional ways of researching. This article explores the recent proliferation of research approaches from Pacific and Pasifika communities which, in some Australian and New Zealand contexts, are attracting increased interest from policymakers and researchers. We present a socio-historical account of how the Pacific research paradigm emerged and some key contemporary Pacific research approaches within this paradigm.
Te reo Māori, the Indigenous language of Aotearoa New Zealand Māori, suffered great marginalisation due to British colonisation, the effects of which are still experienced today. We interpreted national probability data from the New Zealand Attitudes and Values Study and constructed two models. Participants rated how strongly they supported teaching Māori language in New Zealand primary schools, from 1 (strongly oppose) to 7 (strongly support). Model 1 assessed how demographics related to support in 2015 (N = 15,821).
The overarching policy strategy for Māori education is contained in the document Ka Hikitia— Accelerating Success 2013–2017: The Māori Education Strategy (preceded by Ka Hikitia—Managing for Success 2008–2012), out of which fall some specific Māori education resources. One of these is Tātaiako: Cultural Competencies for Teachers of Māori Learners. The Tātaiako framework purports to define behaviours and skills that reflect a teacher’s Māori cultural competence to ensure the success of Māori students, as Māori.
How does cultural identity matter for Māori economic decision-making? Te Rangahau o Te Tuakiri Māori me Ngā Waiaro ā-Pūtea | The Māori Identity and Financial Attitudes Study (MIFAS) aims to address this question. The MIFAS is the first large-scale (n = 7,019) nationwide study of Māori aged 18 and over that aims to correlate personal cultural beliefs and practices to economic choices.
This paper discusses experiences of Māori who self-report that they are socially assigned as Pākehā and explores these experiences in relation to Māori identity and colonisation. Utilising Kaupapa Māori theory, methodology and methods, semi-structured interviews were undertaken with 10 participants. Three interrelated themes were identified through a thematic analysis: claims of identity, challenges to identity and reinforcement of identity.