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.
This article reports the findings of a two-year transdisciplinary research project that explored the implications of climate change for the security and safety of drinking water supplies in three communities in Te Hiku o te Ika in Aotearoa New Zealand. In this region, potable water comes mainly from “roof and tank” systems. The project was designed as integrative Kaupapa Māori research utilising climate science, microbiology and social science to develop community-oriented approaches for dealing with the complex issues at the nexus of climate change.
This article illuminates the embryonic academic practice of writing doctoral theses in te reo Māori, storying the experiences of graduates, supervisors, examiners and senior managers involved in this pathway. In keeping with Indigenous sensibilities, a narrative research approach is adopted, whereby analysis proceeds by carefully curating interview data to tell a compelling insider story of the reo Māori doctoral journey.
Lifecourse research examines people’s trajectories through life and factors that influence those trajectories. It has the potential to build an evidence base around programmes that are effective for Māori. This paper describes the development and initial stages of Te Kura Mai i Tawhiti (TKMT), an innovative long-term research programme run as a collaboration between Taranaki Māori community organisation Te Pou Tiringa and the University of Otago’s National Centre for Lifecourse Research.
Due to processes of colonisation, te reo Māori is currently identified as being in a state of endangerment (Reedy et al., 2011), which heightens the need for positive Māori language education outcomes. At a national level, reo Māori educators have begun incorporating technology into language classrooms to increase student engagement with the language (Heavey, 2014; McKenzie, 2014). This research evaluates a pilot study of Māori language auditory resources involving introductory to intermediate level learners of te reo Māori from Victoria University of Wellington.
Although commerce is often considered to be a primarily Western activity, Māori were, and are, just as engaged in it as anyone else and are internationally recognised today for their business entrepreneurship. Trade and exchange was a common feature in the early history of Māori, both before and after Pākehā contact, as it was one of the main reasons for interaction. The language used in these interactions offers an insight into Māori commercial and economic adaptability and provides a template for how te reo Māori can further develop to support a Kaupapa Māori way of conducting business.
The Annual Child Poverty Monitor reports on child poverty measures and child-poverty-related indicators. Around one in three Māori children are defined as living in poverty. While the Monitor is a prompt for government action to reduce child poverty, it has been criticised as presenting a negative view of the lives of Māori children and whānau. This paper considers whether a fuller picture of the lived realities of Māori children can be gained from routinely collected data, using a lens of tamariki Māori wellbeing.