This article argues that William Pember Reeves's history of New Zealand, The Long White Cloud: Ao Tea Roa, published in 1898, played a pivotal role in establishing and promulgating the national ideology proclaiming New Zealand to be a model of social equality, by failing to mention how the resources of the nation were transferred from its indigenous population into colonist control. This ideology denied knowledge of the racist policies of successive New Zealand governments which deprived Māori of their lands and resources and sponsored inequality, primarily through legislation implemented by the Native Land Court

Kura kaupapa Māori provide a unique primary school education in which children are immersed in a Māori language and cultural environment with the aim of enabling graduates to "live as Māori" within the wider world. The notion of "living as Māori" is a complex idea, but even more complex is the practice of living Māori cultural values because New Zealand society is governed by the English language and a set of values and social structures quite different from those in the traditional world of Māori. This paper interrogates the ideas about "living as Māori" that underpin the kura kaupapa Māori objectives.

With vocation level programmes of the tertiary sector in Aotearoa New Zealand entering a new era of strategic visioning, one of the aims for educators is to seek ways to improve the educational engagement and success of Māori learners. Revitalising Māori teaching and learning pedagogies, like the tuakana–teina pedagogy, has been touted as a positive strategy for educators to achieve such interactions with their Māori learners. In doing so, we are prompted to remember the deeds of magical Māui, the teina of the Māui brothers of ancient Māori mythology.

A television news bulletin tells us, in effect, what we should think about and the preferred way in which we should think about it. Analyses of New Zealand media have consistently shown that news about Māori is both relatively rare and that it prioritises violence and criminality. Researchers conclude this encourages New Zealanders to see Māori as threatening the social order and burdening our society. We examined the few Māori stories broadcast in a large representative sample of English-language television news bulletins and found the same negativity.

Indigenous New Zealand Māori have maintained many customs evident in our pre-contact histories and, ever-pragmatic, we allowed and continue to allow for the introduction and infl uence of contemporary ideologies and objects of signifi cance. In te ao Māori, our world, such objects include taonga tuku iho, treasures from the past handed down to us. Our taonga are revered repositories that can reveal much about their owners, those owner's families, and the histories of our people, preceding and subsequent. Their tangible presence is often subtle, yet their social signifi cance can be historically and culturally far-reaching, movingly evocative and even controversial.

Takitoru is a framework developed to support Māori counselling students to understand the impacts of historical intergenerational trauma across generations. The focus of this framework examines unseen contributing factors supporting deficit statistics that continue to dominate Māori communities. Essentially students are invited to participate and interpret personal genealogy in the context of colonisation to explore infl uences and effects. This paper addresses training Indigenous counselling students simultaneously in affirmative Indigenous worldviews, as well as critiquing the impact of colonisation on themselves, their clients and their wider community.

This paper explores the cultural interplay between Indigenous women from one geographic locality being on and within the locality of the women of another locality—in this case, Whakatāne, Aotearoa. The authors consider identity, gender and place within the processes of transformation and decolonisation. They argue that women need to be involved in ways that restore their power as women and ensure their rightful place. The authors draw on the female ancestor Wairaka and her courage to argue that Indigenous women need to respond, change and adapt to the places in which they live.