Statistics from the New Zealand Electoral Commission (2013) show that only 55% of those who indicate they are of Māori descent are enrolled on the Māori electoral roll. In this paper, we aim to find the statistical predictors of being enrolled to vote on the Māori roll versus being enrolled on the general roll. We present two models analysing demographic and psychological aspects of people’s subjective identification as Māori to predict enrolment on the Māori roll. In model 1, demographic variables from participants of Māori ancestry involved in a national probability sample N=1,961) were analysed to predict enrolment on the Māori roll.

This article presents the findings of a research project that examined six Māori students’ perceptions of how their Māori identity impacted on their experiences in a four-year Bachelor of Physical Education (BPE) programme. The BPE programme is positioned in a faculty of education situated in Auckland, Aotearoa New Zealand, and has an annual intake of approximately 60–70 students. On average 20% of these identify as Māori. The research process involved both individual and group interviews conducted by the first author, who asked the students what Māori identity meant to them, and how they sensed their Māori identity had impacted on their experience of the BPE programme.

The Atiawa ki Whakarongotai Charitable Trust recently instigated qualitative research to better understand the notion of iwi connectedness and the link with oranga. This paper reports of the findings of that research, which examined how connectedness is understood by iwi and identified implications of connectedness on oranga. Thirty Atiawa ki Whakarongotai iwi members were interviewed between February and June 2015 using a semi-structured interview guide. Questions related to multiple aspects of connectedness, including their participation in iwi and marae activities, barriers and enablers to participation, and advantages and disadvantages of participation.

This article examines the issue of racial silencing in mainstream education by analysing four autoethnographic vignettes based on the authors’ teaching experiences. The methodology draws attention to the underlying racial assumptions that underpin the everyday of teachers’ working lives, thus demonstrating how silencing serves to perpetuate the interests of Pākehā culture.

The founding of the esteemed Atamira Dance Company (ADC) in 2000 signified a new wave of Māori dance, integrating cultural strengthening with innovation. For instance, the distinguished and founding members of the ADC, Louise Potiki Bryant and Jack Gray, seized the opportunity to collaborate with the inspirational scholar Te Ahukaramū Charles Royal. This paper provides a glimpse into their combined efforts towards developing the breadth and depth of haka through their contribution to the whare tapere recovery.

Last year the New Zealand Government’s announcement of a “Predator Free NZ 2050” was accompanied by a target for a significant scientific breakthrough capable of eradicating at least one small mammalian predator by 2025. Strong responses and consolidation and repositioning activity ensued. A commonly agreed gap in our understanding is whether we, as a society, would allow the use of such a control, if it existed. Does a “social licence to operate” exist for the NZ scientific establishment? For the New Zealand Government, for that matter?

Māori directly or indirectly experience disability at a higher rate than any other population group in Aotearoa New Zealand. Despite one in three Māori having some form of disability, Māori have less access to support and health and disability services. Currently, gaps exist in knowledge related to Māori and disability, and this is not helped by disabled Māori being excluded from health and disability policy and service planning forums. With regard to disability frameworks, the medical model and the social model are the predominant northern hemisphere approaches to working with disabled persons.