This article explores the use of an intersecting methodology termed Te Kupenga as a philosophical approach to gathering, interpreting, and storing mātauranga wahine. The research aimed to understand the ways of being and doing of physically active wāhine Māori and relate them to characteristics of atua wāhine. A kupenga is a type of open weave net used for fishing or gathering food. In this research, it represents the weaving together of three approaches: Whakapapa, Mana Wahine theory, and physical activity.
In 2017, the Imagining Decolonised Cities (IDC) competition sought submissions for the public’s visions of a decolonised Porirua. The IDC competition was an opportunity for Ngāti Toa Rangatira to solicit utopic ideas for their city post-settlement. This article presents an analysis of the 40 entries, exploring how participants understand decolonisation enacted in an urban setting. We identified two overarching themes from the submissions that can be linked to wider theories of decolonisation, particularly Corntassel’s (2008) theory of sustainable self-determination.
This qualitative study explored high-achieving Māori students’ perceptions of their best and worst secondary school teachers. Participants (N = 96) were Year 12 or 13 students at English-medium secondary schools in Aotearoa who had attained certificate endorsement at Level 1 or 2 in the National Certificate of Educational Achievement (NCEA). Findings showed that Māori students’ best teachers had high expectations for their achievement. They spent class time teaching students and discussing their learning, whereas students’ worst teachers had low expectations and restricted their access to high grades in NCEA.
Post-settlement governance entities (PSGEs) are an outcome of the Treaty of Waitangi settlement process. Their role is to hold, manage and be responsible for the collective assets received on behalf of claimant groups, most often represented by iwi. However, many PSGEs serve wider purposes, including social, cultural, environmental and other iwi-defined purposes. This article seeks to answer the following research question: What factors influence the design and operation of PSGEs? Through analysing literature and data collected from the experiences of three PSGEs, we find that challenges PSGEs tend to encounter are not a result of their design.
I am part of the research group Te Koronga, a Māori Postgraduate Research Excellence rōpū at the University of Otago. Te Koronga conducts research with a vision of mauri ora and is underpinned by a Kaupapa Māori philosophy. For the past six years, under the supervision of Associate Professor Anne-Marie Jackson and Professor Chris Hepburn, I have worked alongside Kāti Huirapa ki Puketeraki of Kāi Tahu and Te Aitanga a Mate of Ngāti Porou primarily in the context of customary fisheries management. For me, as a non-Māori student and researcher, Te Koronga has been a safe space to engage in te ao Māori and Kaupapa Māori research.
Wairoro is a te reo Māori term for the brain, and it is a concept grounded in Māori origins (Hīroa, n.d.). This paper is based on the lead author’s master’s research, in which he created Te Āheinga Pū Reretahi—a model developed to provide a structural and functional foundation of understanding the wairoro. Māori life expectancy is increasing (Ministry of Health, 2019), and Māori are now also experiencing the complications of wairoro illnesses that are associated with an ageing population (Dudley et al., 2014, 2019).
This article draws on the lead author’s 2016 master’s thesis focusing on how Hauteruruku ki Puketeraki, a hapū waka club based in Karitāne, 40 kilometres northeast of Dunedin, is connecting people to the ocean using waka. As a result of the club’s activities, hauora is flourishing within this community. Māori connections to the ocean are complex and diverse, and in this article the authors highlight that waka are a way in which to establish and maintain these connections. In the context of Hauteruruku ki Puketeraki, the research found that connection to the ocean was synonymous with identity.
Māori consider water to be the foundation of all life; it is a valued taonga gifted by our ancestors that provides sustenance and nourishment to communities and enhances hauora Māori (Royal, 2010). For generations, Māori have participated in water-related activities such as fishing, gathering kai, diving, waka and swimming (Karapu et al., 2007). It is through these activities in and around the water that hauora Māori can be enhanced. Despite this positive relationship with water, Water Safety New Zealand (2022) statistics demonstrate high drowning rates for Māori, with the 2021 drowning toll being the highest since 2001.
The fitness gym is an avenue where people pursue their health and well-being aspirations. In Aotearoa New Zealand, Māori have similar rates of physical activity to non-Māori; however, it is unclear how many Māori access the fitness gym. At the time of undertaking the research reported in this article, the lead author was a health advisor at a fitness gym within a Māori health provider whilst completing his Master of Physical Education. He was interested in examining whether a Kaupapa Māori gym was possible.
Haka is a taonga that is steeped in whakapapa and has its origins in the creation of the universe, generating an abundance of meaning and value for Māori. On a national stage, haka is by far the most visible Indigenous ritual within the fabric of Aotearoa New Zealand’s national identity and continues to have a lasting legacy within the realm of sport. However, a major source of contention is the impact of globalisation on haka in sport, which has seen increasing issues of misuse, commodification, appropriation and tokenism.