The article adopts a novel pūkenga-based approach to develop a narrative of extreme weather events informed by Indigenous knowledge. Three key findings, identified from co-learning amongst Indigenous researchers and pūkenga, are seen as required to formally (re)generate knowledges-in-place. First, an understanding of causal factors reveals the collapse of local knowledge narratives and the need to renew these.

Te Pokohiwi o Kupe | Wairau Bar in the Marlborough region is where one of Aotearoa New Zealand’s earliest archaeological heritage sites is located, dating back to the early 1300s. This article describes a baseline study to map the effects of present-day and future sea levels on archaeological heritage land at Te Pokohiwi ō Kupe. Results suggest that approximately 20% of the heritage land is susceptible to a 100-year storm-wave inundation under present climate and sea-level conditions. With 1 m of sea-level rise likely to be reached between 2070 and 2130, approximately 75% of heritage land will be compromised by a 100-year storm inundation event.

The first 2024 issue for MAI Journal, Volume 13, Issue 1 contains 12 articles of different subjects and 1 Commentary.  This reflects the multi-disciplinary approach for NPM research in Aotearoa.  From Traditional Knowledges to a Framework for Vision Matauranga and Safer travel options for tamariki to Reinvigorating homeplaces for our whanau and communities, we see the different areas of research undertaken by our researchers and authors in this issue for 2024.

This research explores the experiences of some kaiako at an Aotearoa tertiary provider during the COVID- 19 pandemic. Each kaiako drew inspiration from the pūrākau of Ranginui and Papatūānuku to write a personal narrative with a particular focus on the national rāhui. The objective was to better understand kaiako well- being and bicultural practice to prepare for future events with uncertain and shifting circumstances. The lived experiences of these kaiako were analysed through two lenses across two phases of analysis. The first lens used was kōrero pūrākau, using the pūrākau and context of the separation of Ranginui and Papatūānuku by their tamariki.

Pacific youth in diaspora have faced many well-being challenges. This group has had to navigate the tensions between holding on to their Pacific values and participating in Western society, which at times can be contradictory. As this group comes of age in their host country, their well-being becomes ever more important. In this article, we explore the well-being journey of this cohort and their stories of resilience. We show how these groups have been able to use their Pacific culture(s) as a form of positive well-being.

Māori collectives are drawing from mātauranga and asserting rangatiratanga over disaster preparedness for the wellbeing of their communities. However, long-standing impacts of colonisation have contributed to Māori being disproportionately impacted by disasters, and to a lack of knowledge concerning the existence and availability of Māori-centred disaster risk and resilience (DRR) tools that help whānau prepare. Two key findings were drawn from a desktop literature review and thematic analysis.

The science policy framework Vision Mātauranga (VM) was launched in 2005 by the former Ministry of Research Science and Technology (MoRST) with the aim of unlocking the science and innovation potential of Māori knowledge, resources and people through “distinctive R&D” (MoRST, 2007, p. 4). Plenty of literature theorises why mātauranga Māori is necessary for innovation, but the how, or practice, of implementing VM in a meaningful way is unresolved and under-researched. In this article, we look to practice theory to identify constituent and interdependent elements that are required to form, change or embed the VM policy practice aim of distinctive R&D activities.

This manuscript presents a communication framework embedded in whakapapa. It highlights the experiences of whānau Māori as they discuss the factors that impact their health and wellbeing. It also explores how they deal with socioeconomic challenges, which are contextualised in relation to the whenua, associated ancestral place names and kinship ties. The opening of discursive spaces provides platforms for voice, and led to the establishment of māra kai on ancestral whenua and the (re) clamation of Indigenous knowledge and place names in Feilding, Manawatū.

Māori research is increasingly recognising the diversity of Māori, and no area displays this internal variation more than academic considerations of Māori gender diversity and takatāpui, which are slowly but significantly rising. While researchers have focused significantly on unearthing the diversity and realities of Māori sexuality, gender diversity has been largely overlooked.

Te Pūngāwerewere Pukumahi has been designed as a unified approach for research in Te Ao Māori that is applicable to all disciplines. It has been developed to guide researchers in creating a culturally safe space within which to undertake research collaboratively. While there are many excellent Māori research frameworks, we felt there was something missing: an all-encompassing research paradigm that embraces the underpinning values of Te Ao Māori. The identified values, our pou, consist of mātauranga, mana, manaakitanga, whanaungatanga, whakawhanaungatanga, kaitiakitanga, kotahitanga and rangatiratanga, with mauri at their heart and foundation.