He kipakipa mutunga kore kua oho ake i te whatumanawa o te tangata kia mōhio anō ia ki ngā taonga tuku iho a ōna mātua tūpuna. E kitea ana i te hiakai o te iwi Māori whānui ki ngā kōrero mō Matariki, te maramataka Māori, te whakatere waka, te whakaora tikanga, me te tupu matomato rawa o ngā kaupapa whakarauora reo. Nā, ko te aronga nui o tēnei tuhinga he kuhu atu ki ngā kōrero tuku iho e pā ana ki ō tātou atua Māori. Inā rā, ko te matapae i tōna whai tikanga nui ki te whanaketanga o te tuakiri Māori, ka tahi. Ka rua, he whakatakoto tauira o tā te tangata Māori whakahāngai i ērā kōrero atua ki ōna horopaki hou o tēnei ao hurihuri. Āe rānei, ka whai take i tua atu o Rautaki, o Mahere?

Kei te puta te tokomaha o ngāi raukura (ngā tauira o mua o te Kura Kaupapa Māori) ki ngā whare wānanga puta noa i te ao, heoi anō, he ruarua noa ngā tuhinga reo Māori e arotake ana i te Kaupapa Māori. E mātai ana tēnei tuhinga i te ahunga mai o te Kura Kaupapa Māori hei tauranga ātete i ngā tāmitanga a tauiwi. He kōrero tēnei mō te ariā Kaupapa Māori (mā ngā tauira whare wānanga): he tautoko i te putanga o te tuhinga taiea, te tuhinga i āta rangahaua, te tuhinga arohaehae, te tuhinga reo Māori. Ko te tikanga ia, ka puta he tuhinga mō ngā kaupapa huhua, engari ka taka te tuhinga nei i te whakaaro mō te mātātuhi wewete mō ngā raukura.

He rahi ngā kupu kōrero mō tēnei āhua o te ao wairua kei roto i te ao Māori. He hokinga ki te nehenehe nui o te ao ātea, ki tōna kunenga mai ki te ao tūroa. Ko tana whakapapa i ahu mai i te orokohanga:

Te Rākau o Te Ao

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Te Ao Mātinitini = Te Rangi Mātinitini

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Ngā atua nui tonu (70)

(Williams, K. K. & T. T. R., 1980)

Ko Te Aho Matua (2008) te tūāpapa o ngā kura kaupapa Māori o Aotearoa. Ko tā tēnei tuhinga, he tirotiro i ngā mahi a ngā manu tāiko hei whakatū i ngā kura kaupapa Māori. Kei tēnei pepa hoki he whakamāramatanga e pā ana ki te take mō te tuhinga o Te Aho Matua. Ko tōna tikanga, he tautake Te Aho Matua e whakakotahi ana i ngā kura kaupapa Māori e whakaū ana ki te whakarauora i te reo Māori me te whakatairanga i ngā tikanga Māori. Kei Te Aho Matua ngā aratohu kaupapa here mā ngā whānau me ngā pouako hei whakahaere i te kura mō ngā tamariki tau 1–8.

This article provides insights into the ethnicity of academics employed by Aotearoa New Zealand’s eight universities, with a particular focus on Māori academics. We show that, despite values espoused by universities in terms of diversity and within their equity policies regarding Māori staff, there has been no progress in increasing the Māori academic workforce. Māori academics were severely under-represented at universities between 2012 and 2017, comprising approximately 5% of the total academic workforce.

This paper examines the ethnicity of academic scholars employed by New Zealand’s eight universities, with a particular focus on Pasifika academics. The paper discusses how, despite national and university policies to see education serve Pasifika peoples better, there has been no change in the numbers of Pasifika academics employed by the universities between 2012 and 2017, and notes that Pasifika who are in the academy are continually employed in the lower, less secure levels of the academy.

Māui is remembered in Māori narrative as a change maker, a challenger of boundaries and a trickster. However, in the 21st century these characteristics are likely to be frowned upon rather than celebrated in Aotearoa New Zealand’s education system. Māori students experiencing complex needs, like Māui, are known for pushing the boundaries. Rather than signalling strength of character, these characteristics are frequently viewed as deficits.

Around the world, favourable social and political circumstances have encouraged the development of academically non-traditional ways of researching. This article explores the recent proliferation of research approaches from Pacific and Pasifika communities which, in some Australian and New Zealand contexts, are attracting increased interest from policymakers and researchers. We present a socio-historical account of how the Pacific research paradigm emerged and some key contemporary Pacific research approaches within this paradigm. We then critique aspects of the paradigm’s development by discussing opportunities and challenges.

Te reo Māori, the Indigenous language of Aotearoa New Zealand Māori, suffered great marginalisation due to British colonisation, the effects of which are still experienced today. We interpreted national probability data from the New Zealand Attitudes and Values Study and constructed two models. Participants rated how strongly they supported teaching Māori language in New Zealand primary schools, from 1 (strongly oppose) to 7 (strongly support). Model 1 assessed how demographics related to support in 2015 (N = 15,821).

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. These competencies are identified as five traditional Māori values and concepts: ako, manaakitanga, tangata whenuatanga, wānanga and whanaungatanga.