Placing whānau at the centre of research design and delivery empowers whānau to take ownership of their own narrative while leveraging and extending their existing resources and knowledge systems. This article outlines the development of a kaupapa whānau research framework developed by whānau involved in a whānau-inspired initiative at their marae. Conducted in accordance with whānau principles, the research was guided by a tikanga approach to ensure that the experience was mana enhancing for all engaged.
As the government shifts its focus from COVID-19 elimination to addressing the longer-term social and economic repercussions of the pandemic, it is critical that Māori are able to partner and lead in decision-making. In the new normal of a post-COVID Aotearoa, the transformational vision of just
Nō te tau 2001 i whakatūria ai e Ako Aotearoa (National Centre for Tertiary Teaching Excellence) tētahi tohu hei whakanui i ngā mahi a te tangata e whakaako ana i te taumata takiura. Me whakaatu te kaiwhiwhi tohu i tana ū roa ki ngā taumata tiketike rawa i tana mahi whakaako. Tekau mā rua ngā kaiwhiwhi toa i ia tau, kātahi ka whiriwhirihia ai e tētahi kōmiti kaiwhakawā kia kotahi te tangata e whiwhi nei i te Tohu Tiketike o te Pirimia. Mō ngā tau e whā kua hipa ake nei i riro i ngā kaiako Māori te tohu tiketike nei. Ko te aronga o tēnei tuhinga he whakaatu i ngā āhuatanga o ēnei kaiako kia mārama pai atu ai te whakaaro tiketike o te Māori ki tēnei mea te ako.
Interviews with 22 kaitiaki (environmental guardians) from 14 tribes spread throughout the North Island of New Zealand revealed a common concern that the abundance and diversity of sea foods have declined along much of the coastline over the past 30–50 years. While Western conservationists have tended to emphasise ecological impacts, kaitiaki are concerned at both ecological and cultural consequences of the losses. Cultural consequences include severance of links between people and the food species, reduced connections between people in the community, erosion of ways that kinship is maintained, severed transmission of cultural knowledge, and impaired health and tribal development.
This paper explores the interface between mātauranga Māori (Māori knowledge) and a model used to describe knowledge systems known as the Data- Information- Knowledge- Wisdom (DIKW) hierarchy. By considering how DIKW describes a non- Western knowledge system, we reveal ways that the DIKW pyramid concept may be expanded. We fi rst explore the practices that mātauranga Māori draws upon to establish relationships between data, information and knowledge, considering particularly how the concept of whakapapa interfaces with the DIKW pyramid model.