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.
Māori experience disproportionately worse outcomes from infectious diseases compared to non-Māori, and antimicrobial resistance (AMR) contributes to these inequities. The aim of the study reported in this article was to gain insight into Māori experts’ perspectives on AMR using a One Health approach, which incorporates understandings of human, animal and environmental health. Qualitative methods were applied and were guided by principles of Kaupapa Māori research.
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.
The beauty of te ao Māori is the pragmatic fluidity of many of our concepts. Generally employed to explain our genealogical links and connections to land, whakapapa can also be applied within the context of rangahau to organise, structure, analyse and understand information, experiences and relationships. This article introduces Te Waka Pounamu, a whakapapa-based framework developed as a methodological research model for my doctoral studies. Included in the whakapapa framework is a tikanga Māori model I have named Te Tuamaka.
Kaupapa Māori early years provision (KM-EYP) has underpinned efforts to revitalise Māori language and culture throughout Aotearoa New Zealand. Although many tamariki and whānau have benefited from engagement in KM-EYP, less than 20% of tamariki Māori currently participate. Kaupapa Māori psychological research is needed to better understand what facilitates participation among whānau who attend KM-EYP. This article describes findings from a study that aimed to understand whānau engagement in KM-EYP.
Global studies attest that early engagement with childbirth education (CBE) classes enhances maternal and infant health outcomes. In Aotearoa New Zealand, Māori participation rates in CBE classes are lower than those of their non-Māori counterparts. Current CBE classes are designed and delivered using a predominantly Western medicalised approach that negates Māori birthing knowledge, expertise, and values. However, sporadically, Kaupapa Māori CBE classes are being delivered.
Ko te tino kaupapa o te tuhinga nei hei whakaatu i ngā rautaki a te Maori mō ngā rākau taketake e kainga ana e te ngāngara. Kua whakaputaina mai ngā rautaki e rima nei; pūrākau, rāhui, karakia, tohu, me te mahitahi. I ahu mai ngā rautaki katoa i te mātauranga Māori. Ahakoa, he rerekē ētahi o ngā āhuatanga mō ia rautaki, kotahi noa te whakaakoranga ka puta i ngā rautaki katoa—ko te hononga o ngā mea katoa. Koirā te kitenga matua o te rangahau. Nā te mea, ko tātou ngā tāngata o te ao tūroa, ngā tamariki o te moana, o ngā roto, o ngā awa, o ngā ngahere hoki.
This paper explores how we, three wāhine Māori, are moving through citational practice—who, how, and why we cite. Stemming from a refusal to recirculate settler colonial ideologies in doctoral research, we consider what it means to cite as Māori. In centring whakapapa, we conceptualise citations as extensions of our relational world and as a way we can acknowledge and nurture the intergenerational relationships that constitute who we are, and how we come to know. Citation is an expression of whanaungatanga.
Kaupapa Māori early years provision (KM-EYP) is often understood as a critical site for Māori cultural revitalisation, where a foundation for the educational success and lifelong wellbeing of tamariki Māori is laid. Given its importance, the Tangi te Kawekaweā study sought to identify and examine barriers and facilitators of whānau engagement in KM-EYP. Semi-structured interviews were conducted with individual whānau members (n = 19) and whānau groups (n = 5) enrolled in one centre for KM-EYP, and with expert informants (n = 10). This paper reports on the insights gained.
Theatre Marae is a contemporary theatre practice unique to Aotearoa New Zealand, and this article outlines its application as an Indigenous-informed creative framework for qualitative research. As a research methodology, Theatre Marae is based in a conceptual partnership between traditional and contemporary Māori performing arts, applied theatre and the therapeutic encounter. As a form of theatre pedagogy, Theatre Marae has been applied as a decolonising strategy in ensemble work, and to craft evocative theatre that honours Māori expressions of colonisation, trauma and social justice.