Academic literature on the topic 'Kaupapa Māori ideology'

Sport psychology consulting with athletes who are from an indigenous ethnic group presents some challenges and opportunities that do not typically need to be considered when consulting with nonindigenous athletes. Māori1 are the indigenous ethnic group of New Zealand. To work as a sport psychology consultant with Māori athletes and indeed any indigenous athletes (e.g., Tahitian, First Nation Canadian Indian) it is important for the sport psychologist to have an understanding of Te Ao o Nga Tāngata Whenua (indigenous worldview) and tīkanga Tāngata Whenua (indigenous cultural practices; Hanrahan, 2004; Schinke & Hanrahan, 2009; Tuhiwai-Smith, 1999). Both research and practice in the social sciences regarding Māori people seek to use a Kaupapa Māori (Māori research and practice platform) approach. Kaupapa Māori attempts to ensure that cultural sensitivity is infused from the conceptualization of an intervention (e.g., psychological skills training, psychological intervention) through to the design, delivery, evaluation, final analysis, and presentation of the intervention or research project. A Kaupapa Māori approach to sport psychology consulting attempts to ensure that key Māori aspirations are honored and celebrated, as many Māori do not wish to follow a non-Māori ideology that depersonalizes the whānau (family) perspective and seeks individuality in its place (Durie, 1998a; Mead, 2003). Therefore, an effective sport psychology consulting program for an athlete who lives her or his life from a Te Ao Māori (Māori worldview) and tīkanga Māori (Māori cultural practices) perspective needs to be constructed as a Māori-for-Māori intervention based within a Kaupapa Māori framework.

One of the great challenges for indigenous and non-indigenous entrepreneurs in the twenty-first century is to move beyond profit maximisation as an acceptable modality for doing business and gravitate towards the concept of socially optimal outcomes, where maximising community well-being and minimising externalities to the natural environment and social justice are paramount. We present findings from a case-study analysis of Māori enterprises that demonstrate a wealth of successfully kaupapa Māori (Māori ideology)-attuned strategy and policy. The case studies provide practical examples of the incorporation and expression of kaupapa Māori values into strategy and policy of Māori enterprises. We also identify the numerous challenges to implementing kaupapa Māori in the management of Māori Asset Holding Institutions and offer a way forward. Although the case studies are context specific, they provide some key principles and learning that can guide the greater uptake of kaupapa Māori entrepreneurship.

INTRODUCTION: This article examines how culturally appropriate teaching contributes to a positive learning experience for Pasifika students on the Bachelor of Bicultural Social Work degree programme at Te Wānanga o Aotearoa (TWoA), an indigenous tertiary institution in New Zealand dedicated to promoting access to education for Māori and others and delivering an educational experience based on indigenous principles and practice.APPROACH: Teaching in a social work programme is explored through the lens of the Kaupapa Wānanga framework and Ngā Ūara (values) that form the foundational ideology of TWoA. It draws on the personal experiences of a social services educator using culturally responsive pedagogies that embrace the unique links of Polynesia–Pasifika peoples. CONCLUSIONS:Culturally responsive pedagogy is vital for Pasifika students to feel valued and culturally connected.

Aotearoa, New Zealand, is both a bicultural nation and a multicultural society, so the need to prioritise culture in design pedagogy and practice is not only palpable but well overdue within our creative tertiary institutes. Diversities are acknowledged as highly valuable within higher education, but when they are explored as non-western cultural and creative practices, they are still sidelined as optional, or as extensions to the current teleological pathways carved out within tertiary design curricula and practice. Building on the ‘Indigenous Wisdom’ framework outlined in the emergent design provocation Transition Design, this research introduces how an appreciation of cultural acumen can benefit, enrich, critique, and radicalise current design thinking, process and praxis. This study will discuss both Māori and Pasifika world views and ideologies and illustrate how these can enrich and enable design education. The aim of this paper is to highlight an appreciation for the reciprocity and respect imbued within kaupapa Māori and the Pasifika ideology of ta-vā (time and space) and how these considerations can enhance the discipline when they are purposefully, knowingly and respectfully imbued in design thinking and praxis. This research specifically focuses on the establishment of connections as essential to both the discipline and the teaching and learning experience. To achieve this, this study will introduce commensality, the coming together around a table to break bread and boundaries, and place it within the framework of Transition Design. Having gained an appreciation of Transition Design, Māori and Pasifika world views and ideologies, and commensality, this research will exemplify instances where students have combined these considerations to enhance their design solutions, and also where pedagogy can be used to specifically enhance teaching and learning by enabling an appreciation of cultural identity and social connectivity within the learning space. 
 
 How to cite this article:O’SULLIVAN, Nan; HAKARAIA, David. The use of Māori and Pasifika knowledge within the everyday practice of commensality to enrich the learning experience. Scholarship of Teaching and Learning in the South v. 2, n. 2, p. 4-17, Sept. 2018. Available at: http://sotl-south-journal.net/?journal=sotls&page=article&op=view&path%5B%5D=42&path%5B%5D=31
 
 This work is licensed under the Creative Commons Attribution 4.0 International License. To view a copy of this license, visit http://creativecommons.org/licenses/by/4.0/

This article describes a Māori world view, and contrasts it with a Pākehā world view in order to demonstrate how cultural norms influence the way in which a person views the world. This article will explain the notion of Kaupapa Māori ideology, which is supported by the Māori world view. The Rangihau model, which places the Māori world view at the centre and locates the Pākehā world view on the periphery, will be used here to illustrate Kaupapa Māori ideology. One of the features of the Rangihau model is the cultural notion of whenua, which is used as a portal through which to access a new research model. This model can be used as a methodological basis for research pertaining to Patuheuheu hapū – a subtribe of Ngāi Tūhoe.

We describe a collaboration between Māori (Indigenous people of Aotearoa/New Zealand) and Tauiwi (non-Māori) researchers on a software engineering project. Te Tiriti o Waitangi (The Treaty of Waitangi) provides the basis for Māori to lead research that involves Māori as participants or intends to impact Māori outcomes. Through collaboration, an extension of the traditional four-step software design process was created, culminating in a nine-step integrated process that included Kaupapa Māori (Māori ideology) principles. The collaboration experience for both Māori and Tauiwi highlighted areas of misunderstanding within the research context based on differing worldviews and our ability to navigate and work through this. This article provides context, guiding principles, and recommended research processes where Māori and Tauiwi aim to collaborate.

Manaakitanga plays an important role in Māori society. There are several meanings associated to this Māori cultural concept, one of which refers to the fostering and nurturing of relationships between a host and a visitor. The well-being of the visitor is paramount to the development of this relationship as the mana (prestige) of the host is at stake. If the host fails to manaaki (support) their visitor this could result in the loss of mana within the Māori community as the host has shown they are incapable of attending to the needs of others. In recent times, there has been an increased presence of the term manaakitanga in tourism related documents, which has generated several interpretations of this cultural concept. Currently, various government organisations use this concept as a basis for developing both short and long-term strategies. This is particularly noticeable in the New Zealand Tourism Strategy 2015. However, there are varied interpretations of the term manaakitanga by the tourism industry, which are in conflict with Māori operators understanding and knowledge of manaakitanga reflected in their businesses. In order to contextualise the experiences and perspectives provided by Māori tourism operators, a theoretical framework has been developed. This framework called ‘Te Kōhai’ located in kaupapa Māori (Māori ideology) ideology best reflects the world-view of the participants who form the basis of this study. Thus, this study has been prompted by the research question - how is manaakitanga interpreted in a Māori tourism operation? Possible misinterpretation of manaakitanga may result in the concept being used incorrectly and the transgression of cultural practices, thus compromising the experiences offered by Māori tourism operations. It is important then, to investigate, whether manaakitanga is understood as ‘hospitality’ in the tourism industry and more specifically, by people who work within a Māori tourism operation. Additionally, it is important to determine how staff employed in a Māori tourism operation, understand and portray this concept. Subsequently, interpretations of manaakitanga from the perspective of Māori tourism operators, forms the basis of this thesis.

Through a comparison with the film’s source, Witi Ihimaera’s novel The Whale Rider (1987), this chapter explores why many Māori found the film culturally offensive on account of the way that its Pākehā director, Niki Caro, imposed a euro-centric feminist ideology on the story in the process of adaptation that was at odds with the kaupapa Māori approach taken by Ihimaera in the original. The film is discussed as illustrating a trend whereby national coming-of-age stories would increasingly be subjected to a conventionalized generic treatment in order to reach a prospective international audience sought by funding bodies.

This chapter leads a critical discourse amongst research and educational leadership communities around the nature of cross-cultural interactions and the role diversity plays in changing the status quo with regard to access, equity and academic achievement. Through this strengths-based qualitative inquiry, the authors bridge Kaupapa Maori (Maori ideology) and critical race theory methodologies with Maori and non-Maori culturally responsive leadership frameworks. Prerequisite conditions for effective cross-collaboration are presented based on the experiences of an international, interdisciplinary research team in collaboration with practicing Maori and non-Maori leaders of primary and secondary schools in Aotearoa New Zealand (NZ). The aim of the partnership is to promote the voices and practices of effective school leaders, through cross-cultural collaboration and research, to continue building critical mass for the important role of informing effective, culturally responsive leadership practices across Aotearoa NZ.