This article has been inspired by doctoral research that focused on the pathway to leadership for wāhine Māori. For the purpose of the study, a mana wahine theoretical framework was created to analyse the lived experiences and character of several Māori women leaders. Known in the study as the Moko Wahine framework, it is embedded in Māori cultural values. A key aspect of the Moko Wahine framework is the potential to strengthen the Indigenous identity of women leaders who are of Māori descent. This theoretical framework is drawn from the characteristics and values of Moerangi Ratahi, a Māori woman leader of Ngāti Awa who lived from the mid-1800s through to the late 1900s.

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. This article draws on a wider study that explores the Hapū Wānanga (HW) CBE programme, a by Māori, for Māori pregnancy and parenting initiative.

In the modern age of technology in Aotearoa, mana Māori motuhake, kaitiakitanga and data sover- eignty are all interconnected. Each provides distinct insight into how Māori people and organisations (as well as other Indigenous peoples) can ensure the protection of knowledge and data. This article discusses these concepts before illustrating what they look like on a practical level by exploring the narrative of Te Reo Irirangi o Te Hiku o Te Ika (Te Hiku Media). Since its inception over 30 years ago, Te Hiku Media has embarked on a range of projects to support the use of Māori and other Indigenous languages in a range of domains, in particular, in the digital world.

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.

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. An online survey was developed to test findings of an earlier qualitative phase of an overall study.

This systematic review centres planning, policy and/or strategic developments and implementation of climate change adaptation with Indigenous groups in Australia, Pacific Islands, Canada and the United States. We used PRISMA protocols to search five databases. The search was organised around three core areas: Indigenous people groups, climate change strategic planning, and Indigenous knowledge and active participation. A total of 6,338 articles from five databases were identified. Records were screened by title and abstract, leaving 87 articles that were assessed by full text. A total of 22 studies were included.

Recent years have been extraordinary for race issues in Aotearoa. The Christchurch mosque shootings in March 2019 shattered long-held illusions of New Zealand exceptionalism; Islamophobia increased following the attacks; an increase in racialised abuse of Asian people followed the outbreak of COVID-19; the Black Lives Matter movement in the United States provided a platform for discussing anti-Black racism and white supremacy in Aotearoa; and in last year’s general election, many political parties campaigned on border security or restricting immigration.

n this situation report, we discuss ways to address current promotional processes that discriminate against Māori and Pacific academics in New Zealand universities. This report follows on from a paper that we published in 2020 showing that Māori and Pacific academics, compared with non-Māori non-Pacific male academics, were significantly less likely to be promoted to the professoriate (associate professor, professor) and earn less, over a 15-year period. These gaps are not explained by research performance (measured by Performance Based Research Fund scores), age or field (e.g., science).

Māori and Indigenous people are methodological, yet how we theorise our ways of being, our languages and our cultural beliefs is often held to the academic margins. Sophisticated systems of Māori knowledge production, retention and transmission over many hundreds of years, twined together with hard-won kaupapa Māori territory, positions us well to re-centre our theorised ways of being, doing and speaking, as a robust research methodology most capable of telling our stories through our own Māori lens.

This article is intended as a provocation for Indigenous researchers to reflect on their cultures and life stories, and consider how sharing their intergenerational experiences can engender cultural empathy with Indigenous peoples that originate from a different community and are at the heart of their study. I explore how an Indigenous researcher’s life story, from a childhood in the African continent to adulthood and parenthood in Aotearoa, influenced his research direction and design toward Indigenous entrepreneurship as an emancipatory and empowering endeavour.