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.

This article reports research that set out to investigate men’s experiences at taiaha wānanga in Waitaha/ Canterbury, Aotearoa New Zealand, and whether those experiences helped to shape tāne Māori identity. There is a gap in our existing understanding of men’s experiences in this kaupapa, providing a unique opportunity to learn how mau taiaha has shaped participants’ lives. The strongest themes identified within the data include cultural disconnection and the search for tāne Māori identity, along with the role of taiaha wānanga in male identity construction.

Mana and kaitiakitanga capture the relationships essential to Māori perceptions of wellbeing. These relationships reflect the interconnectedness and interdependence of humans with the people, places and things in their worlds, and the responsibilities associated with these relationships. Mana is critical for mokopuna, as is the requirement to action it, through kaitiakitanga (Marsden, 2003; Paul-Burke & Rameka, 2015). Kaitiakitanga recognises the place of humans, including mokopuna, to assume guardianship roles and responsibilities.