Māori and Pacific students are not achieving in science in comparison with other ethnic groups in Aotearoa New Zealand. At the same time, evidence of engagement with their traditional ways of knowing and being in university science settings is limited. Most formal science curricula globally are founded on Western modern science, and this focus can contribute to the underachievement of Indigenous students in science, particularly if Indigenous knowledge is not included (Howlett et al., 2008). Culturally sustaining pedagogy (Paris, 2012) acknowledges cultural pluralism, yet many science educators lack the cultural capital to comfortably reference Indigenous knowledge in their teaching.
Around the world, favourable social and political circumstances have encouraged the development of academically non-traditional ways of researching. This article explores the recent proliferation of research approaches from Pacific and Pasifika communities which, in some Australian and New Zealand contexts, are attracting increased interest from policymakers and researchers. We present a socio-historical account of how the Pacific research paradigm emerged and some key contemporary Pacific research approaches within this paradigm. We then critique aspects of the paradigm’s development by discussing opportunities and challenges.
How can waiata declare and perpetuate one’s belonging to place, to tūrangawaewae? Waiata are commonly performed at pōwhiri, following, and, in support of whaikōrero. Within this context, place is central to waiata. Its purpose is to complement the whaikōrero, ultimately expressing identity, broaching responsibility for, and the significance of place. Place in the form of tūrangawaewae, a place to stand, a purview of the use of language through waiata, contextualizes cultural identity through song.
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.