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In the past two decades, the terms 'kaupapa Maori' and 'matauranga Maori' have come to prominence in Maori education and research circles. They appear in a wide variety of contexts to articulate and advance certain aspects of Maori education and development. The two terms are generally utilised to support activities designed to generate benefits for Maori and to give expression to Maori ways of doing things, aspects of Maori knowledge and the Maori world view. Interestingly, there are a number of perspectives on the two terms and whilst meanings for both overlap, they are not synonymous. In this article, I present my view of the meaning of kaupapa Maori and matauranga Maori. My background is as a researcher of matauranga Maori, hence my views are presented from this perspective.
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Internationally, Eurocentric hegemonies rooted in coloniality dominate the discourse on environmental wellbeing and sustainable development. Māori frameworks are being used and developed in Aotearoa New Zealand to support bicultural approaches to the management of natural resources and built environments. This paper reports on an Atua (Māori gods and spirits) framework that was found to be valuable as a cultural lens for the co-creation of a toolkit for assessing the wellbeing of indigenous forests. This article provides guidance on the development and application of kaupapa Māori frameworks, particularly Atua frameworks, in wider geographical contexts including urban design and spatial planning.
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M?ori in Aotearoa have higher incidence, prevalence and mortality from chronic disease. The dominant narrative in Aotearoa about the reasons for M?ori ill health neglects to acknowledge the history of colonisation and failures of the health system, alongside the holistic view of health taken by M?ori focusing on collective, wh?nau-based outcomes. In this article, we review health interventions for chronic disease that have a kaupapa M?ori philosophical basis. Our findings demonstrate that there is no clear process in health service design, delivery, research and funding that values and understands m?tauranga M?ori. Western knowledge systems are inadequate for collecting and presenting M?ori knowledge. Overall, we highlight that the tension between acknowledging that a ?by M?ori, for M?ori? approach is best, and the difficulty in defining appropriate evidence collection methodology and outcome measures when funders and policy makers continue to require Western-centric interventions is an obstacle to improving M?ori health outcomes.
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Co-designed research is gaining prominence within the health care space. Community engagement is a key premise of co-design and is also particularly vital when carrying out kaupapa Māori research. Kaupapa Māori describes a “by Māori, for Māori” approach to research in Aotearoa/New Zealand. This article discusses the research process of Hā Ora: a co-design project underpinned by a kaupapa Māori approach. The objective was to explore the barriers to early presentation and diagnosis of lung cancer, barriers identified by Māori. The team worked with four rural Māori communities, with whom we aimed to co-design local interventions that would promote earlier diagnosis of lung cancer. This article highlights and unpacks the complexities of carrying out community- engaged co-design with Māori who live in rural communities. In particular, we draw attention to the importance of flexibility and adaptability in the research process. We highlight issues pertaining to timelines and budgets, and also the intricacies of involving co-governance and advisory groups. Overall, through this article, we argue that health researchers need to prioritise working with and for participants, rather than on them, especially when working with Māori communities.
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Kaupapa M?ori methodologies in Aotearoa New Zealand have often been applied to content of immediate and direct relevance to M?ori communities. Some of these include research about aspects of cultural revitalisation or examinations of the position M?ori occupy within broader ethnic disparities, particularly in health and social outcomes. This article seeks to expand the application of Kaupapa M?ori paradigms to research topics outside ?te ao Maori? (the M?ori world). We argue that the Kaupapa M?ori theorising of a M?ori visual arts and culture scholar can provide crucial insights on white privilege in Aotearoa New Zealand with a view to addressing disparities and creating more embracing and equitable perspectives of belonging, citizenship and nationhood.
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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 M?ori enterprises that demonstrate a wealth of successfully kaupapa M?ori (M?ori ideology)-attuned strategy and policy. The case studies provide practical examples of the incorporation and expression of kaupapa M?ori values into strategy and policy of M?ori enterprises. We also identify the numerous challenges to implementing kaupapa M?ori in the management of M?ori 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 M?ori entrepreneurship.
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- kaupapa māori
- belonging (1)
- bicultural (1)
- blood quantum (1)
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- ethnic identity (1)
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- white privilege (1)