2023, Volume 1
Article 1
Reclaiming the mana of the Māori/Indigenous father
by Russell Harrison (Te Rarawa, Ngāti Hine)
Indigenous parenting is intrinsic to cultural self-determination. It is the conduit through which cultural knowledge and worldview is shaped and translated. It advances and thus honours the geneological and spiritual relationship between Indigenous people and the land. Despite numerous investigations into the role Western parenting practices play in promoting positive outcomes for their children, little research has focused on Indigenous parenting practices. Moreover, the roles of Māori/Indigenous fathers are seldom considered and if they are, it is predominantly within a deficit discourse focused on the failings of Indigenous men. This colonial disregard of Māori/Indigenous fathers is overturned in this article by acknowledging the work Māori fathers, and by extension all Indigenous fathers, do in building healthy Indigenous futures. This article addresses Indigenous fatherhood as an important field of study that is yet to be given the recognition it deserves. The generative approach taken up by this Indigenous researcher provides a Māori lens on the current literature on Indigenous fatherhood alongside an autoethnographic exploration of my experiences growing up in South Auckland with a Māori father.
Article 2
Haporitaka: Virtual communities as a tool for te reo Māori revitalisation
by Alice Dimond (Kāi Tahu, Kāti Māmoe, Waitaha, Ngāti Kahungunu)
Te reo Māori, the Indigenous language of Aotearoa New Zealand, has been on a revitalisation journey since the 1970s. Through many efforts and investments the language is slowly reawakening. But the plight is ongoing and te reo Māori remains in a vulnerable position. Much of the revitalisation effort so far has focussed on revitalising te reo Māori in the home. This effort is based on the understanding that intergenerational transmission of language allows a language to thrive, with connection, conversation, and community being vital for language learning and maintenance. However, in an increasingly urbanised modern world with many Māori living away from their tribal homelands we must ask, what do these strategies mean for learners who are isolated from other speakers? This article seeks to evaluate whether the concepts of home, connection, community and intergenerational language transmission are still relevant and applicable in our modern context where technolgoy and new media has redefined social interaction.
Article 3
Going home: The importance of reconnecting to Māori culture through whakapapa
by Erin Marie Lincoln (Te Āti Haunui-a-Pāpārangi, Ngāti Whātua)
This article explores how five research participants from my whānau, who grew up in a predominantly Pākehā (white New Zealand) environment, experienced a profound sense of loss and disconnection from their Māori heritage. The study subsequently explores their individual journeys of reconnecting with their Māoritanga. Through their narratives, we gain valuable insights into the pivotal role of whānau support in this process, as well as the significance of whakapapa (geneology) and the physical return to marae (meeting house), whenua (land) and awa (river). It becomes evident that their reconnection to culture has played a vital role in enhancing their overall wellbeing, with participants framing their journey as a path to healing through a newfound sense of belonging. Conducted within the framework of kaupapa Māori research, this study not only strengthens the mana (spiritual power) of our whānau but offers valuable insights that can inform the development of strategies to protect our tamariki (children) from the cultural disconnection trauma experienced by their parents and grandparents. The findings from this article hold relevance beyond our whānau, extending to benefit all iwi (tribes) and whānau seeking to gain a deeper understanding of how to support their people on the journey of reconnection.
Article 4
What do you see when you see me: Identity hybridity and the struggle of having a non-Pasifika name
by Judith Crawford (Fijian, Samoan)
This article presents an autoethnographic study of the author's evolving ethnic and cultural identity over her lifespan after moving to New Zealand from Fiji as a teenager. This self-reflective journey explores the influence of names and physical characteristics on the author's identity, employing the metaphor of a braided river to illustrate the significant shifts in identity that can occur due to environmental changes. Drawing on Nagel's (1994) concept, the author views their cultural identity as a complex tapestry, woven from elements of their Fijian and Samoan heritage and contemporary influences such as living and working in New Zealand and being married to a Māori man. The process of cultural adaptation described is intricate and illuminates how identity construction is influenced by others perspectives. In the face of discrimination the author draws on their education, region and whakapapa for resilience. In the end the author is clear that their identity is theirs to define.
Article 5
by Daniel Walker (Tangahoe, Ngāti Ruanui, Ngāruahine, Maniapoto, Tūhourangi, Ngāti Kahungunu ki Wairoa, Pākehā); Tainui Tukiwaho (Te Arawa, Tūhoe, Ngāti Tūwharetoa, Whakatōhea, Kāi Tahu); Mihi Aspinall (Te Whānau a Ruataupare, Mahuta ki Tai, Ngāti Koata)
This paper describes 'He Puna Kounga', a tool which provides a tangible approach to understanding and enhancing mana motuhake. He Puna Kounga assists individuals, groups and organisations assess their current state of self-determination, identify areas of strength and weakness, and take steps towards improvement. The tool quantifies factors that are considered in a self-assessment, including time, culture, energy, mana, pūtea and whanaungatanga. The factors that are included can be varied according to different situations. We present analyses by the three authors of their own Mana Motuhake Quotient and subsequent changes which resulted in improvements in their expression of mana motuhake. Our aspiration is to extend the current discourse on mana motuhake with potential for further research to validate and test the tool, and to explore its impact on personal and community outcomes.
Article 6
Co-design: A process for change in the Aotearoa New Zealand education system
by Michelle Lavender (Te Ātiawa (Ngāti Rāhiri), Waikato-Tainui, Ngāpuhi, Ngāti Ruanui, Ngāti Kahungunu, Ngāti Rārua)
There have been numerous 'tinkering around the edges' attempts to improve educational outcomes for Māori, but real change will only occur when Māori are equal partners in all education decisions affecting their tamariki. This autoethnographic study analyses the effectiveness of co-design as a pathway for co-governance in Te Tātoru o Wairau, a Marlborough educational capital works project, involving iwi, the Ministry of Education, and other stakeholders. The case study critiques the project, measuring it against key indicators of Māori success: rangatiratanga (self-determination), cultural revitalisation and whānau (family) engagement. The article explores co-design's effectiveness in achieving these goals. The most effective examples from Te Tātoru o Wairau occurred when power and resources were shared, with adequate time devoted to the co-design process alongside respect for iwi values. The findings suggest that without comprehensive sharing of power and resources, the quality of co-design is compromised, and the potential for rangatiratanga is unfulfilled. The study calls for a reinforced commitment to the principles of Te Tiriti o Waitangi across all educational levels, including school governmance, to ensure successful initiatives.