Tino Rangatiratanga Research Articles

Indigenous self-determination in Māori education and reactionary responses from 1960 to 1992

ABSTRACT In 1990, a national controversy erupted in Aotearoa, New Zealand, when a series of Hui Tino Rangatiratanga (sovereignty meetings) called for an independent Māori education authority. Citizens, politicians, and journalists accused the organisers of ‘apartheid’, ‘separatism’, and a ‘fanatical takeover’. Such claims coincided with a contemporaneous push against the inclusion of Māori culture, language, and knowledge in the country’s classrooms. Similar debates had emerged in preceding events such as Jack Hunn’s Report on the Department of Maori Affairs in 1961, the Petition for courses in Maori language and Maori culture in 1972, kōhanga reo (language nests) in 1982, and kura Kaupapa Māori (immersion schools) in 1985. This article interprets archival sources from these historical conflicts through critical Māori theorisations, especially Wally Penetito’s sociology of Māori education. I argue that reactionary commentators have consistently misrepresented aspirations for tino rangatiratanga (sovereignty, self-determination) as promised in the Māori version of the Treaty of Waitangi. The conservative backlash attempted to uphold an opposing narrative of the treaty in which the colonial government held unmitigated sovereignty over Māori. Such conflicts have continuing global relevance given recent reactionary movements against Indigenous rights to treaty, education, and self-determination in Aotearoa and many other locations across the world.

Theorising Māori Health and Wellbeing in a Whakapapa Paradigm: Voices from the Margins

ABSTRACT Whakapapa is an Indigenous metatheoretical framework; a phenomenon of metaphysical and social connections embedded in Indigenous epistemology unique to Aotearoa New Zealand (Aotearoa NZ). This research foregrounds the innate connection between Māori, land, health, and wellbeing as an expression of Whakapapa, nuanced through the layering of lived experience and sensemaking of 30 Māori participants, situated in dialogue with the culture-centered approach (CCA). Noting the erasure of Māori voices from the hegemonic frame of health communication in the settler colonial state, we sought to understand health and wellbeing meanings, challenges and solutions as articulated by Māori participants at the margins of Indigeneity. Drawing on the CCA approach to health communication, the manuscript highlights the relationship between Whakapapa and voice. The dialogs emergent from in-depth interviews place the CCA in dialogue with the Whakapapa paradigm, foregrounding the role of voice democracy in creating anchors to health and wellbeing among Māori, rooted in tino rangatiratanga (sovereignty). The articulations of Māori health voiced from/at the margins are offered as interventions into the large-scale health inequities experienced by Māori in Aotearoa NZ.

Indigenous climate justice in Aotearoa New Zealand: the dangers of (mis)recognition within climate policymaking

This paper explores Indigenous climate justice in the settler-colonial context of Aotearoa New Zealand. We adopt the interdisciplinary approach of Critical Discourse Analysis (CDA) to examine the extent to which Māori knowledge systems (mātauranga Māori) and Māori status as Treaty partners with the Crown (New Zealand Government) were recognised included in New Zealand’s Zero Carbon Act (ZCA). Through our exploration we reflect on and explore Māori experiences of climate injustice through lack of recognition or misrecognition. CDA helps to identify whose voices dominated the ZCA process, revealing unequal power relations between stakeholder groups, the Crown, and Māori. By analysing policy documents, long-form submissions from Māori, and interviews with Māori we shed light on the power dynamics which shaped the ZCA process and the implicit assumptions regarding Māori participation in climate policy decision-making. The misrepresentation of Māori as stakeholders rather than treaty partners perpetuates historical legacies of colonization. By applying CDA within the context of climate justice, we highlight tensions between Māori aspirations for partnership and the actual treatment of Māori as stakeholders rather than Treaty partners. By closely examining the narratives surrounding the formation of the ZCA, CDA reveals the ways in which Māori voices are side-lined, their aspirations and concerns dismissed, their Indigenous knowledge systems (mātauranga-a-iwi and mātauranga-a-hapu) marginalized, and their rights to retain their tino rangatiratanga (sovereignty) violated.

Drivers of access to cardiovascular health care for rural Indigenous Peoples: a scoping review.

Māori (the Indigenous Peoples of Aotearoa New Zealand) are disproportionately represented in cardiovascular disease (CVD) prevalence, morbidity and mortality rates, and are less likely to receive evidence-based CVD health care. Rural Māori experience additional barriers to treatment access, poorer health outcomes and a greater burden of CVD risk factors compared to Non-Māori and Māori living in urban areas. Importantly, these inequities are similarly experienced by Indigenous Peoples in other nations impacted by colonisation. Given the scarcity of available literature, a systematic scoping review was conducted on literature exploring barriers and facilitators in accessing CVD health care for rural Māori and other Indigenous Peoples in nations impacted by colonisation. The review was underpinned by Kaupapa Māori Research methodology and was conducted utilising Arksey and O'Malley's (2005) methodological framework. A database search of MEDLINE (OVID), PubMed, Embase, SCOPUS, CINAHL Plus, Australia/New Zealand Reference Centre and NZResearch.org was used to explore empirical research literature. A grey literature search was also conducted. Literature based in any healthcare setting providing care to adults for CVD was included. Rural or remote Indigenous Peoples from New Zealand, Australia, Canada, and the US were included. Literature was included if it addressed cardiovascular conditions and reported barriers and facilitators to healthcare access in any care setting. A total of 363 articles were identified from the database search. An additional 19 reports were identified in the grey literature search. Following screening, 16 articles were included from the database search and 5 articles from the grey literature search. The literature was summarised using the Te Tiriti o Waitangi (Treaty of Waitangi) Framework principles: tino rangatiratanga (self-determination), partnership, active protection, equity and options. Themes elucidated from the literature were described as key drivers of CVD healthcare access for rural Indigenous Peoples. Key driver themes included input from rural Indigenous Peoples on healthcare service design and delivery, adequate resourcing and support of indigenous and rural healthcare services, addressing systemic racism and historical trauma, providing culturally appropriate health care, rural Indigenous Peoples' access to family and wellbeing support, rural Indigenous Peoples' differential access to the wider social determinants of health, effective interservice linkages and communication, and equity-driven and congruent data systems. The findings are consistent with other literature exploring access to health care for rural Indigenous Peoples. This review offers a novel approach to summarising literature by situating the themes within the context of equity and rights for Indigenous Peoples. This review also highlighted the need for further research in this area to be conducted in the context of Aotearoa New Zealand.

Critical Tiriti Analysis of He Mata whāriki, he matawhānui

Hapū are interested in local government due to their decision-making influence over the cultural, social, economic and environmental wellbeing of a district that can enable or restrict tino rangatiratanga. In Aotearoa, the debate about Indigenous engagement in local government is shaped by Te Tiriti o Waitangi responsibilities to protect and promote the interests of hapū. There is currently a major review of local government underway, which is providing a once-in- a-generation opportunity to have a courageous conversation about the future of this sector. This paper presents a Critical Tiriti Analysis (CTA) examining to what extent He mata whāriki, he matawhānui–the local government draft review report–has engaged with te Tiriti. It includes a postscript on the final report released while this paper was under review. In the draft report we found variable engagement. It was strongest regarding relationships and governance and weaker in relation to tino rangatiratanga, ōritetanga (equitable citizenship) and wairuatanga (spiritual domain). This review challenges local and regional government to lift their game in relation to their te Tiriti responsibilities and concludes that local Māori solutions, mātauranga Māori knowledge and leadership are required at all levels of local and regional government. National states of emergency and devastating disasters in the context of Cyclone Gabrielle will no longer wait for the bureaucracy of the local government.

Encountering the Face of Tū-mata-uenga: The Educational Experiences of Rangatahi Māori Apprehended for Offending

Marginalised and ousted from the New Zealand education system, 70% of youths apprehended for offending and appearing in a New Zealand Youth Court or Rangatahi Court experiencing complex needs are not engaged in education, employment, or training (Oranga Tamariki, Oranga Tamariki. (2020). Quarterly report—September 2020). This article reports findings from a broader PhD study investigating the educational experiences of 10 rangatahi Māori (Māori youth) aged 15–17 years apprehended for serious youth offending and excluded from mainstream education. Drawing on mātauranga Māori (Māori knowledge) and kaupapa Māori, notions of indigenous resilience are used to unpack the rangatahi Māori participants’ responses to negative educational experiences in the mainstream English medium secondary school education system. This article posits that resilience was evident when the rangatahi Māori exercised tino rangatiratanga (sovereignty) through boldness (a characteristic of Tū-mata-uenga the guardian of war), resistance and liminality to reject educational spaces where they perceived they were underserved, discriminated against, and marginalised. Changing the negative Māori student exclusion and disengagement statistics in mainstream education is critical. To address the exclusion statistics, classroom practitioners could be more responsive to rangatahi Māori experiencing complex needs by recognising their experiences and understanding their responses to those experiences. Understanding how resilience as resistance, liminality, and boldness is understood within te ao Māori (the Māori world) perspectives will enable a more culturally responsive approach to working with these rangatahi Māori in mainstream education.

Tino Rangatiratanga- Indigenous (MĀORI) Sovereignty and the messy realities of reconciliation efforts at the 2023 FIFA Women’s World Cup

Organisers of the 2023 FIFA Women's World Cup event made explicit their aim to ‘be and do better’ regarding the inclusion and representation of Indigenous peoples. This was particularly important because in seeking to jointly secure the right to host the event, both Aotearoa New Zealand and Australia made much of including and showcasing Indigenous cultures in their respective countries. Subsequently, organisers incorporated Indigenous flags, language, and rituals throughout the event. FIFA appointed cultural advisors to enhance cultural understanding among teams. However, the Spanish national team, “La Roja”, sparked controversy by posting a video mocking the haka, ‘Ka Mate,’ a cultural treasure to Māori, the Indigenous people of Aotearoa New Zealand. This led to public outcry, calls for apology, and efforts to reconcile relations. In this commentary, we explore this incident, critiquing FIFA and the current state of event management regarding the inclusion of Indigeneity and engagement with Indigenous Peoples.

Patient perceptions of barriers to attending annual diabetes review and foot assessment in general practice: a qualitative study.

Introduction Regular diabetic foot checks, at least annually, are important for early identification of risk factors and prevention of ulceration and amputation. To ensure this, most general practices in Aotearoa New Zealand (NZ) offer free annual diabetes reviews (ADRs) which include a comprehensive foot evaluation. However, attendance rates at these ADRs are low. Aim To explore patients' perspectives on the barriers to attending ADRs and foot checks. Methods Semi-structured interviews with people with type 2 diabetes who were overdue their ADR (n = 13; 7 women, 6 Māori) from two urban practices were conducted. Interviews were audio recorded and transcribed verbatim and then analysed using an inductive thematic analysis approach. Results We identified three key themes demonstrating barriers to attendance: healthcare-associated factors (suboptimal clinician-patient relationship, not having a consistent general practitioner (GP)); patient-related factors (co-morbid health conditions, issues surrounding identity, and logistical issues); and systemic factors (COVID-19 pandemic, travel distance to the practice, unawareness of available foot care services). Participants' feedback focused on patient-centred approaches for improvements to service delivery, for example using online educational materials, and utilising culturally appropriate models of health including Te Whare Tapa Whā and Whānau Ora approach. Discussion We identified several barriers to attendance, some of which are potentially modifiable. Addressing modifiable barriers and incorporating suggestions made by participants may improve access to the ADR and reduce non-attendance. Further participatory action research could explore these insights in ways that facilitate tino rangatiratanga (self-determination) and palpable action.

‘It’s about having that knowledge, tino rangatiratanga!’ Understanding structural barriers to accessing aged residential care services among older Māori in New Zealand

ABSTRACT New Zealand’s older Indigenous people (Māori) are underserved and underrepresented as consumers of aged residential care services (ARC). This study seeks to ascertain, from the perspectives of older Māori and whānau (family), the influence of structural factors that impact the process of seeking aged residential care. This study used a qualitative Kaupapa Māori research approach. In-depth interviews were undertaken with older Māori (n = 30) and whānau members (n = 18). Interviews were audio recorded and transcribed with themes identified using thematic analysis. Structural barriers related to ‘Navigation’ and ‘Service design and locality’ were identified by older Māori and whānau which provide insight into the oppressive nature of structural racism and highlighting various factors that affect older Māori and whānau access to ARC. Equity approaches that focus on optimising Māori access to ARC are needed in order to move ARC services towards equity. ARC services provide an important service for older New Zealanders. Our findings challenge and disrupt the universalistic nature that underpin New Zealand health structures. Health decision-makers should consider these findings to address the powerful and damaging effects structural racism has that compromise older Māori and whānau uptake and access to ARC services.

Reconciling guardianship with ownership: Protecting taonga plants, Māori knowledge, and plant variety rights in Aotearoa New Zealand

AbstractThe Plant Variety Rights Act of Aotearoa New Zealand (PVR Act), recently reformed in 2022, adopts new protections for Indigenous relations with native and culturally significant plants, and for traditional knowledge. The Act specifically aims to protect kaitiaki (guardian or caretaker) relationships that Māori have with taonga (treasured, culturally significant) plant species and mātauranga Māori (Indigenous knowledge) in the PVR system. By taking these reforms into account and examining how they may operate in practice, this article considers whether the PVR Act fulfils the constitutional obligations the government owes to Māori under the Treaty of Waitangi | Te Tiriti o Waitangi framework. In addition to conducting a doctrinal assessment of the revised statute, the article undertakes an intellectual property landscape analysis, revealing how PVR systems, both domestically and overseas, have been used by non‐Māori entities to assert ownership claims to varieties of taonga plants in the past. The article further draws upon a third research methodology, presenting initial results from qualitative interviews conducted with Māori and non‐Māori experts in intellectual property, taonga plants, and mātauranga Māori. Synthesising the results of these three forms of investigation, the article argues that while some of the changes made in the PVR Act support the exercise of partial Māori authority in relation to taonga, it remains to be seen whether the Treaty promise of tino rangatiratanga (chieftainship, sovereignty, or self‐determination) can be fully achieved in the PVR system.

Settler/Invader Identity and Belonging in Aotearoa New Zealand

This Kaupapa Māori writing inquiry explores “Tāngata Tiriti” (People of the Treaty) as a settler/invader identity term in Aotearoa New Zealand. Derived from the failed policy platform of “biculturalism” and “Indigenous inclusion,” Tāngata Tiriti is a byproduct of neoliberalism and settler/invader colonialism that fails to provide for Indigenous inclusion, mana motuhake (Indigenous sovereignty) and tino rangatiratanga (self-determination). This article argues that Tāngata Tiriti should be abandoned due to the 2014 paradigm shift surrounding Te Tiriti o Waitangi (Te Tiriti) and mana motuhake from the Te Paparahi o Te Raki report and the author’s subsequent research on non-signatory hapū and iwi. Pākehā settler/invader perspectives on Tāngata Tiriti are compared with Tāngata Moana and Asian scholarly understandings. The author advocates adopting Tāngata Moana thinking around letting Māori as mana whenua lead “wayfinding” and “meaning-making” to define allyship and promote a “collective future” together based on Māori constitutional values that are generally universal throughout Pacific cultures. Instead of settler/invader identity constructs and the doctrine of the nation as a White possession, movement toward a collective future must begin from a place of sovereign relationality. The pedagogy of teaching Te Tiriti must change, the ill-conceived Tāngata Tiriti identity must be abandoned, and “New Zealand” as a settler/invader colonial enterprise must end. Our future must be post-settler/invader colonial and post-Tiriti and must recognize unceded mana motuhake or sovereignty.

Envisioning a Tiriti-responsive New Zealand Health Plan: lessons from district health boards' annual plans.

Over recent decades, a body of research has established the presence of pervasive health inequities experienced by Māori. Work to identify the root causes of inequities has focused on the unequal distribution of the determinants of good health, access to healthcare, and racism. This study contributes to a small but growing field of work which engages with Te Tiriti o Waitangi to critique key health documents, focusing on district health boards' (DHBs) annual plans. A qualitative, directed content analytical approach was used to investigate whether DHBs' 2019/2020 annual plans were consistent with the principles of Te Tiriti o Waitangi, as identified by the Wai 2575 Waitangi Tribunal inquiry. While annual plans contained actions that aligned with the principles of active protection and equity, comparatively few related to the principles of options, partnership, and tino rangatiratanga. Overall, DHB actions operated to constrain options available to Māori and efforts to exercise the Tiriti-guaranteed right of tino rangatiratanga in the provision of health services. While DHBs' annual plans expressed commitment to Te Tiriti o Waitangi, their content did not give effect to these commitments. Significant shifts are necessary if future New Zealand Health Plans are Tiriti-responsive documents that deliver Tiriti-responsive health services.

Karanga rua, karanga maha: Māori with lived experience of disability self-determining their own identities

ABSTRACT For Indigenous Māori in Aotearoa New Zealand, the impact of disability can be pervasive yet often invisible due to considerable gaps in the accuracy and interpretations of disability data and information for Māori. We present findings from a kaupapa Māori qualitative study that centres perspectives of Māori with lived experience of disability, exploring how they define and negotiate their identities within the context of health and wellbeing. Our findings emphasise how Western-centric constructs of ‘disability’ and related terms fail to align with te ao Māori perspectives. We discuss the notion of ‘karanga rua, karanga maha’ as a potential framework to understand how Māori with lived experience of disability conceptualise and express a plurality of identities within Māori collectives. Māori ways of being, knowing, relating and doing are vital to advancing understanding of the impacts of disability to address priorities and aspirations of Māori with lived experience of disability. There is a critical need for national level dialogue led by, with, and for Māori with lived experience of disability to define their collective identity, (re)claiming their own mātauranga and ways of knowing, in concert with recognition and acknowledgement of their tāngata whenua rights to full expression of tino rangatiratanga in their health and wellbeing. Glossary of Māori terms: aroha: love, compassion, empathy; hapū: kinship group, sub-tribe, sub-nation, to be pregnant; iwi: extended kinship group, tribe, nation, people, bone; ira: life principle; kaitiakitanga: guardianship; kanohi ki te kanohi: face-to-face; kapa haka: traditional Māori performing group; kāpō Māori: Māori with visual impairment, who are blind or deafblind; karanga: call or chant; karanga maha: person related through more than two lines of decent; karanga rua: someone related through two different lines, standing in a double relationship; ‘karanga rua, karanga maha’: a proposed framework for conceptualising Māori Disability identity - in reference to the integrated plurality of a person having two (rua) or many (maha) callings or intersectionally relational elements; kaumatua: elders; kaupapa Māori: Māori agenda, Māori principles, Māori ideology - a philosophical doctrine, incorporating the knowledge, skills, attitudes and values of Māori society; koro: elderly man, grandfather, term of address to an older man; kuia: elderly woman, grandmother, female elder; mana: spiritually sanctioned or endorsed influence, power and authority; manuhiri: visitor, guest; Māori: Indigenous Peoples of New Zealand; marae: courtyard, the open area in front of the wharenui, where formal greetings and discussions take place. Also used to include the complex of buildings; mātauranga: knowledge, wisdom; māuiui: illness, disorder; moemoeā: to have a dream, have a vision; ngāti Turi: Māori Deaf; Pākehā: foreign, New Zealander of European descent; Papatūānuku: Earth Mother; pēpi: baby, infant; rangatahi: younger generation; rangatira: chief/chieftainess; rohe: boundary, territory; rongoā: medicine, remedy; tamariki: children; tāngata: people; tāngata Turi: Māori Deaf; tāngata whaikaha: an empowering umbrella term used to encompass people (of all ethnicities) with lived experience of disability (literally: people striving for enablement); tāngata whaikaha Māori: an empowering umbrella term used to encompass Māori people with lived experience of disability (literally: people striving for enablement); tāngata whenua: people born of the land - of the placenta and of the land where the people's ancestors have lived and where their placenta are buried; tapu: sacred; te ao Māori: the Māori world; te ao Pākehā: the Pākehā (foreign) world; te ao tawhito: the ancient world; te reo Māori: the Māori language; Te Tiriti o Waitangi: the Māori version of the Treaty of Waitangi; forms the foundation of the contractual relationship between two internationally recognised sovereign nations – Māori, as tāngata whenua (people of the land), and the British Crown; tino rangatiratanga: absolute sovereignty, self-determination; tūrangawaewae: standing, place where one has the right to stand; tikanga Māori: customary system of values and practices developed over time and deeply embedded in the social context; tīpuna/tupuna: ancestors; wairua: spirit, soul; wānanga: to meet, discuss, deliberate, consider; Whaikaha: Te Reo Māori name of the Ministry of Disabled People; whakamā: to be ashamed, shy, bashful, embarrassed; whakapapa: ancestry, genealogy, familial relationships; whanau: to be born, extended family, family group; whānau hauā: a name for Māori with lived experience of disability; wharekai: dining hall; wharenui: meeting house, large house; whenua: placenta, ground, land.

Academic-community solidarities in land occupation as an Indigenous claim to health: culturally centered solidarity through voice infrastructures

In this work, we explore the role of land in Indigenous theorizing about health, embodied in a land occupation that resisted a climate-adaptive development project imposed on the community from the top down by the local government. The proposed development project of building a stop bank on the Oroua River sought to alienate Māori from the remnants of the land. Embedded in and emerging from a culture-centered academic-community-activist partnership, an advisory group of Māori community members om the “margins of the margins” came together to participate in the occupation of the land to claim it as the basis for securing their health. This study describes the occupation and the role of our academic-activist intervention in it, theorizing land occupation as the root of decolonizing health emerging from Indigenous struggles for sovereignty (Tino rangatiratanga). The community advisory group members brought together in a culture-centered intervention, collaborated in partnership with the academic team, generated video narratives that resisted and dismantled the communicative inversions produced by the settler colonial state to perpetuate its extractive interests and produced communicative resources that supported the land occupation led by the broader Whānau. This study concludes by arguing that the culture-centered approach offers a meta-theory for decolonizing health communication by building voice infrastructures that support Indigenous land struggles.

A critical Tiriti analysis of Te Pae Tata: the Interim New Zealand Health Plan.

The current health reforms in Aotearoa New Zealand are being described as "transformational". Political leaders and Crown officials maintain the reforms embed a commitment to Te Tiriti o Waitangi, address racism and promote health equity. These claims are familiar and have been used to socialise previous health sector reforms. This paper interrogates claims of engagement with Te Tiriti by undertaking a desktop critical Tiriti analysis (CTA) of Te Pae Tata: the Interim New Zealand Health Plan. CTA follows five stages from orientation, close reading, determination, strengthening practice, to the Māori final word. The determination was done individually and a consensus was negotiated from the indicators; silent, poor, fair, good, or excellent. Te Pae Tata proactively engaged with Te Tiriti across the entirety of the plan. The authors assessed Te Tiriti elements of the preamble, kāwanatanga and tino rangatiratanga as "fair", ōritetanga as "good" and wairuatanga as "poor". Engaging more substantively with Te Tiriti requires the Crown to recognise that Māori never ceded sovereignty and treaty principles are not equivalent to the authoritative Māori text. Recommendations of the Waitangi Tribunal WAI 2575 and Haumaru reports need to be explicitly addressed to allow monitoring of progress.

Decolonial Māori memes in Aotearoa

This article examines the contemporary phenomenon of decolonial Māori memes, created by young urban Māori to advance the project of decolonizing Aotearoa (New Zealand). We weave Kaupapa Māori (philosophy and practice of Māori people) theory with Foucauldian visual analysis and critical multimodality to analyze 154 memes posted on three Instagram accounts from 2019 to 2021. We demonstrate how the Māori meme creators use discursive strategies to advance decolonization locally, drawing on Māori concepts and practices, including kotahitanga (solidarity), whanaungatanga (relationship-building), whakapapa (ancestry), tino rangatiratanga (self-determination), and use of te reo Māori (the Māori language). We distinguish two functional categories: boundary-marking memes that reference racist Pākehā (New Zealander with European ancestry) behaviors that perpetuate colonization, and solidarity-building memes that reference Māori acts of decolonization. We argue that the humor of the memes provides a potential decolonization roadmap for New Zealanders via its critique of Pākehā actions and cultivation of kotahitanga among Māori.

Consulting with Māori during development of a point-of-care device; translational and experiential findings.

Aim: To consult with Māori on the design and development of a direct-to-consumer point-of-care (POC) device and gather views on point-of-care testing and biotechnology.
 Method: One-on-one interviews and small group hui with self-identified Māori university staff and students (n = 6) conducted by an early-career Māori scientist. 
 Results: Key themes were the importance of achieving improved health outcomes for Māori through addressing known socioeconomic, geographic, and cultural factors that perpetuate health disparities. Other findings were the value of recognising the diversity in modern Māori identities, perspectives, and communities, as well as views on using synthetic biomolecules in medical devices and perceptions of biotechnology, and the potential for cultural over-engagement or misplaced focus in consultation. 
 Conclusion: In this article, we describe our approach and experience of consultation led by a Māori lab-based scientist, and report unique perspectives of biotechnology from non-expert Māori academics for the first time. Direct-to-consumer POC testing may promote kaupapa Māori values such as tino rangatiratanga, whakawhanaungatanga and tikanga, which may help Māori overcome barriers to health care and testing, a key step in achieving improved health outcomes.

Māori aspirations following stroke: A pathway forward for the speech-language therapy field

ABSTRACT Background Attempts to improve Indigenous health outcomes are evident in the speech-language therapy (SLT) field, although they are restricted by a limited evidence base. Prior research has shown that SLT services do not always meet Indigenous stroke survivors’ needs, however, few studies have investigated this phenomenon and fewer have explored solutions. Consequently, the SLT field lacks knowledge of appropriate and optimal supports. Aims To identify and compare experiences and aspirations of Māori stroke survivors, whānau (family), and speech-language therapists (SLTs) in Aotearoa New Zealand regarding SLT service provision. Methods & Procedures Kaupapa Māori research and interpretive description methodologies underpinned this study. Four Māori stroke survivors, two whānau members, and five SLTs participated in semi-structured interviews. Data were analysed using constant comparative analysis and collaboratively interpreted during a hui (meeting) between researchers and participants. Outcomes & Results Analysis highlighted six themes spanning experiences and aspirations: (1) tautoko (support), (2) kaupapa Māori (Māori approach), (3) whanaungatanga (relationships), (4) tino rangatiratanga (autonomy), (5) taiao (environment), and (6) kōnekeneke (change). Positive aspects of SLT were described, however, Māori often did not receive optimal supports. Aspirations centred on changes to SLT services and the wider healthcare system. Conclusions Adaptations to SLT services are indicated to improve the quality of SLT received by Māori following stroke. To meet aspirations described in this study, the SLT profession may incorporate Māori approaches; prioritise strong, collaborative relationships; offer more autonomy to Māori stroke survivors; support the development of SLTs and SLT students; increase public awareness; and encourage change in the wider healthcare system. Many aspirations identified in the current study are consistent with those identified by Indigenous people in Australia, suggesting that some common solutions may exist to improving Indigenous SLT services.

The Critical Juncture in Aotearoa New Zealand and The Collective Future: Policy Issues in Settler/Invader Colonial Zombiism Found in “Biculturalism”

This theoretical Kaupapa Māori writing inquiry study seeks to explore the settler colonial nature of Aotearoa New Zealand. The research finds that biculturalism, as a neo-liberal and settler-colonial construct does not provide for either tino rangatiratanga or mana motuhake. Indeed, biculturalism fails to provide for indigenous inclusion and actively suppresses the recognition of mana motuhake. Biculturalism is found to fit Beck’s definition of Zombie Concepts. These are social concepts that are dead and yet kept alive in their use by scholars and society to describe the growing fiction of traditional social institutions and in being kept alive maintain, in this case, settler colonial and colonial power structures. The main argument is that Biculturalism is neoliberal and settler colonial public discourse, that needs to be unpacked and then discarded because it does not provide for tino rangatiranga or mana motuhake.

Preparations for Landing—Paemanu: Tauraka Toi

Since 2018, a kin group of Kāi Tahu contemporary artists called Paemanu has worked collaboratively with the Dunedin Public Art Gallery (DPAG)—established in 1884 and home of the oldest art collection in Aotearoa New Zealand—to see Māori values and concepts introduced into and intersect at the art institution. The group’s goals have been realised through the collaborative permanent collection exhibition Hurahia ana kā Whetū: Unveiling the Stars at DPAG (June 2021– April 2023 ); the enhanced role of the DPAG curatorial intern; the exhibition He reka te Kūmara (November 2021–March 2022) by emerging Māori curators; the establishment of the Paemanu Art Collection; and Paemanu’s self-determined exhibition at DPAG, Paemanu: Tauraka Toi—A Landing Place (December 2021–April 2022). This article discusses and celebrates the ways Kāi Tahu Māori contemporary visual culture has been elevated throughout DPAG for the first time in the institution’s history. It describes the tino rangatiratanga (self-determination) by Kāi Tahu Māori artists to change up the gallery experience at DPAG so that Mana Whenua (the people of the land) are finally visible and are sensed throughout.