Projects

Cain Kerehoma (Raukawa, Muaupoko, Porourangi), Massey University

This research will explore this new conceptual framework underpinned by matauranga Maori, which is characterised as generous, regenerative and generational. The 'Aroha Economy' is a system underpinned by the connectedness and interdependence of all living things. It locates economy, people and community within the context of collective prosperity, ecmystems of reciprocal relationships and environmental pre-eminence.

Pita Shelford (Te Rararawa, Ngāpuhi), University of Waikato

My research is connected to an Ageing Well National Science Challenge funded project: Kaumatua mana motuhake (KMM): Kaumfltua managing life-transitions through tuakana-teinalpeer education (tuakana-teina pair conversations), which sought to address the mana motuhake of kaumatua within an urban, kaumatua governed and lead, community-based organisation: Rauawaawa Kaumatua Charitable Trust.

Georgia, McCarty (Waikati Tainui, Ngāti Kahungunu ki Wairarapa), University of Otago

Understanding the health-related quality of life (HRQoL) preferences of rangatahi Maaori and adapting or creating a specific HRQoL measure will contribute knowledge, help improve the efficiency of health funding decision-making and reduce health disparities for Maaori. This study is utilising qualitative methods underpinned by kaupapa Maaori principles to conduct a scoping review of the advantages and disadvantages of existing youth HRQoL measures for rangatahi Maaori. These findings will be used to investigate the acceptability and feasibility of existing youth HRQoL measures through waananga and think aloud sessions with rangatahi Maaori and their whaanau. Findings will be analysed, synthesised and interpreted and will be disseminated in a variety of ways.

Kapua O’Connor (Ngāti Kurī), The University of Auckland

Ahikā was a well-established tikanga that described the occupation of lands by hapū, conveyed through them being present on their land to stoke their fires. In conjunction with whakapapa connection to the land, the tikanga of ahikā conferred mana on hapū, as the following whakataukī demonstrates:

Ka wera hoki i te ahi, e mana ana anō

While the fire burns, the mana is effective

Ahikā provided the principle that in order to maintain mana, hapū needed to continuously occupy their lands. Ahiteretere described the flickering fires of hapū who had been away for any time longer than normal seasonal absence. Ahimātaotao described the rapidly cooling, or extinguished fires of hapū who had been way for a long time, measured in generations.

Louise Mahinarangi, Kewene-Doig (Tainui/ Ngāti Maniapoto), University of Otago

Waratah, Taogaga (Ngāti Whātua, Ngāpuhi), The University of Auckland

How can we - indigenous peoples, navigate spaces where cultural awareness is not normalised? There is an abundance of literature that recognizes the connected nature of indigeneity and social psychology (Johnathan Friedman, 1994; Geertz, Clifford, 1973; Maaka, Roger C.A. (1994) Walker, Ranginui (1989a) , how people are able to define an indigenous identity (Alan Chadwick 2021; Hilary Weaver 2001, Taylor, D. M., & Kachanoff, F. J, A Wilson 1996) and the influence indigeneity has on identity (Paradies 2006, Jackson, S. J., & Hokowhitu, B. (2002) Forte, M. C. (Ed.). (2013).