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In Decolonizing Methodologies (1999), Linda Tuhiwai Smith asserted that “the master’s tools of colonization will not work to decolonize what the master built.” Smith challenged Indigenous researchers to fashion “new tools for the purpose of decolonizing and Indigenous tools that can revitalize Indigenous knowledge” (p. 22). A quarter of a century later, this paper reflects on the powerful impact that Smith’s call to action has had upon recent generations of bright, politically active and culturally grounded Native Hawaiian researchers, many of whom are innovatively turning to the Native epistemologies embedded in our traditional cultural practices to craft (k)new research tools and methodologies.

This paper features three Native Hawaiian scholars who are simultaneously hula and mele (traditional Hawaiian dance and song) practitioners and who instinctively turned to their hula training to guide and indigenize their research practice.

Each of these three scholars describes how they creatively applied the Hawaiian epistemologies embedded in their hula and mele training to fashion (k)new, Indigenous methodologies to guide (1) their research conduct, (2) their data analyses or interpretations and (3) the presentation of their research findings, respectively.

These three Hawaiian scholars and hula practitioners represent a larger groundswell of Native Hawaiian researchers who are bravely and creatively drawing upon the traditional wisdom and sensitivities embedded in our cultural practices to craft and wield (k)new research tools to “dismantle the master’s house” (Lorde, 1981) and build an Indigenous hale (house) of our own.

Since 1998 New Zealand early childhood educators have been required to implement programs consistent with Te Whàriki (Ministry of Education, 1996), a bicultural early childhood curriculum that validates and enacts kaupapa Màori (a Màori theoretical paradigm reflected through the medium of the Màori language). This curriculum document affirms and validates the status of Màori, the indigenous people of this country so that Pàkehà (New Zealanders of European descent) early childhood educators now need to reposition themselves alongside Màori whànau (families) and colleagues who remain the repositories of Màori knowledge. This means a decentering of the “mainstream” curriculum to develop models that parallel Màori language and content inclusively alongside western knowledges in all facets of the early childhood curriculum. This chapter utilizes data from a recent study to illustrate some ways in which the bicultural requirements of Te Whàriki, are being understood and experienced by early childhood teachers, teacher educators, and professional development facilitators. In particular, this chapter considers how Te Whàriki challenges non-Màori teachers’ to confront the power relations that have historically positioned them as curriculum ‘experts’ and marginalized indigenous cultural knowledge.