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This chapter examines mātauranga Māori (Māori ways of knowing) and Iwi (tribes and sub-tribes) mātauranga (knowledge) described as mātauranga-a-iwi (tribal knowledge). It presents an argument that mātauranga Māori and mātauranga-a-iwi must be linked to a particular context, drawing out the ideas that space and place are important. This theoretical chapter through Kaupapa Māori (a Māori way) identifies a series of key concepts that set the parameters for a discussion of the relationships between mātauranga-a-iwi, mātauranga Māori and Kaupapa Māori theory. I argue that mātauranga Māori, Kaupapa Māori theory and mātauranga-a-iwi are distinct entities but inseparable. This chapter charts the relationships among these three entities in a diagrammatic form, in what I have termed the Ranga Framework. The Ranga Framework proposes the working relationship between these elements that links space and place to people to produce contextual knowledge. By making the appropriate linkages to produce contextual knowledge Māori are able to locate themselves cognitively into the learning environment. I argue this is an important element that will help lift the educational success of Māori. It is important to ensure that contextual connections are a critical component in the delivery of knowledge, without which/otherwise Māori learners are in danger of reproaching mutant forms of language and knowledge, and thereby becoming disconnected from a more-authentic Iwi base. This chapter proposes an indigenous cognitive development framework to map engagement with new concepts and the stages required to reach mastery.

Wānanga are Indigenous educational institutions that encompass a diverse approach to education. Te Whare Wānanga o Awanuiārangi, an ‘Indigenous University’, is an environment where innovative thinking and culturally based teaching practice enhances student experiences in an Indigenous Māori environment. It is in this space that Māori ideology and epistemology are practiced and viewed as normal. This diverse environment accepts without qualification that education and knowledge will be provided to the highest level through an Indigenous Māori lens. Culturally responsive environments are conducive to learning experiences for Indigenous Māori students. Pedagogy that is underpinned by cultural values and philosophy enhances the reciprocal learning experiences that are shared between lecturer and student. A positive learning environment promotes a distributive action, where the student experience is further shared with whānau (family), hapū (sub-tribe), Iwi (tribe) and communities in which they interact and engage.

This paper argues for the inclusion of Indigenous research methodologies in diversity scholarship to (1) adequately account for and value the identity, lived experiences and concerns of Indigenous Peoples and (2) to enrich diversity theorising and scholarship by proposing new ways to think about and conduct research on difference, inclusion and belonging. We further highlight the roles non-Indigenous researchers can play in supporting Indigenous methodologies.

We introduce EDI readers to Indigenous research methodologies through explicating two Indigenous (Maori) methodologies from Aotearoa New Zealand and demonstrating points of convergence and divergence from existing methodologies evident in diversity scholarship.

The application of Eurocentric methodologies, including postcolonial approaches, can inaccurately theorise Indigenous experience through a Western lens compounding the ongoing impacts of colonialism. Conversely, drawing primarily from cultural knowledge and traditions, Indigenous methodologies place considerable value on people and place, relationships and relational accountabilities, each underpinned by an explicit intent to produce research with positive transformative potential for participant communities. Using Kaupapa Maori and Mana Wahine research as examples, we highlight how elements of “resistance” aligns with critical theories, but the “difference” inherent in Indigenous methodologies enables a more authentic engagement with people and place that is critical to understanding issues of significance to Indigenous Peoples.

This paper addresses the lack of engagement with Indigenous research methodologies and priorities of Indigenous communities within diversity scholarship. We argue that Indigenous priorities make broader contributions to the diversity agenda by attributing deeper meaning to difference and resistance as enacted through the context specificity of the Indigenous world. We contend Indigenous methodologies illuminate unique perspectives and priorities that can make powerful contributions to broader discussions of equity, inclusion and belonging.

Purpose – This chapter investigates how being Māori influences the sport experiences of Māori participants, and offers a critical Māori perspective on mainstream New Zealand sport. It argues for the value of moving towards a culturally competent approach that embraces, rather than resists, Māori tikanga and practices.

Design/methodology/approach – The research is driven by an Indigenous kaupapa Māori research methodology that privileges research by Māori, about Māori, being Māori. Ten highly experienced Māori participants were interviewed. The cultural competence continuum was employed to assess New Zealand sport’s ability to meet the needs of its indigenous peoples.

Findings – For the Māori participants, mainstream sport reflects the echoes of colonial ways of thinking that frequently ignore or devalue Māori values or interpret assertions of self-determination as separatist and divisive. Using examples from the participants’ experiences, we argue that cultural competence is something that could benefit all in New Zealand sport.

Research limitations/implications – The limitations of a small sample are addressed by triangulating the participants’ perspectives with other sources of information about Maori sporting experience.

Originality/value – The chapter privileges a Māori critique of existing structures and suggests a way forward that could positively influence sport delivery for Māori and people of all ethnicities.

to provide a bicultural perspective on the views of people who have completed cancer treatment and, of health providers.

Qualitative study using semi-structured interviews with 29 individuals (people who had recently completed cancer treatment and health providers). General inductive analysis was undertaken with all interview data, and a Kaupapa Māori approach was employed with the data from Māori participants.

Themes for Māori participants are as follows: (1) understanding health information is enhanced by connection and relationship; (2) the “professional” is personal and (3) enduring beyond cancer is “our” responsibility. Themes for non-Māori participants are as follows: (1) from survivorship to living with and beyond cancer; (2) from the hospital to primary care and (3) support for living with and beyond cancer.

Positive relationships, communication and self-determination are important for Māori making the transition from hospital to the community after cancer treatment. Well-coordinated processes and services are vital for supporting transitions from hospital to community for non-Māori living with and beyond cancer.

This research presents the diversity of Māori and non-Māori experiences of living with and beyond cancer, adding to the limited New Zealand literature regarding post-treatment supportive care. This paper is among the first to undertake separate interviews and thematic analyses of Māori and non-Māori experiences, and to report these separately. Determinants of positive survivorship experiences are identified, specifying a central and expanded role for cancer care services.

Indigenous peoples have had a long and fraught relationship with the notion of ‘research’. Too often we have been the subjects of studies about us, examined as the novel ‘other’ and denied agency in a relationship which is about the powerful ‘making sense’ of a people who are powerless. As subjects of other peoples’ ‘science’, we have been harmed, exploited and traumatised.

In this new century, however, Indigenous scholars and researchers are taking greater control of the science system and research processes. As Māori, we are reclaiming our intellectual traditions, revitalising our ancient teachings and retrieving our ancient knowledges, knowledges held in our karakia (ritual chants), mōteatea (laments) and pūrākau (stories). Part of the reclamation process includes the establishment of our own research centres, entities guided by Te Ao Māori (the Māori world) and our values, ethics and practices. In reclaiming the research space, we seek to drive our own developmental goals and agenda, seeking the answers to questions that are important to us as Indigenous peoples and that can further enhance our way of life.

In this chapter, the author discusses a set of Indigenous research ethics which guide our work as an iwi-owned research organisation. This chapter canvasses the origins of these ethics, how we use them to guide our work as health researchers and the challenges we face as a tribally owned research centre in giving effect to these Indigenous research ethics at the interface between Te Ao Māori and what remains an essentially ‘mainstream’, Western research funding environment.

Dreams and aspirations are at the core of what higher education is about. Students and scholars alike, the world over, are engaged in the realisation of dreams that bring forth new opportunities, new ways of seeing and being and of changing the world. Many Māori students dream of making a difference, and see the pursuit of higher education as a way to bring their dreams into reality. Often their dreams reflect family and community aspirations bringing with it a significant burden of responsibility and obligation. And for Māori academics and researchers like me, my dreams are not too different to those of my own students except that where students pursue a pathway towards becoming relevant, academics are challenged to remain so. In this chapter, I will share some of my/our hopes and experiences and how Māori went about dreaming ourselves into the staff make-up, curriculum and research activities in the School of Psychology at the University of Waikato.

This paper delves into the enduring influence of Linda Tuhiwai Smith’s groundbreaking work, “Decolonizing Methodologies: Research and Indigenous Peoples,” while examining how the concept of “struggle” has facilitated Māori-centric nursing education.

Utilizing a case study approach, a collaboration between Māori and non-Māori nursing academics describes the development of two Māori-centric postgraduate courses. This approach allows for an exploration of the contextual factors surrounding sites of “struggle” in course development and efforts towards decolonization and indigenization.

The evaluation of a Māori-centric postgraduate course is guided by Smith’s five key conditions for “struggle”. By illustrating the dynamic and intersecting nature of these conditions, the study reveals how various interests, tensions and relationships intersect within academia. We further show how the team actively sought viable solutions to strengthen the Maori nursing workforce and those nurses serving Maori communities through the development of tailored courses.

This case study offers a unique perspective on the tensions inherent in the struggles faced by Māori women and their allies, who utilize cultural frameworks as sites of resistance within Western institutions. We highlight how education can carve out new spaces for Māori within their cultural context and the broader academic sphere. Inspired by Smith’s work, this dialogue transcends academic boundaries, echoing the values, knowledge and experiences of Indigenous peoples marginalized by colonialism.

The purpose of this paper is to investigate the impact of the COVID-19 pandemic on doctoral education. Pandemics throughout history have generated new educational theories and practices, accelerated some trends and signalled the abrupt end of others. The unpredictable effects of the COVID-19 pandemic have particularly impacted upon First Nations and transcultural communities and People of Colour throughout the globe. A second significant recent global trend that occurred at the height of the pandemic was the reignited #BlackLivesMatter (#BLM) protest campaign. This campaign drew attention to the vast inequities faced by black, transcultural (migrant, refugee, culturally diverse and international) and Indigenous peoples and triggered rapid action in higher education institutions against racism and unconscious bias.

This conceptual paper draws upon postcolonial/decolonial theory to demonstrate how the COVID pandemic and #BLM movement prompts us to revitalise doctoral education.

These two issues have created renewed urgency around the need to decolonise higher education and a desire to transform the “business-as-usual” geopolitical power dynamics that continue to privilege Northern knowledge over culturally diverse knowledge systems from First Nations and transcultural contexts. A key site where special opportunities exist to effect this transformation lies in doctoral education. Doctoral education is a significant location of new knowledge creation and the development of the world’s future researchers.

Applying post/decolonial theory enables one to rethink how doctoral education should be changed to work towards greater decolonisation.

This study applies Santos’ ideas about “the sociologies of emergence” in the global South to think about how doctoral education should be reconstructed as a liberated zone of decolonisation and epistemic justice.

The purpose this paper is to determine the impact that culture and social capital has on indigenous entrepreneurs' business networking.

A comparative case study analysis was undertaken on a three‐nation sample of indigenous entrepreneurs in Australia, Hawaii and New Zealand. The specific research questions investigated were: does culture influence indigenous entrepreneurs' networking, and does social capital influence indigenous entrepreneurs' networking? Participants were stand‐alone commercial operators.

Reduced social capital for indigenous Australians resulted in active social networking to be a necessity in the operation of their basic business functions, the role of the family was negligible to negative, they were dependent on racial acceptance, they experienced little diversity in their networking, their business relationships were often that of dependence with a distinct separation between social and business networking interactions. The Hawaiians displayed a solid cultural capital base with spontaneous drivers in the interaction of relationships, networks were culturally accepted, the family role was supportive, a dynamic networking interaction ensued, networking was diverse and well maintained, they took an avid interest in their networking relationship which for many was personal and their networking relationships were highly integrated between their social and business spheres. Maori displayed a solid cultural capital base. Networks were culturally accepted, the family role was supportive, a dynamic networking interaction ensued with strong economic motivators, networking was diverse and well maintained, they took an avid interest in their networking relationship which culturally supported and their networking relationships were highly integrated between their social and business spheres.

This research provides an increased understanding of the business environment for policy makers, NGOs, business support organisations and the indigenous entrepreneurs themselves. The relationship between culture and social networking which is stimulated or reduced by the presence of varying levels of social capital can and will assist the indigenous entrepreneurs in their business planning.

This paper provides the reader with a new perspective on how the existence of social capital impacts on networking for indigenous entrepreneurs.