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As Aotearoa New Zealand grapples with developing solutions to complex issues surrounding its unique freshwater and marine biological heritage, there is a growing recognition that mātauranga Māori can be ‘unlocked’ and used with great effect alongside western science. Examples where appropriate consideration and development of robust methodologies for the application of mātauranga Māori coexisting alongside western science are increasing. Unfortunately, despite the benefits that can be derived from this collaboration, the quality of engagement is not always satisfactory often due to poor interpersonal relationships and misidentification of the knowledge holders. By providing an appropriately historical context, this article is able to consider the critical issues now facing mātauranga and the Māori knowledge holders today, and fundamental requirements that will empower application of this knowledge within bio-heritage management. We consider how the development of a methodology between mātauranga Māori holders and potential end-users might contribute to improved outcomes for Aotearoa’s biological heritage.

In March 2020, the COVID-19 pandemic disrupted academic educational programmes in universities across the world, including Aotearoa New Zealand. For Māori academics who implement mātauranga Māori as a pedagogy, it became theoretically and practically challenging teaching virtually and online. The Te Taha Tinana, of Te Whare Tapa Wha model, created by aDurie in 1984 (Health Navigator, 2022) regarding the four dimensions of well-being, focuses on the physical presence, physical embodiment, and physical behaviour. This could not be easily taught virtuality through a computer screen during COVID-19 lockdown. For Māori academics transitioning from teaching Mātauranga Māori in person to an online environment brought forth these challenges. The challenges re-emerged in August 2021 when New Zealand went into Level 4 lockdown overnight because of the new COVID-19 Delta Virus variant. In 2022, the Omicron variant caused many universities in Aotearoa New Zealand to continue their first semester teaching online. Mātauranga Māori is a body of knowledge exercised by Māori people in New Zealand. Sadler (2007) argues Mātauranga Māori was first invented by Māori when Pākehā (English people) arrived in New Zealand. He suggests Mātauranga Māori is a paradigm where Māori define the parameters. Royal (2009; 2012) claims this knowledge was brought to New Zealand by Polynesian ancestors and is an evolutionary continuum of knowledge that relates to encountering the world as Māori with the focus on improving humankind. Le Grice, Braun, and Wetherell (2017) state Mātauranga Māori incorporates theories, practices, and protocols that are bound to relationships, people, and places in a world that supports Māori ambitions. This knowledge, for me an Indigenous Māori academic, incorporates the physical and spiritual worlds embracing the energies of the universe handed down by our forefathers. This position paper discusses the pedagogical challenges encountered during COVID-19 Lockdown for Indigenous academics to continue delivering programmes requiring indigenous expertise and human contact. It explores: 1) the Covid 19 Educational Barriers; 2) Online Academic Challenges; 3) Managing Cultural Shifts; 4) Sustaining Indigenous Pedagogy. It asserts that Mātauranga Māori contributes to the growth of Indigenous knowledge on a world stage and the challenges indigenous academics encounter brought by a global pandemic.

This article analyses the protections the New Zealand intellectual property framework provides for the haka and matauranga Maori. Part II of this article defines the key terms of" misappropriation"," traditional knowledge" and" matauranga Maori" in order for the reader to fully understand these concepts in an indigenous, and specifically Maori, context. Part III of this article discusses the importance and signficance of haka in Maori culture, particularly looking at the history and significance of Ka Mate, the most well-known haka in New Zealand and the world. Examples of different companies, both New Zealand and internationally-owned, using the haka for commercial benefit are analysed to establish whether or not their use of the haka is misappropriation, and if so, the harm this misappropriation has caused Maori. Part IV discusses the current legal protections New Zealand provides for matauranga Maori and whether they sufficiently protect the haka and matauranga Maori generally. It will assess the Haka Ka Mate Attribution Act 2014 as a case study. Part V outlines the limitations of the intellectual framework. Part VI of this article looks to what legal protections would be sufficient to protect against the misappropriation of the haka and matauranga Maori generally.

This article explores ways to decolonise aspects of the intellectual property system in Aotearoa New Zealand, primarily in respect of trade marks. It considers the seminal Wai 262 report of the Waitangi Tribunal and builds upon its findings and recommendations, while also offering new ideas of legal reform for protecting matauranga Maori (Maori knowledge and expertise) from undue exploitation. This article also measures those ideas against the objectives and principles of the Agreement on Trade-Related Aspects of Intellectual Property Rights (TRIPS Agreement), as well as other internationally recognised rights. Essentially, this article maintains that for any mechanism to be effective in recognising and upholding the tino rangatiratanga (unqualified self-determination) of Maori over their own matauranga, that mechanism must be founded upon the principles of tikanga Maori (Maori laws and customs), which is a notion crystallised within the Treaty of Waitangi/Te Tiriti o Waitangi. It must also find its own meaningful place in the law of New Zealand that surrounds us today. It is only in this way that the extractive and thereby oppressive binds of the western intellectual property regime can be unpicked and put aside and the tapu (high status and associated sanctity) of matauranga can be upheld. These words are also an honouring of those who spent countless hours on the Wai 262 report. It is hoped this article gives new and much needed life to the issue of protecting matauranga Maori, which is still as relevant today as it was then. Kei aku rangatira, kei aku tapaeru, kei aku whakaruakaka, tenei e ngakau whakaiti nei (an acknowledgement of all those who took part in Wai 262).

Mixed-method bicultural research in Aotearoa New Zealand, including the weaving of Indigenous and other knowledge, is emerging within many academic disciplines. However, mātauranga Māori (the knowledge, culture, values, and world view of the Indigenous peoples of Aotearoa New Zealand) and Te Ao Māori (the Māori world) is poorly represented within geomorphological investigations. Here, we review international efforts to include Indigenous knowledge in geologic and geomorphic studies and provide an overview of the current state of mātauranga Māori within research endeavours in Aotearoa New Zealand. We review three theoretical frameworks (i.e. methodologies) for including mātauranga Māori in research projects and three models (i.e. methods) for including Māori values within research. We identify direct benefits to geomorphology and discuss how these frameworks and models can be adapted for use with Indigenous knowledge systems outside of Aotearoa New Zealand. The aim of this review is to encourage geomorphologists around the world to engage with local Indigenous peoples to develop new approaches to geomorphic research. In Aotearoa New Zealand, we hope to inspire geomorphologists to embark on research journeys in genuine partnership with Māori that promote toitū te mātauranga – the enduring protection, promotion and respect of mātauranga Māori.

Dr Nin Tomas wrote a considered and substantial piece entitled “Indigenous Peoples and the Māori: The Right to Self-Determination in International Law - From Woe to Go” for the New Zealand Law Review published in 2008.² In her conclusion she notes two ways in which self-determination has been implemented by the state: first, by “greater tolerance and benevolence along a series of principled guidelines”,³ and, second, as a “peoples-centred, enabling principle that allows Indigenous peoples to re-establish their social, economic and political institutions”.⁴ In 2010, New Zealand reversed its position and supported the United Nations Declaration on the Rights of Indigenous Peoples (the Declaration).5 With this in mind, this short piece revisits the notion of self-determination by examining the differing dynamics of concepts of external and internal self-determination before a short discussion on pluralism and the relationship between tino rangatiratanga and self-determination. In conclusion some thoughts are offered on a potential form of self-determination that could be consistent with the exercise of tino rangatiratanga.

Democracy manifests itself in a range of ways and is an imperfect, dynamic struggle for collective decision-making. This article discusses the multifaceted processes of deliberative democratic praxis found in traditional Māori society. Central to decision-making in te ao Māori, hui provide formal and informal structures for deliberative democracy, precedent setting, learning, and transformation through consensus making, inclusive debate, and discussion across all levels of society. Rather than coercion and voting, rangatira relied on a complex mix of customary values and accomplished oratory skills to explore issues in family and community meetings and in public assemblies. Decisions made through inclusive deliberative processes practiced in hui established evident reasoning and responsibility for all community members to uphold the reached consensus. This article claims that practicing deliberative democracy as a fundamental way of life, learned through ongoing active and meaningful participation throughout childhood, improves the integrity of democratic decision-making.

In 1840, English officials on behalf of the British crown signed the Treaty of Waitangi—also known as Te Tiriti o Waitangi—with the Indigenous Māori population, affirming Māori sovereignty and guaranteeing their collective rights to the country’s land and resources. Since the 1700s, English settlers had been arriving in Aotearoa (the Māori name for New Zealand) to capitalize on the seal and whale trade. As the number of settlers increased, reports flowed back to Britain of general lawlessness and dubious private land deals, and the crown was forced to consider how best to control its citizens. A treaty with the Māori, officials decided, was the way to do so. The agreement, which established the basis for the relationship between the Māori and the British, is commonly cited as a shining example of how a treaty can recognize and protect Indigenous peoples’ rights by curtailing the reach of the state. But does te Tiriti live up to its sterling reputation? The answer, of course, is complicated.

Arguments for constitutional reform to recognise Rangatiratanga and Tikanga Maori.