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"This collection of essays by 22 contributors, experts in their fields, represents the accumulated knowledge of a group of Māori scholars on a variety of contemporary issues, including Māori identity and self-determination, the environment, te reo Māori, education, social and economic issues, and governance and leadership. The collection is a result of a series of seminars organised by the MANU AO Academy, which is a national inter-university Māori Academy for academic and professional advancement".

Globally, the creation and implementation of climate change policies continues to be contested amongst politicians, international institutions, and civil society. Carbon markets, designed to incentivize greenhouse gas emission reductions, are one of the main climate mitigation approaches worldwide. Existing scholarship highlights how carbon markets provide fertile ground for research into the changing nature of environmental governance and political contestation. Swyngedouw locates carbon markets as part of broader “post-political” changes, which reduce alternative pathways through “depoliticisation”. MacKenzie, in contrast, argues that carbon markets are a form of “techno-politics” that provide new avenues for politically designed markets. This paper engages with and contributes to these scholarly debates by exploring the creation and operations of the New Zealand Emissions Trading Scheme between 2003 and 2016. We demonstrate how New Zealand policy-makers employed various discursive constructs that emphasized uncertainties (in climate science, in international climate policies, in markets) as a means to justify “urgent” and “exceptional” state interventions into the emissions trading scheme. These interventions emphasized the role of experts and the experimental nature of New Zealand's carbon market, and employed parliamentary processes that limited public participation. Such moments of state intervention in a nation with a strong history of neoliberal governance both reinforces and complicates existing scholarship about the “depoliticisation” of climate change and the role of the state in post-political neoliberal governance. It highlights the ways in which rendering climate change a technical challenge can translate into democratically-worrying moments of state-initiated but expert-led approaches to environmental governance.

The Treaty of Waitangi forms the underlying foundation of the Crown–Māori relationship with regard to freshwater resources in Āotearoa-New Zealand. While there is no “one” Māori world view, there are principles and values that establish and reinforce whānau, hapū, rūnanga and iwi identity, and their responsibilities and rights to manage and use natural resources, including lakes. Lake restoration approaches that are grounded in tikanga Māori and Māori values and perspectives, and are co-designed to be responsive to the needs and aspirations of Māori, will ensure that outcomes are useful and of benefit to the participating indigenous community. The resulting outcomes are more likely to strengthen and add value to existing community initiatives, thus increasing efficiencies when capacity and capability across different expertise is in demand. This requires a commitment (by agencies and funders) to move beyond conventional understandings of who is “qualified” to engage in lake research and restoration initiatives. While hapū, rūnanga and iwi undoubtedly benefit from having their members qualify by being active participants in lake research and restoration efforts, in this chapter we emphasise the need for a more holistic approach that recognises and empowers whānau to engage as co-governors, co-leaders, researchers, as knowledge holders and as teachers. A truly collaborative lake restoration programme will provide multiple roles for Māori, including the development and implementation of monitoring and evaluation approaches.

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.

Māori customary rights to natural resources are a contentious issue between Māori and the New Zealand government and between Maori and non-Māori. The values and principles inherent in a treaty signed in 1840 between Māori and the British Crown have been undermined by the government’s refusal to allow Māori the right to go to the courts to determine proprietary rights to the foreshore, seabed and fresh water. Discriminatory Crown actions highlight the argument that when an injustice occurs then reparations should be made. The United Nations has chided the New Zealand government for its discriminatory behaviour and failure to provide guaranteed redress but it has had little effect.

This report was written in response to the new freshwater reforms and VMO research objectives. The initial research question to be answered was: What is the role of cultural monitoring to inform the collaborative process? This research question was broadened to “provide Māori values and perspectives that inform collaborative processes and planning for freshwater management”, and includes a section on the role of cultural monitoring in collaborative processes. Key objectives were: • Document the Māori historical and legislative context for the collaborative process, including the role of the Treaty of Waitangi • Collate case study information from around New Zealand, on co-governance, co-management and co-planning and define these terms • Provide a range of useful tools to support successful collaboration by Māori and councils in collaborative freshwater management • Identify future challenges.

Freshwater environments are challenged by multiple pressures from all parts of society, as well as contests over ownership and availability as a public or private resource. In many parts of the world, indigenous peoples are one part of society asserting rights in relation to water and advocating for the inclusion of indigenous knowledge within policy frameworks. Aotearoa New Zealand provides a fascinating case study of efforts to demonstrate the value and utility of indigenous knowledge (mātauranga Māori) in addressing contemporary issues of freshwater management. National policy statements for freshwater now recognize the role of Māori communities in decision-making and acknowledge the potential for mātauranga Māori to inform the management of freshwater. In a regional context, treaty settlements have resulted in specific provisions for tribal (iwi) consultation and engagement, and the formulation of iwi management plans that will underpin freshwater management into the future. The New Zealand experience illustrates the challenges of integrating different value sets and knowledge traditions as part of the governance and management regime. We argue that “post-normal” science provides a theoretical basis for problem-solving complex issues related to science and indigenous knowledge based on the notion that uncertainty, value loading, and the plurality of legitimate perspectives are an integral part of the context for policy making, particularly for the natural environment.

This thesis investigates the evolving natural resource management and governance (NRMG) for the Kaipara Moana, in northern Aotearoa. I employ postcolonial theory (PCT) to consider Indigenous peoples’ acts of colonial resistance and tribal resurgence within this specific place and time. I utilise a postcolonial framework comprised of Bhabha’s concepts of ambivalence, mimicry, hybridity and third space as well as Spivak’s concept of strategic essentialism to explore the agency of two Ngāti whātua hapū – Te Uri o Hau and Ngāti Whātua o Kaipara – in initiating and participating in NRMG. These concepts enable the research to explore beyond the binary Indigenous versus non-Indigenous thinking to consider the nuances that occur within hybrid realities. I deconstruct colonial discourse, examining the relations between power, knowledge and agency, to resist and challenge imperialism. By utilising PCT and taking a ‘catchment’ scale approach this research characterises the various discourses at play as a legacy of colonialism and the postcolonial complexities associated with NRMG within, and associated with, this locale. My key research question asks: To what extent does Integrated Catchment Management address mana whenua rights to assert rangatiratanga over their environmental resources and taonga? The research finds that integrated catchment management (ICM) offers potential opportunities for Māori to re-negotiate their role in NRMG, and that iwi-led ICM offers potential for cultural revitalisation and empowerment. However in the case of Kaipara Moana this potential is undermined by a lack of appropriate overarching bicultural governance. The research reveals the ambivalence of the colonial state in the Kaipara and the fragility of its assumed positional superiority within NRM. It is suggested that non-statutory arrangements fail to ensure the commitment necessary for successful outcomes, instead providing a façade for colonial governments to merely appear responsive. New Zealand’s Resource Management Act (1991) is shown to be ineffective in supporting ICM, because cultural imperatives are given less weight than economic imperatives. Small triumphs in Indigenous attempts to reconcile themselves with other local actors in multicultural realities, against a backdrop of ongoing Treaty settlements, and to provide for their own social wellbeing and empowerment, are proven to be real and significant. However, ICM, in and of itself, is unlikely to provide for self-determination to the fullest extent. This research is timely, as current policy reforms such as the National Policy Statement for Freshwater Management (NPSFM) (2014) and Treaty of Waitangi settlements are placing greater emphasis on Māori rights and interests in NRMG. The NPSFM also recommends collaborative ICM-based implementation of fresh water management to meet the national level requirements. It is concerning though, that the NPSFM lacks any explicit implementation mechanism to ensure Māori rights and interests are met, meaning there is a similar risk that the NPSFM could also be ineffective. In this context it is highly relevant to be gauging a reallife ICM case and even more so, one that is iwi-led and to which the Treaty partnership is a fundamental principle. Key words: Indigenous rights and interests; Rangatiratanga; Natural resource management; Governance; Integrated catchment management; Ngāti Whātua, Treaty of Waitangi/te Tiriti; Treaty partnership; Multiple stakeholder platforms; bicultural kaupapa; mātauranga Māori Title: For the purposes of this research the Māori title “He waka hourua, he waka eke noa” is interpreted as ‘a waka with two hulls bound by a common kaupapa’. The notion being that while Indigenous and non-Indigenous peoples may be willing to get into the same waka and integrate where necessary, for example sharing a vision, objectives and desired outcomes, they also maintain separate hulls to preserve and advance the knowledges, institutions and practices of each culture.

Climate crisis is upon us. By choice or necessity, New Zealand will transition to a low-emissions future. But can this revolution be careful? Can it be attentive to the disruptions it inevitably creates? Or will carefulness simply delay and dilute the changes that future people require of us? This timely collection brings together eleven authors to explore the politics and practicalities of the low-emissions transition, touching on issues of justice, tikanga, trade-offs, finance, futurism, adaptation, and more.

A framework/model based on Māori knowledge, values and perspectives is presented that distinguishes ‘cultural values’ from ‘cultural services’ and extends the definition of cultural values across the whole ecosystem services framework. Māori aspirations and well-being are interdependent on ecosystems and ecosystem services. Ultimately Māori wish to use these ecosystem approaches and frameworks to increase participation and inclusion in decision-making, to achieve multidimensional aspirational goals and desired indigenous outcomes.

Ngāti Rangi, an indigenous tribe of Aotearoa New Zealand, live on the southern flanks of their ancestral mountain, Ruapehu, an active volcano. Ruapehu has erupted and caused lahars within living memory, and nearby Tongariro erupted as recently as 2012. Ngāti Rangi and other tribes affiliated to these mountains are intimately connected to and familiar with the moods, signs, and language of the mountains and have valuable knowledge to contribute to decision-making and warning systems during volcanic events. To date this knowledge or mātauranga Māori has been somewhat under-utilised, and Ngāti Rangi have not always been included in decision-making processes during volcanic events. But communication is improving, and Ngāti Rangi have begun a journey of building their own monitoring, information collection, and communication systems. Past and present monitoring, warning systems, communications and tribal civil defence resources are examined to determine how Ngāti Rangi and their tribal knowledge can be better recognised, communications with governmental volcanic hazard management agencies improved to ultimately work together to improve outcomes for the tribe and local community.

"This collection of essays by 22 contributors, experts in their fields, represents the accumulated knowledge of a group of Māori scholars on a variety of contemporary issues, including Māori identity and self-determination, the environment, te reo Māori, education, social and economic issues, and governance and leadership. The collection is a result of a series of seminars organised by the MANU AO Academy, which is a national inter-university Māori Academy for academic and professional advancement."

Indigenous peoples often have a unique and deep connection to the land. However, quantitative research exploring this issue is scarce. The current research investigates cultural variation in environmental regard in New Zealand, where more recent settler groups have questioned the strength of Indigenous environmental regard. Study 1 examined differences in environmental regard held by Indigenous and non-Indigenous ethnic groups in a nationally representative data set, the New Zealand Attitudes and Values Study (N = 9,269). Māori (the Indigenous group) expressed the highest levels of regard for the environment on average, although there was also considerable variance among Māori as a group. Study 2 adopted an emic perspective to investigate which dimensions of Māori identity are related to higher environmental value specifically among Māori (N = 193). Bayesian regression indicated that sociopolitical consciousness—the extent to which participants recognize the importance of and stand up for Māori political rights—was linked with higher environmental regard. Contrary to predictions, belief in Māori spiritual concepts was not linked with increased environmental regard. These findings suggest that Māori tend to value the natural environment more than non-Indigenous New Zealanders at least in part because high environmental regard is central to Māori political consciousness. (PsycInfo Database Record (c) 2020 APA, all rights reserved)

In response to widespread water quality and quantity issues, the New Zealand Government has recently embarked on a number of comprehensive freshwater management reforms, developing a raft of national discussion and policy documents such as "Freshwater Reform 2013 and Beyond" and a National Policy Statement for freshwater management (NPS-FM 2014). Recent resource management reforms and amendments (RMA 2014), based on previous overarching resource management legislation (RMA 1991), set out a new approach and pathway to manage freshwater nationwide. Internationally, there is an increasing trend to engage with indigenous communities for research and collaboration, including indigenous groups as active participants in resource management decision making. What is driving this change toward more engagement and collaboration with indigenous communities is different for each country, and we document the progress and innovation made in this area in New Zealand. The indigenous rights of Māori in New Zealand are stated in the 1840 Treaty of Waitangi and in many forms of New Zealand's legislation. Local and central governments are eager to include local indigenous Māori groups (iwi/hapū) in freshwater management planning processes through meaningful engagement and collaboration. Key to the success of collaborative planning processes for Māori are enduring relationships between local government and Māori, along with adequate resourcing for all partners contributing to the collaborative process. A large number of shared governance and management models for natural resource management have emerged in New Zealand over the past 20 years, and some recent examples are reviewed. We provide some discussion to improve understanding and use of the terms used in these management models such as cogovernance, comanagement, and coplanning, and describe some of the more important frameworks and tools being developed with Māori groups (e.g., iwi/hapū), to strengthen Māori capacity in freshwater management and to support good collaborative process and planning.