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This paper extends recent work in the geography of youth and childhood with an exploration of the ways that indigenous Māori teenagers who have grown up in regional tribal environments deploy land narratives as they construct a range of fluid socio-spatial cultural identities. The discussion is based on the findings of a multi-tribal study undertaken in the aftermath of government legislation that had led to widespread Māori political protest. Data generated in the course of the study took the form of digital photographs taken by the participants coupled with their explanations about the images. It is argued that Māori young people who are immersed in these environments draw on an extensive repertoire of tropes about the land which in turn influences a territorialized politics of belonging. These politics of belonging become particularly evident during periods of heightened political tension between indigenous peoples and the Crown.

The Waikato River is an important New Zealand waterway with a long history of people making claims to it, including Treaty of Waitangi claims by Māori for guardianship and ownership rights. The claims process has most recently culminated in Waikato-Tainui and the Crown signing a 2009 Deed of Settlement for the river. The 2009 deed establishes a new co-governance structure for the river, with equal Māori and Crown representation. However, what has also transpired from the agreement is the emergence of a new guard of Māori decision-makers who have challenged and displaced the traditional Kīngitanga (King Movement) leaders as the main power-brokers of the Waikato River. Before Waikato-Tainui's most recent river negotiators there were a number of other Waikato ancestors who contributed to strengthening the relationship between Waikato Māori and the Waikato River. Prominent Kīngitanga leaders such as Princess Te Puea Herangi, Sir Robert Mahuta, Te Arikinui (paramount chief) Te Atairangikaahu and successive Māori kings are recognized as mediating the relationship between Waikato Māori and the Waikato River.

In February 1840, Maori co-signed the Treaty of Waitangi with the British Crown. Partnership, protection, and participation are the fundamental principles provided in the Treaty. In April 2010, the New Zealand government endorsed the Declaration on the Rights of Indigenous Peoples. These two instruments provide indigenous peoples with the right to participate fully in decision-making that will affect their legal, social, economic, cultural, and political rights. Having endorsed the Declaration on the Rights of Indigenous Peoples, the New Zealand government is morally obliged to comply with the intent of the Declaration. The focus of this chapter is on the right of Maori to participate and be represented on the governing councils of local government. It will be demonstrated that the refusal by the New Zealand government in 2010 to provide dedicated Maori wards on the Auckland Council is contrary to the intent of the Declaration. The principles of the Treaty of Waitangi require the government to act with integrity toward the indigenous people of New Zealand. It will be argued that the failure of local government to utilize electoral options that will enhance Maori representation in local government breach obligations inherent in both the Declaration on the Rights of Indigenous Peoples and the Treaty of Waitangi.

Kaupapa Maori theory is broadly underpinned by a politics that has strategically promoted forms of cultural essentialism and oppositional political stances/power analyses, which have been useful to the revitalisation of culture and the assertion of rights and recognition. Although they serve Maori struggles, these positions often become less self-consciously strategic, and more often lead to accepted political orthodoxy. At the same time, Kaupapa Maori has asserted the importance of theory developed from indigenous - Maori ways of thinking and acting. In this article I contribute to such a project by reflecting on Maori cultural ethics and what they might offer to theorising social and political relations beyond the oppositional colonised-coloniser binary. With particular reference to the work of Emmanuel Levinas, I argue that Maori orientations suggest an imperative to relationship - not opposition, and to responsibility for others - not simply the assertion of rights claims. A politics informed by Maori cultural ethics glimpses a different, certainly riskier, but ultimately more radical and productive politics.

In Canada and New Zealand, policies support Indigenous participation in the planning and delivery of community-based primary health services. However, these services represent only a fraction of the health services accessed by Indigenous peoples. In New Zealand, legislation enacted in 2000 introduced mechanisms to ensure that Māori have a voice in the decisions made by health boards. In Canada, neither policies nor legislation currently ensure that Aboriginal communities are represented in provincial health systems or regional health boards. The New Zealand experience shows that adding mechanisms of participation to legislation and policies creates opportunities for Māori and health boards to engage in discussions about how to best allocate resources to reduce disparities between Māori and non-Māori health outcomes. In Canada, this dialogue may not occur. Requiring that such mechanisms be created in all Canadian jurisdictions would establish meeting places for dialogue, and assist in closing policy and access gaps that remain.

In the past two decades, the terms 'kaupapa Maori' and 'matauranga Maori' have come to prominence in Maori education and research circles. They appear in a wide variety of contexts to articulate and advance certain aspects of Maori education and development. The two terms are generally utilised to support activities designed to generate benefits for Maori and to give expression to Maori ways of doing things, aspects of Maori knowledge and the Maori world view. Interestingly, there are a number of perspectives on the two terms and whilst meanings for both overlap, they are not synonymous. In this article, I present my view of the meaning of kaupapa Maori and matauranga Maori. My background is as a researcher of matauranga Maori, hence my views are presented from this perspective.

"Collection of 17 essays from Māori scholars which cover customary law, ancestral law, the natural world, Māori urban protest, health, politics, and customary language and expression."

"Collection of 17 essays from Māori scholars which cover customary law, ancestral law, the natural world, Māori urban protest, health, politics, and customary language and expression."

Numerous researchers have posited links between ethnic identity and psychological wellbeing (Phinney, 1992; Martinez & Dukes, 1997; Roberts, Phinney, Masse, Chen, Robers, & Romero, 1999; Houkamau & Sibley, 2011), and Māori cultural interventions have been suggested as a means of promoting a range of positive outcomes (e.g. M. Durie, 1998; Durie, 2003b; Lawson-Te Aho, 1998). However, longitudinal evidence of causal pathways between Māori ethnic identity and psychological wellbeing remains scarce, and evidence of the positive impacts of cultural interventions is not well documented. The present thesis investigates Māori identity development in the context of State secondary schools, and explores the relationships between Māori cultural engagement, Māori identity, and psychological wellbeing. A methodology that incorporates both mātauranga Māori (Māori knowledge) and Western scientific knowledge bases and research methods was applied. Interviews were held with Māori students and their whānau (families) at a State secondary school where a community-driven initiative to improve Māori student outcomes took place. Thematic analysis was used to generate Te Korowai Aroha Framework, outlining how Māori cultural initiatives can enable schools to fulfil their duty of care and meet Māori community needs by affirming individuals‟ cultural identity and agency, by building relationships based on mutual respect, and by working collaboratively within the school and with external services providers. Thematic analysis of these interviews was also conducted to generate The Pōwhiri Identity Negotiation Framework. The pōwhiri (formal welcome), in which Māori creation narratives are ritually re-enacted, is used as a metaphor for Māori identity negotiation. The stages of creation Te Kore, Te Pō, Te Whaiao, and Te Ao Marama are used to describe, respectively: those who were yet to display interest in Māori cultural identities; those who were interested in developing their Māori identities; those who were actively exploring their Māori identities; and those who felt secure in their Māori identities. Quantitative longitudinal survey data from over 300 Māori adolescents in the Youth Connectedness Project was then analysed. Structural Equation Modelling revealed that Māori cultural engagement positively predicted Māori ethnic identity, and that Māori ethnic identity positively predicted psychological wellbeing, in support of hypotheses. In addition, Hierarchical Linear Modelling revealed that the higher a school‟s level of Māori cultural promotion, the higher the ethnic identity of its students was likely to be. The results of this thesis demonstrate the impact of school cultural environments on individual identity development, and provide evidence that cultural engagement initiatives can enhance Māori identities, which in turn can increase psychological wellbeing. The results from the studies presented in this thesis are incorporated into Te Pītau o te Tuakiri framework, outlining how Māori identities can be nurtured, and the results are also used to offer guidelines for individuals wishing to become more engaged in Māori culture, and institutions wishing to become more responsive to Māori communities. These findings are used to challenge educators and policy makers to ensure schools and other State institutions support Māori cultural expression and affirm Māori identities.

This article asserts that elite indigenous tribal masculinity is a particular type of masculinity that has developed since colonisation, in part at least, mimicking dominant forms of invader/settler masculinity. While most commentators have outlined that the dominant forms of invader/settler masculinities were held to be inversely related to the mind of indigenous men, the productive nature of power imposed a different set of rules that challenged this dialectic so that aspects of invader/settler masculinity were necessarily imbibed into burgeoning post-contact indigenous masculine leaders. This masculinity has since been allocated disciplinary and authoritative power through notions of tradition and authenticity. Further, indigenous masculinity was often asserted as reflecting the collective will for liberation; in reality, elite indigenous masculinities have habitually served to exclude alternative forms of indigenous masculinity and indigenous women from leadership roles. Via a post-hegemonic analysis of indigenous masculinity, this article appraises the Janus-faced and ambivalent figure of the indigenous heterosexual patriarch; both oppressor and oppressed. The dialectics between hetero-patriarchal masculinity and feminism, and colonised/coloniser become complicated, as indigenous masculinities are both imbibed with privilege and denied it; both performing colonial hetero-patriarchy and resistant to it.

"Collection of 17 essays from Māori scholars which cover customary law, ancestral law, the natural world, Māori urban protest, health, politics, and customary language and expression."

A television news bulletin tells us, in effect, what we should think about and the preferred way in which we should think about it. Analyses of New Zealand media have consistently shown that news about Māori is both relatively rare and that it prioritises violence and criminality. Researchers conclude this encourages New Zealanders to see Māori as threatening the social order and burdening our society. We examined the few Māori stories broadcast in a large representative sample of English-language television news bulletins and found the same negativity. As our sample included Māori-language news bulletins from the same days we know there were other Māori news stories available, so we conclude that the prioritising of negative stories about Māori in English-language media is a matter of choice. Focus groups with Māori and non-Māori media consumers demonstrate the impact of the relentlessly negative portrayals of Māori in New Zealand media.