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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.

Though not acknowledged as a realm heavy with indigenous participation, punk culture has the potential to provide solidarity for the indigenous people it attracts. In this study, I explore how indigeneity is being expressed in Aotearoa punk culture by indigenous punks. Through interviews, participants articulated that punk culture has provided an alternative means of belonging in contemporary and diasporic settings that have necessitated a broadening of ways in which to find and reclaim indigeneity. Though punk culture cannot be seen as a realm that is imbedded with indigenous sentiment, participants suggest that its egalitarian philosophies and ethos of freedom and autonomy are conversant to indigenous experiences and desires that make it a potential port of solidarity for indigenous punks.

The UN declaration on the Rights of Indigenous Peoples is a deeply significant document. In 2007, then UN Secretary-General Ban Ki-moon described its signing as an "historic moment when UN Member States and indigenous peoples reconciled with their painful histories and resolved to move forward together on the path of human rights, justice and development for all". This book reflects on the tenth anniversary of the UN General Assembly's adoption of the Declaration and examines its relevance in New Zealand. It shows the strong alignment between the Treaty of Waitangi and the Declaration, and examines how the Declaration assists the interpretation and application of Treaty principles of partnership, protection and participation. Starting from a range of viewpoints and disciplines, the authors agree that in Aotearoa New Zealand the journey to full implementation is now well underway, but warn that greater political leadership, willpower, resources and a stronger government commitment is needed.

Introduction. Although opportunities exist for positive experiences in research, Māori in New Zealand, like other indigenous people colonised by Europeans in the nineteenth century, have also been subject to research and associated policies that have had long-lasting negative consequences. Researchers have subsequently been challenged by Māori to conduct research that is acceptable, accountable and relevant. Much of this debate has taken place within the framework of the Treaty of Waitangi, a treaty of cession signed between Māori and British Crown representatives in 1840. Nowadays, health and health research statutes exist that require researchers to respond to the ‘principles’ of the Treaty. Few practical examples of how health researchers have undertaken this have been published. Aims. We examine how, in developing a national study of injury outcomes, we responded to the Treaty. Our study, the Prospective Outcomes of Injury Study, aims to quantitatively identify predictors of disability following injury and to qualitatively explore experiences and perceptions of injury outcomes. Discussion. Responses to the Treaty included: consultation with Māori groups, translation of the questionnaire into te reo Māori, appointment of interviewers fluent in te reo Māori, sufficient numbers of Māori participants to allow Māori-specific analyses and the inclusion of a Māori-specific qualitative component. While this article is located within the New Zealand context, we believe it will resonate with, and be of relevance to, health researchers in other former settler societies. We do not contend this project represents an ‘ideal’ model for undertaking population-based research. Instead, we hope that by describing our efforts at responding to the Treaty, we can prompt wider debate of the complex realities of the research environment, one which is scientifically, ethically and culturally located.

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.

As the global ‘data revolution’ accelerates, how can the data rights and interests of indigenous peoples be secured? Premised on the United Nations Declaration on the Rights of Indigenous Peoples, this book argues that indigenous peoples have inherent and inalienable rights relating to the collection, ownership and application of data about them, and about their lifeways and territories. As the first book to focus on indigenous data sovereignty, it asks: what does data sovereignty mean for indigenous peoples, and how is it being used in their pursuit of self-determination? The varied group of mostly indigenous contributors theorise and conceptualise this fast-emerging field and present case studies that illustrate the challenges and opportunities involved. These range from indigenous communities grappling with issues of identity, governance and development, to national governments and NGOs seeking to formulate a response to indigenous demands for data ownership. While the book is focused on the CANZUS states of Canada, Australia, Aotearoa/New Zealand and the United States, much of the content and discussion will be of interest and practical value to a broader global audience.

This research hypothesized that respondents who have a good understanding of Matauranga Maori (Maori knowledge) are those with a secure cultural identity and are more likely to be concerned with the environment. A quantitative survey was carried out using two separate samples drawn from the Maori population; one from the general Maori population (N=331) in the city of Auckland and the other from a sub-tribe (N=61) whose traditional land has been encompassed by Auckland City. The responses from the survey presented a consistent environmental concern attitude across both samples and challenge a priori assumptions. The meaningfulness of a Maori cultural identity (MCI) measure to represent Matauranga Maori perspectives of the environment is discussed. The conclusion from the findings is that cultural identity is much more complex than an ordinal number and that caution should be used when employing the MCI measure.

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.

The Maori Land Court in the 1960s and 1970s was a Court responsible for settling issues over the ownership, use and disposal of various land held by Maori. In 1980, a Royal Commission that examined the Maori Land Court made a number of administrative recommendations but it did not recommend dramatic reform of the Court. The Maori Land Court was to continue without major changes in format and jurisdiction. This thesis will show that the Court had to pragmatically and practically navigate relationships that Maori had with their land and with their whanaunga (relatives) and all the social circumstances that that entailed. The thesis uses autoethnographic and micro-history techniques to tell a story about the Court from a Maori Studies perspective. It employs Maori cultural concepts such as whiinau (family), whakapapa (genealogy) and whenua (land) to give a perspective of the Court from a Maori worldview. The thesis therefore contains a lot of biographical material to show that the Court was a social institution that was linked to Maori and their historical and contemporary relationships to the land as well as the history of New Zealand.

This commentary reflects upon the major Māori land reforms in te Ture Whenua Māori Bill (2016). The reforms implement more bureaucracy and replace some mechanisms used by the Māori Land Court to protect against Māori land loss. The Waitangi Tribunal, which has dealt with Māori grievances over land loss for over 30 years, issued a critical report in March 2016 along with recommendations about the reforms. That report was largely ignored by the New Zealand Government. This commentary contains a review of the literature on Māori land to date, as it helps to understand the ideas behind the Tribunal's report as well as the reforms. There is also an examination of the main points made by the Waitangi Tribunal, as well as aspects of te Ture Whenua Māori Bill (2016). The overall conclusion is that the Māori people should be very nervous about the reforms for their lands.

"Negotiating a claim before the Waitangi Tribunal can involve troubling challenges to an iwi's legitimacy, sometimes from unexpected places. In this unique behind-the-scenes account of the negotiation of Ngāi Tahu's Waitangi Tribunal claim, Sir Tipene O'Regan describes what happened when claims of New Age mysticism attempted to undermine traditional whakapapa and academic scholarship."

"There is perhaps no issue in New Zealand today more contentious than water rights. The Crown claims that no one owns water, but its use, irrigation and treatment are controlled by local governments empowered by the Crown. Since the 1990s resource consents for the taking of water, in Canterbury and Southland especially, have increased dramatically and the environmental situation is reaching a breaking point. After years of discussion some kind of system regarding the ownership of water is inevitable. In Water Rights for Ngāi Tahu, Te Maire Tau considers the historical and political framework that has contributed to the current state of water rights in the Ngāi Tahu takiwā. He explores the customary, legal and Treaty frameworks that feed into the debate regarding the ownership of water. From 1844 to 1864 the Crown purchased more than 34.5 million acres of land from Ngāi Tahu, but in most purchase deeds water is not mentioned. How does this play into claims to water? Should the Treaty be relied upon? How far can kaitiakitanga take us if the goal is mana motuhake and tino rangatiratanga? In this short book Te Maire Tau lays out the historical background and context to water rights, and opens a discussion about where to proceed next in determining a Ngāi Tahu position on water."

Despite the growing political and economic importance of iwi in New Zealand, little attention has been given to their changing demography. Using data from the New Zealand Census of Population and Dwellings, we analyse the growth trajectories of four iwi - Ngāi Tahu, Waikato, Ngāti Awa and Tūhoe - between 1991 and 2006. We find a great deal of variation in iwi growth between censuses and over the entire focal period. In most instances, iwi birth cohorts increased rather than decreased in size, and gains from “new” members were especially marked among children, the middle-aged and women. The findings confirm the importance of accounting for non-demographic factors when projecting and planning for future iwi population growth.