University of Otago

PhD Candidate: Ella Ruth Newbold (Waikato, Ngāti Porou)

Primary Supervisor(s): Professor Tahu Kukutai

PhD Candidate: Ms Emily Bain (Ngāti Raukawa ki te Tonga, Ngāti Toarangatira)

Primary Supervisor(s): Dr. Esther Willing

It is well established that there are significant problems in Aotearoa New Zealand’s health and disability system, especially for Māori – largely due to the cultural differences between Māori and the biomedical system the New Zealand health system was modelled on.

PhD Candidate: Mana Mitchell (Ngāti Maniapoto)

Primary Supervisor(s): Dr Esther Willing

We have identified a set of questions relating to Māori restorative justice in the Aotearoa Justice system and its effectiveness for Māori:

What are the barriers Māori face when they participate in restorative justice as it stands?
What can we learn from the traditional ways of resolving conflict that could minimise these barriers?

This report has been prepared for Ngā Pae o te Māramatanga as part of the summer internship programme 2018-2019. This project is titled Tangaroa Ara Rau: Whānau connections and Water Safety with a purpose to understand unique whānau connections to water and its benefit for water safety.

Throughout the summer of 2018 Terina Raureti (Ngāti Raukawa) was given the opportunity to work alongside the waka club Hauteruruku ki Puketeraki and their Tūmai Ora initiative which focused on engaging rangatahi with their pepeha through waka.

This research report has been titled Rākau-nui as an acknowledgement to the full moon phase in the Maramataka (Māori lunar calendar). Rākau-nui also represents the collected journey to which this full report has been constructed from. The Maramataka is
a repository of ancient and traditional knowledge orally handed down throughout the generations by our forebears to ensure the sustainability of a healthy environment and thus healthy people (Tawhai, 2013).

The Maramataka is a system of phases which allow Māori to construct ways to interact with the environment.

What does tikanga Māori mean in today’s context; how is tikanga Māori understood and practiced within iwi, hapū, whānau, marae and more broadly in our everyday practices and national institutions; and how can key Māori principles and practices such as wānanga, kaitiakitanga, hakairo Māori, and wairua Māori more holistically drive research, professional and daily practice?