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The purpose of this paper is to explore the utility of a pragmatist epistemology as a viable methodological avenue for addressing the challenges associated with the normative models of science that dominate organisational management. At the same time, theorisation of a paradigm grounded in a pragmatic epistemology is presented.

The paper seeks to explore the different assumptions guiding a pragmatist epistemology, based on the development of an alternative philosophic framework, such as an indigenous paradigm that draws its logic from a Māori worldview. In doing so, it counters the ideological tension created by the disjunction of applying an epistemological perspective that aligns with what we conceptualise as a mainstream Western view of knowledge creation and maintaining the integrity of taking an indigenous worldview.

In the paper, we argue that kaupapa Māori research, as an indigenous paradigm draws from a pragmatist epistemology, providing a platform for a culturally attuned response to mainstream organisational research.

The paper is of use to qualitative researchers, in and beyond indigenous contexts, as it grounded in a methodological approach that draws from a pragmatic epistemology offering insightful, more richly contextualised research avenues in organisation and management.

In this chapter, we explore the ethics of developing and maintaining meaningful and equitable relationships between Māori and Pākehā scholars and researchers. We begin by asking if it is even desirable, viable, or sustainable to pursue decolonising research in disciplines and relationships that are so deeply entrenched in settler-colonialism. We consider the challenges involved in managing an equitable distribution of decolonising labour in settings with few Indigenous scholars, particularly around the constant work of educating and pointing out ignorance, as well as the emotional labour of dealing with Pākehā vulnerability, inaction, and resistance to change. Building on the Kaupapa Māori principles of whanaungatanga and manaakitanga, we suggest a tangible set of seven strategies or ‘collaborative ethics’ to address these challenges in working together and in actively dismantling while privilege and white supremacy within the Academy and wider world of research.

This chapter explores the realm of friendships and peer culture within a total immersion setting in Aotearoa New Zealand as reported by children and families. Based on the gifted and talented model, this One Day School of Te Reo Māori Excellence named Ka Puananī o Te Reo Māori, caters for children in years 1–6 from across Dunedin city.

There were two points of data collection, at the start and end of the first year, undertaken via in-depth semi-structured interviews with six children, three teenagers and 11 family members. The interviews were transcribed verbatim, with the raw data sorted into thematic categories, including highlighted quotes and important text.

Three themes were identified: engagement, cultural identity and whanaungatanga relationships. The children and families clearly maintained friendships within this immersion school of excellence, but also recognized that many of these relationships permeated beyond the classroom walls, subsequently growing a community of te reo Māori speakers. The findings from this study align with international research on ethnic schools, highlighting a deeper level of friendship and kinship, expressed through a curricula based on inclusive and traditional family values.

This chapter concentrates on the findings of whanaungatanga relationships; the necessity to establish friendships and develop a strong sense of belonging. The research explored the successes and challenges from the perspective of the participants, of the initial year of this unique bilingual pilot programme. This chapter attempts to addresses the gap in international research on children’s reported experiences within an Indigenous total immersion programme.

Purpose – This chapter investigates how being Māori influences the sport experiences of Māori participants, and offers a critical Māori perspective on mainstream New Zealand sport. It argues for the value of moving towards a culturally competent approach that embraces, rather than resists, Māori tikanga and practices.

Design/methodology/approach – The research is driven by an Indigenous kaupapa Māori research methodology that privileges research by Māori, about Māori, being Māori. Ten highly experienced Māori participants were interviewed. The cultural competence continuum was employed to assess New Zealand sport’s ability to meet the needs of its indigenous peoples.

Findings – For the Māori participants, mainstream sport reflects the echoes of colonial ways of thinking that frequently ignore or devalue Māori values or interpret assertions of self-determination as separatist and divisive. Using examples from the participants’ experiences, we argue that cultural competence is something that could benefit all in New Zealand sport.

Research limitations/implications – The limitations of a small sample are addressed by triangulating the participants’ perspectives with other sources of information about Maori sporting experience.

Originality/value – The chapter privileges a Māori critique of existing structures and suggests a way forward that could positively influence sport delivery for Māori and people of all ethnicities.

Indigenous peoples have had a long and fraught relationship with the notion of ‘research’. Too often we have been the subjects of studies about us, examined as the novel ‘other’ and denied agency in a relationship which is about the powerful ‘making sense’ of a people who are powerless. As subjects of other peoples’ ‘science’, we have been harmed, exploited and traumatised.

In this new century, however, Indigenous scholars and researchers are taking greater control of the science system and research processes. As Māori, we are reclaiming our intellectual traditions, revitalising our ancient teachings and retrieving our ancient knowledges, knowledges held in our karakia (ritual chants), mōteatea (laments) and pūrākau (stories). Part of the reclamation process includes the establishment of our own research centres, entities guided by Te Ao Māori (the Māori world) and our values, ethics and practices. In reclaiming the research space, we seek to drive our own developmental goals and agenda, seeking the answers to questions that are important to us as Indigenous peoples and that can further enhance our way of life.

In this chapter, the author discusses a set of Indigenous research ethics which guide our work as an iwi-owned research organisation. This chapter canvasses the origins of these ethics, how we use them to guide our work as health researchers and the challenges we face as a tribally owned research centre in giving effect to these Indigenous research ethics at the interface between Te Ao Māori and what remains an essentially ‘mainstream’, Western research funding environment.

The tradition in academic institutions seems to favour individual effort and achievement. In counterpoint, a group of four Māori women from Aotearoa New Zealand – Nan Wehipeihana, Kataraina Pipi, Vivienne Kennedy and Kirimatao Paipa – share their experiences of journeying together as a kaupapa whānau, ¹ enhanced by their whakapapa ² links to collectively navigate a higher education pathway. They asserted their ways of working and being supportive to each other through a postgraduate diploma in evaluation and research. Their collaborative way of working challenged the academic system where learning is focused on individual effort and achievement. Pushing the boundaries to ensure the benefits of a culture of inclusiveness, collaboration and collectivity in an academic sphere of learning requires a mixture of willingness and cooperation between students and the institution. This chapter describes how this group of four mature Māori students overcame challenges in asserting a cultural stance that was a key enabler to them in successfully attaining their higher educational learning goals.

This chapter looks at what it means to set out to do anthropological research with tangata whenua (New Zealanders of Māori descent; literally, ‘people of the land’), from the particular perspective of a Pākehā (New Zealander of non-Māori descent – usually European) musical anthropologist with an interest in sound-made worlds. In late 2017, Lowe was awarded funding for a conjoint PhD scholarship in anthropology at James Cook University, Australia, and Aarhus University, Denmark. However, following advice from several colleagues in Aotearoa New Zealand, Lowe decided to assess the viability of the project with his prospective Māori and non-Māori collaborators prior to officially starting his PhD candidature. Throughout this process of pre-ethics (Barrett, 2016), Lowe met with both Māori and non-Māori to discuss the proposed PhD project; a ‘listening in’ to his own socio-historical positioning as a Pākehā anthropologist within contemporary Aotearoa New Zealand. This approach to anthropological research is in response to George (2017), who argues for a new politically and ethnically aware mode of anthropology that aims to (re)establish relationships of true meaning between anthropology and Māori in Aotearoa New Zealand.

The Pasifika (Pacific Island) research methodology talanoa (conversation) has contemporary resonance beyond its local context. At the recent Bonn Climate Change Conference, for example, talanoa was adopted to spark international dialogue about our collective futures. But this and other recent instances raise the question as to whether and how talanoa can and should be applied in a non-Indigenous context – or, indeed, online. As a culturally diverse research team, we undertook a talanoa about our experience of researching historical literacy with Māori and Pasifika students through talanoa. Here we introduce what we learnt from the literature about the nature of talanoa, its use as a methodology, and its application in higher education and reproduce our own recent online talanoa on the experience of learning to do talanoa together. Three key lessons emerged from our research conversation. Firstly, we learnt that time is of the essence: researchers must carefully balance the need for the talanoa to run its natural course with the need to not overburden the participants. Secondly, we learnt that where the researchers undertake the talanoa is less important than attending to the relationships (the vā) between the researchers and participants, and the researchers and participants themselves. And, finally, in keeping with what some Māori researchers and their allies have argued of Kaupapa Māori research methodology, we learnt that indigenous methodologies like talanoa, when employed with care and in recognition of their emergence out of decolonial struggles for indigenous sovereignty and self-determination, can foster a fruitful intercultural research conversation.

This chapter chronicles an international inter-institutional Māori-led small-scale tertiary intervention that has potential for larger scale future implementation. The educational intervention, Optimising Māori Academic Achievement (OMAA), is based in Te Puna Wānanga (The School of Māori Education) in the Faculty of Education at the University of Auckland (UoA). It aims to increase the completion rates of Māori students enrolled in the Bachelor of Teaching Māori-Medium Specialisation (Huarahi Māori) at the UoA and the Bachelor of Nursing at Waiariki Institute of Technology, Bay of Plenty. The OMAA initiative is based on the adaptation and implementation of a tertiary intervention that has a research-based track record in North America and has also been successfully adapted for use in Australia. Authors of this chapter are Māori and Indigenous women working as primary investigators, programme directors and leaders facilitating the international inter-institutional intervention among the UoA, Waiariki Institute of Technology (Waiariki) and Victoria University in Melbourne, Australia. Adaptation of the North American tertiary intervention by Māori for Māori is at the heart of the initiative. Māori and Indigenous projects such as OMAA can attract potential postgraduate students from within New Zealand as well as from other countries where there are Indigenous communities of people. Implementation details, implications, lessons learned and future directions will be described in this chapter.

This study aims to understand the engagement between an indigenous social service provider and marginalised clients deemed “hard-to-reach” to gain an insight into how to improve the client’s engagement and well-being through transformative value co-creation.

The exploratory study’s findings draw on primary data employing a qualitative research approach through document analysis and in-depth interviews with clients, social workers and stakeholders of the focal social service provider in New Zealand.

The findings indicate that there are inhibitors and enablers of value or well-being co-creation. The lack of client resources and a mismatch between client and social worker are primary barriers. Other actors as well as cultural practices are identified as enablers of well-being improvement.

This research reports on a single social service provider and its clients. These findings may not be readily transferrable to other contexts.

Findings indicate that social service providers require a heightened awareness of the inhibitors and enablers of social service co-creation.

Both the integrative framework and the findings provide a sound critique of the prevailing policy discourse surrounding the stigmatisation of members of society deemed “hard-to-reach” and the usefulness of such an approach when aiming at resolving social issues.

This is the first exploratory study that reports on the engagement between a social service provider and its clients in a dedicated Māori (indigenous) context by employing an integrative research approach combining transformative service research, activity theory and engagement theory.