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The invitation to write this chapter offers both Wiremu T. Puke (tangata whenua – person with Māori descent) and Sebastian J. Lowe (Pākehā – New Zealander with European ancestry) the opportunity to reflect on their friendship and research partnership, which they refer to as a takarangi, or an interlocking spiral, as seen in traditional Māori carving practice. This motif denotes the origin of all things: thoughts, ideas, concepts and genealogies, which are interconnected through a rich tapestry of history and tradition through a process of ongoing evolution, Te Ao Hurihuri (the ever-changing world) and Te Ao Mārama (the world of light).

They recognise the spaces that separate the two coils of the outward-radiating and interlocking spiral as their shared space. This space symbolises the unknowns as they move from them to tangible forms, through the written word, oral traditions, such as whakatauākī (sayings/proverbs), or through the many Māori visual arts such as whakairo (carving), or in film. Written as a dialogue between Puke, a tohunga whakairo (master-carver) with strong genealogical connections and tribal affiliations, and Lowe (anthropologist and musician) in recognition of their research partnership, this chapter discusses how their own cultural upbringings, personal and shared experiences, have contributed to the forming of their ever-expanding shared space. The ideas and themes they discuss have led to the formation of this chapter.

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.

Kaupapa Māori research brings to the centre and normalises Māori academic success in higher education in Aotearoa/New Zealand. Identity as Māori, through Iwi (tribal) affiliations and as tangata whenua (people of the land), are foundational values from a Māori world view. Strong Māori identity is significantly a consistent element in the stories of Māori academic successes. It is part of the ‘cultural capital’ that tauira Māori (students and graduates) take with them into educational institutions, where little active attention is given to it. At issue on a broader level is the resounding ‘silence of the archives’, the lack of information about Māori succeeding in higher education, particularly from a Māori world view. The dominant discourse in Aotearoa/New Zealand positions us into the ‘other’ and as ‘deficit’. In a reversal of this my doctoral research asked how and why do Māori succeed in higher education. Uniquely Māori elements of whenua (land), whānau (family) and connection with marae (meeting ground and complex) are part of the how and the why of Māori academic achievement. This chapter highlights how some Māori began their journeys that result in academic successes and IT qualifications. Their haphazard access to information about IT implicates the poorly developed pathways of entry into IT studies at that time and may explain some of the low uptake of IT qualifications and IT field employment by Māori and other New Zealanders.

The purpose of this paper is to add to the understanding of Māori perspectives pertaining to the economic application of New Zealand's flora and fauna.

The body of literature consulted was a combination of works written about Rongoā Māori (Māori medicine) and Māori perspectives on the stewardship and management of New Zealand's natural resources. Empirical findings were obtained from focus groups and an interview with a practitioner of Rongoā Māori. All interviews were semi‐structured.

The findings indicate that Māori enterprise involving indigenous flora and fauna is likely to be community based; with a proportion of these being non‐profit in nature. The transmission and protection of traditional knowledge regarding the use of plants is a key issue. Māori iwi (tribes) would benefit from further research into their models of community‐based entrepreneurship.

The paper would be useful for academics considering further exploration of Māori participation in the bio‐economy.

The paper is an exploratory study that has captured some Māori perspectives regarding the use of indigenous flora and fauna.

Rich research discussion that occurs at conferences is rarely made accessible after the event. This paper aims to report on two “equality diversity and inclusion” (EDI) conferences held in Auckland, New Zealand, in 2008 and 2011. It summarises, compares and contrasts the processes and content of the conferences as well as identifying research trends and suggesting future research directions.

Text from the abstracts and transcribed audio recordings of conference discussions and presentations were analysed for similarities and differences. Two of the authors completed individual analyses of each of the conferences before reaching consensus on the overall themes.

Enduring EDI concerns over the two conferences were: identity, change practices and context. At the 2008 conference, three linked categories permeated discussion: methodologies, identity and practices for effective change. Over the intervening three years, research volume grew and differentiated into speciality areas. At the 2011 conference, methodological enquiry was less visible, but was intertwined through content areas of differentiated identities (sexuality, ethnicity, and gender), roles (leadership and management) and context (country, sport, and practice).

This paper distils research trends from two conferences and suggests directions for research.

The paper provides a bounded overview of developments and changes in the EDI sub‐discipline. Rich research discussion often occurs informally at conferences but is not made widely available. This paper aims to share conference discussions, research trends and potential directions for research.

This paper aims to explore how Maori entrepreneurs in Aotearoa New Zealand negotiate cultural and commercial imperatives in their entrepreneurial practice. Culture is integral to Indigenous entrepreneurship, an example being tikanga Maori (Maori cultural values) and Maori entrepreneurship. This study discusses the tensions and synergies inherent in the negotiation of seemingly conflicting imperatives both theoretically and practically.

This study reports on a thematic analysis of semi-structured interviews involving ten Maori enterprises of the Ngati Porou tribe on the east coast of Aotearoa New Zealand.

This study finds that depending on their contextual and cultural orientation, Maori entrepreneurs use tikanga to help negotiate cultural and commercial imperatives. The contingency of entrepreneurial situations and the heterogeneity of Maori perspectives on whether (and in what way) tikanga influences entrepreneurial practice appear influential. The authors propose a typology of Maori entrepreneurs’ approaches to explain the negotiation of cultural and commercial imperatives comprising the “culturally engaged Maori entrepreneur”; the “culturally responsive Maori entrepreneur”; and the “culturally ambivalent Maori entrepreneur.”

This study proposes a typology to analyse entrepreneurial practices of Indigenous entrepreneurs’ negotiation of cultural and commercial imperatives.

In February 1840, Māori 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 Māori 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 Māori 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 Māori representation in local government breach obligations inherent in both the Declaration on the Rights of Indigenous Peoples and the Treaty of Waitangi.

Māori are the indigenous population of New Zealand, although even the name ‘Māori’ is not ever used by them to describe all the inhabitants of those shores at the time of colonisation. Rather, reference is made to the iwi (tribe), hapū (sub-tribe or clan) and whānau (family), one is inherently part of, based firmly on whakapapa (genealogy). Colonisation of New Zealand began in the late 1700s and proceeded in a similar manner to other colonised places around the world, resulting in the sublimation of indigenous peoples and their culture. Māori had societal structures, culture and tikanga (customs) determined by whakapapa. Māori had and continue to have their own way of looking at the world. The legitimation of a Māori world view within a large organisation relies on a vision, a strategy and an overwhelming enthusiasm among key influencers to drive it. Numerous Māori leaders and scholars through the ages have held the same vision for Māori, that is, to be an equal partner in Aotearoa/New Zealand. The Office of Māori Development at the University of Otago supports this vision – to embed aspects of Te Ao Māori within the fabric of the institution. The University’s Māori Strategic Framework (MSF) grew out of two significant documents: a Treaty of Waitangi Audit conducted by Dr Ranginui Walker (University of Otago, 1998) and a Treaty of Waitangi Stocktake undertaken by Janine Kapa (University of Otago, 2005). The Stocktake findings were subsequently tested with a number of key stakeholders from within the University, as well as local mana whenua ¹ and other interest groups. This consultation formed the foundation of the University’s MSF. This chapter begins by outlining the historical context in which the relationship between the University and Māori progressed, leading ultimately to its partnership with Ngāi Tahu. ² A contemporary response to realising indigenous imperatives is then examined, by looking at the formation of the MSF, the importance of the consultative process undertaken with key stakeholders, and further, the role it has played in transforming the University of Otago.