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The research in the field of Indigenous peoples and the espousal of their cultural values in the work environment is recognised as being important as a means of overcoming workplace inequities. The purpose of this paper is to examine research about Maori, the Indigenous people of Aotearoa New Zealand that may inform future enterprises for the long-term prosperity of marginalised Indigenous peoples.

This study reviews the literature on unique cultural dynamics of whanau Maori (New Zealand Maori family/community) study practices and the importance of work/home/life balance. Furthermore, it considers strengths-based community enterprises that can lead to sustainable prosperity for Maori.

The review yielded three theoretical principles that explain mana (sociocultural and psychological well-being), which can be generalised across multiple contexts, with the workplace being one of these contexts. These principles of mana create a contextual match with whanau external realities; an experiential match of a mana empowerment framework that transfers to the study context and an interpersonal understanding of being understood and empowered within the study context.

The literature review has been limited to research from 2005 onwards and to research that investigates Maori, the Indigenous peoples of Aotearoa New Zealand. Although the review of the literature has these limitations, the review may be of interest to other studies of Indigenous peoples worldwide.

The key factors are interwoven, and their importance is considered in relation to the development of positive and supportive environments, which link to job retention, satisfaction and productivity in the workplace for Maori. This, in turn, can have beneficial knock-on effects for not only the New Zealand economy but also more importantly for enhancing sustainable livelihoods for upcoming generations.

Tied together, these factors are paramount for cultural, social and ecological benefits for nga rangatahi (young Maori adults) and the wider community in the workplace.

The literature review’s value and originality derive from a dearth of recent research on supporting nga rangatahi (young Maori adults) for sustainable prosperity.

As the world continues to grapple with new and existing challenges every passing day, the need to identify new approaches to maximise impact with given limited resources has become a pressing issue. To this end, overhauling the purchase and delivery of public services by introducing new funding models like commissioning has gained significant attention within the public and policy sector in recent years. Commissioning does not mean merely procurement and purchasing but securing the most appropriate services to address the needs of the population through due diligence and planning to maximise value. Although Commissioning has been practised internationally for many years, it has emerged at scale in New Zealand through the establishment of the Whānau Ora Commissioning Agency. This chapter discusses the Whānau Ora Commissioning model and its development as an indigenous model to commissioning for impact. It highlights the unique characteristics embedded in and exhibited by the model, which enable it to function in an indigenous context and facilitate positive well-being for its population. It also describes the challenges faced to perform and drive momentum forward. Commissioning may not be the only solution to resolving societal challenges. However, it can be instrumental in generating and amplifying value tailored to the context and used in conjunction with other innovative practices.

Māori (Indigenous New Zealanders) and Pacific students tend not to attain the same levels of educational success as New Zealanders of European descent. Addressing this problem is a particular challenge at tertiary level in science, engineering, and architecture and design (SEAD). Te Rōpū Āwhina (Āwhina), an initiative at Victoria University of Wellington (VUW), aims to produce Māori and Pacific professionals who contribute to Māori and Pacific development and leadership. The objective of this analysis was to summarise quantitative results from the first 11 years of Āwhina and to show they are consistent with an Āwhina ‘effect’; that is, a positive influence on (combined) Māori and Pacific success in the SEAD disciplines. Individual-level records held in the VUW student database were used to generate smoothed trends in SEAD and non-SEAD graduate and postgraduate degree completions since 1991. Substantial improvements in SEAD Māori and Pacific completions occurred between 1999 and 2010, including a 50%- increase in Māori and Pacific postgraduate completions relative to all SEAD postgraduate completions. In the same period, non-SEAD Māori and Pacific postgraduate completions increased at a similar rate to all non-SEAD postgraduate completions. Results were consistent with a strong Āwhina effect, which has important implications for the nature of tertiary institutions, their cultural and social disconnection with Indigenous and minority students, and their social obligations and responsiveness. This analysis did not account for students who did not complete a qualification or include key confounders such as entry qualifications and gender. Definitive confirmation of an Āwhina effect is the subject of ongoing 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.

The purpose of this paper is to argue, using the New Zealand context as reference, that heterogeneous societies with diverse cultures have an expanded space of possibilities for developing social innovations.

Incorporation of the cultural context is integral to finding innovative, collective solutions for mitigating complex social problems and sparking transformational social change. Empirical support for this contention draws on examples of social innovations that embed the cultural values of Māori, New Zealand’s indigenous people.

Using illustrative cases, the authors highlight the capacity of Māori values, encompassed in an ecosystem of Māori social institutions, to catalyse social innovation in New Zealand. The authors position these examples within two paradigms of social innovation.

The paper limits its focus to the implications of Māori cultural values for social innovation. However, it serves to highlight that appreciation of indigenous and minority cultural values can provide a foundation for social innovations in other contexts too.

Recognising cultural values increases the range of possibilities for innovatively addressing social and environmental challenges.

Respect and recognition of indigenous culture and knowledge offers potential for sustainable solutions to complex social challenges.

This is one of the few papers to explore the cultural embeddedness of social innovation and highlight public policy social innovations.

Since 2002 there has been strategic focus on inclusive tertiary provision as a means of addressing the issues of student groups who have historically not fared well in higher education. Equity groups include Māori, Pasifika and students with disabilities. This chapter charts the terrain of inclusive higher education in Aotearoa through the critical reflections of Kahurangi, a Māori student with a vision impairment. Despite a strategic focus on inclusive provision and Kahurangi’s success his experiences suggest that there is some way to go. The authors argue that given the limited ways in which inclusion and its underpinning theory of disability are theorised inclusive higher educational settings are unlikely to be realised.

This chapter examines mātauranga Māori (Māori ways of knowing) and Iwi (tribes and sub-tribes) mātauranga (knowledge) described as mātauranga-a-iwi (tribal knowledge). It presents an argument that mātauranga Māori and mātauranga-a-iwi must be linked to a particular context, drawing out the ideas that space and place are important. This theoretical chapter through Kaupapa Māori (a Māori way) identifies a series of key concepts that set the parameters for a discussion of the relationships between mātauranga-a-iwi, mātauranga Māori and Kaupapa Māori theory. I argue that mātauranga Māori, Kaupapa Māori theory and mātauranga-a-iwi are distinct entities but inseparable. This chapter charts the relationships among these three entities in a diagrammatic form, in what I have termed the Ranga Framework. The Ranga Framework proposes the working relationship between these elements that links space and place to people to produce contextual knowledge. By making the appropriate linkages to produce contextual knowledge Māori are able to locate themselves cognitively into the learning environment. I argue this is an important element that will help lift the educational success of Māori. It is important to ensure that contextual connections are a critical component in the delivery of knowledge, without which/otherwise Māori learners are in danger of reproaching mutant forms of language and knowledge, and thereby becoming disconnected from a more-authentic Iwi base. This chapter proposes an indigenous cognitive development framework to map engagement with new concepts and the stages required to reach mastery.

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.

This chapter focuses on exploring social innovation among Māori entrepreneurs. The notion that social entrepreneurship (SE) has always been a core part of Indigenous entrepreneurship is supported by existing literature. However, the role of Indigenous worldviews and the entrepreneurial ecosystem within which the Indigenous entrepreneur operates has been overlooked. A Case Study method was used, Case 1 was a whānau (kinship)-based social enterprise and Case 2 was a trust-based social enterprise. Both cases showed similarities in terms of cultural integration of Māoritanga into their values and how they created social innovation. Case 1 models a social engineer by designing architectural works that integrated Māori designs, but with a contemporary style that changed how the community designed projects. Case 2 also exemplified similar characteristics, but with more focus on creating economic development through community-based enterprise with a social goal using very innovative means such as community volunteering and youth engagement. Case 3 stood for a more shared-economy approach to social innovation. The entrepreneurial ecosystem is perceived by the cases quite similarly because they felt government policies were irrelevant because they did not integrate the core values of Māori. The implications of these findings are mainly policy-based because the Crown needs to re-evaulate how it engages with Māori social entrepreneurs.