Māori youth are over-represented in the negative indices for youth court apprehensions (8.3 times higher than non-Māori) (Ministry of Justice, 2020). Despite this, there is a dearth of research about the experiences of rangatahi Māori who offend, and their whānau (Suaalii-Sauni, Tauri & Webb, 2018).This project builds on recent PhD findings (Cliffe-Tautari, 2021) which indicated that Māori youth who offend, and their whānau, experience considerable trauma in their lives prior to, and during the times of rangatahi’ offending; including trauma resulting from state intervention into their lives.

Toiora, Hauora is a Kaupapa Māori arts-based collaboration to theorise the pedagogy of Māori creative practices that support flourishing Māori whānau wellbeing. This innovative research centres Māori arts-based practice ‘as teacher’, bringing together three established Māori arts scholar-practitioners to expand the currently under-researched field of Māori pedagogies, and to highlight the critical role of Māori arts practice and pedagogy to grow well and flourishing Māori futures.

Teachers are increasingly tasked with acknowledging their racial biases and the resulting impacts on their students’ learning and wellbeing. However, anti-bias trainings are typically generalised learning experiences with little effect. Through focus groups with Māori students in Northland schools, this project will identify common incidents of racism.

Ngaati Koroki Kahukura are kaitiaki of lands and waters that span from their ancestral mountain, Maungatautari, to their tupuna awa, Waikato, including areas of national significance such as Cambridge (Te Oko Horoi a Taawhiao) and Karaapiro, the site of the last intra-iwi battle of Taumata Wiiwii in the 1800s.

Indigenous people will be more severely affected by global climate change than other populations. Despite  increasing awareness of these inequities, national and global responses to climate change often fail to address issues of specific concern to Indigenous peoples and tend to overlook the potential contribution of Indigenous knowledges. Indigenous peoples’ knowledges are based on holistic and interdependent understandings of the environment and have the potential to inform action towards climate transformation.

Kai piro was traditionally a staple component of the Māori diet. However, over time and due to post-european contact, the practice of sourcing, processing, and consumption of kai piro has lessened to the degree in which it is no longer part of the common Māori diet today. The practice of kai piro is maintained today by remnants of an ageing Māori population.

This research project explores the utilisation of sonic mapping and LiDar scanning of Motiti marae and Tapuiwahine A12 landblocks, located 7 km south-west of Te Kūiti, on Mangatea Road. The principal hapū associated with Mōtiti marae are Ngāti Te Puta-i-te-muri, Ngāti Tauhunu, Ngāti Urunumia and Ngāti Kinohaku.The wharepuni are named Ko Te Hunga-iti and Te Hāpainga. The marae connects ancestrally to the Tainui waka, the maunga Kakepuku and Pirongia, the awa Mangapū and the tribal collective of Ngāti Maniapoto.

Our tūpuna were experts in reading tohu o te taiao to live more attuned with the environment and gather kai at the optimal times. Their understanding of their own local taiao is recorded and woven throughout kōrero tuku iho. The maramataka is an example of kōrero tuku iho which provides a uniquely Māori way to record, organise and understand ngā tohu o te taiao.

This research is at the cutting-edge of expanding legal research theory, methodology and legal knowledge in the development of a bijural legal system in Aotearoa New Zealand. In 2021, Te Kōti Whenua Māori initiated a new tikanga-based dispute resolution process, in response to amendments to the Te Ture Whenua Māori Act 1993. We will analyse and assess how tikanga principles are being used in the new dispute resolution process, compare and contrast that use with the court’s traditional adjudication process and assess the outcomes for Māori landowners from both.

This research programme will examine how we might envision an approach to placemaking that would result in outcomes that facilitate the expression of mātauranga Māori, tikanga, whānaungatanga and orangatanga in urban areas. The programme will do this by examining concrete innovations through a series of case studies. These examples will demonstrate the optimism that transformative urban activity brings in terms of the potential to redress the struggles of the past (Awatere et al. 2008; Harmsworth 2004).