Projects

Despite growing calls for anti-racism in education, many interventions fall short of meaningful impact. This kaupapa Māori project listened directly to Māori students in Northland to document their lived experiences of racism in schools. These insights are now laying the groundwork for an innovative intervention: a virtual reality (VR) simulation that allows teachers to experience the classroom from the student’s perspective. The ultimate aim? To shift beliefs, behaviours, and institutional norms — creating culturally safe learning spaces where Māori can thrive.

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.

Climate change disproportionately affects Indigenous communities across the globe. In Aotearoa, Māori face these inequities while also holding deep-rooted knowledge systems that offer powerful, holistic responses to environmental transformation.

Revitalising kai piro – reconnecting traditional Māori food practices with community health, cultural identity, and future innovation.

Motiti Marae and Tapuiwahine A12 whenua are full of unseen stories, rhythms, and vibrational energies. This research brought together cutting-edge sonic mapping and LiDar scanning technologies to explore the ecosystems and acoustic heritage of these ancestral lands. In partnership with local hapū, marae, and iwi, the project captured both the seen and the unheard — illuminating the mauri of the whenua and awa in powerful new ways.

This kaupapa explored the relationships between environmental tohu (signs) observed in reporepo (swamplands), the phases of the maramataka, and the health of local ecosystems in the Hokianga.

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.

Reimagining our cities through Indigenous knowledge, identity, and environmental care.

Today, over 85% of Māori live in urban environments across Aotearoa. These modern kāinga (settlements) are more than places to live—they’re reflections of identity, connection to whenua, and intergenerational ingenuity. Yet, many Māori have been relegated to the margins of city spaces, facing spatial injustices that continue to impact wellbeing.

Toitū he Kāinga explores how Māori are reclaiming, revitalising, and reshaping urban landscapes—building sustainable futures through mahi toitū (Māori-led environmental care), identity, and rangatiratanga.

This project marked the first phase of an initiative to support the long-term flourishing of rangatahi takatāpui within Te Ranga Tupua rohe (Whanganui, Rangitīkei, Ruapehu, and South Taranaki).

PhD Candidate: Stacey Ruru (Ngāti Haua, Ngāti Raukawa)

Primary Supervisor(s): Professor Chellie Spiller

Tangi is the ultimate form of Māori cultural and community expression. Addressing the dearth of scholarly information, this study considers tangi practice, whakapapa, changing environments, community values, sharing knowledge, ritual and what it means to be Māori.

He oranga whānau: mahi ngātahi: Whānau livelihoods within the context of work and Māori economies of wellbeing. These groundbreaking works celebrate Māori futures rooted in kaupapa Māori values while fostering pathways for responsible relationships, meaningful lives, and flourishing Indigenous wellbeing economies. By emphasising the central role of whānau, these publications provide actionable insights and inspiration for transformative change in economic and cultural systems.

Savannah’s research aims to compile mātauranga of whare tikanga (Māori building practises) to understand the processes and practices involved in customary whare Māori (Māori buildings) construction.

The research considers our whanaungatanga relationships and whakapapa connections to ngā rākau and ngāhere. This has led to the creation of a plant-based 16mm film developer, replacing the environmentally damaging Kodak D-76 chemicals.

Ahinata’s project engages with the experiences of wāhine and gender diverse Kāi Tahu, informed by iwi and gender specific contexts, in order to answer the question: How do we as wāhine and gender diverse Kāi Tahu learn about, become, and take care of ourselves, specifically in the areas of gender, sex, sexuality and body?

Arianna’s project demonstrates that connecting to the practice of pīkau where our tipuna carried their babies on their backs provides an active place to reclaim the strengths of our earliest parenting traditions as a metaphor for flourishing whānau. Through the metaphorical values framework and practice of pikau, Arianna’s research follows the collective postnatal and parenting journeys of whānau Māori living in the Otago region.

This research will increase our understanding of the sexual and reproductive journeys of taitamawahine to make clear recommendations to improve the provision of abortion healthcare so it’s accessible and culturally relevant to taitamawahine.

Simon’s research is concerned with the imposition of Western thought on Māori which has displaced our ways of knowing and being. Colonisation is most visible in the political and biophysical spheres, however, less apparent is the damage to the less tangible – a Māori metaphysics – which underpins relation to the world, and importantly, our ways of existing.

While the terms racism and equity are increasingly commonly used, action that meaningfully addresses racism and eliminates inequities is less common. This programme seeks to uncover how commitments to equity and ending racism are undermined, ‘non-performative’ or symbolic only, and how they may need to be reconfigured in the context of Aotearoa to align with rangatiratanga.

Currently, the New Zealand Education system is failing Māori in almost every measure of educational progression. A significant part of the problem is the lack of cultural competence of the non-Māori majority teacher workforce.