title: Māori data governance model

authors: Kukutai, Tahu

abstract: This report describes the Māori Data Governance Model that has been designed by Māori data experts for use across the Aotearoa New Zealand public service. Māori data is a taonga that requires culturally grounded models of protection and care. The Model provides guidance for the system-wide governance of Māori data, consistent with the Government’s responsibilities under te Tiriti o Waitangi. The Model is intended to assist all agencies to undertake Māori data governance in a way that is values-led, centred on Māori needs and priorities, and informed by research. This is important because existing government data processes and practices are failing to meet Māori informational needs.

The Vision, Tuia te korowai o Hine-Raraunga – Data for self-determination, enables iwi, hapū and Māori organisations, businesses and communities to pursue their own goals for cultural, social, economic and environmental wellbeing. Eight Data Pou or pillars define critical areas of data governance and specify the actions that should be undertaken to realise six desired outcomes. The Model does not cover every element of data governance; instead, it focuses on key priorities and actions, against which agencies can assess their level of data maturity. The Model explicitly recognises the need for changes to system leadership, policies and legal settings so that Māori can exercise authority over Māori data to reduce unethical data use and strengthen outcomes for individuals, whānau and communities. The report also identifies the need for strategic investment in a Mana Motuhake data system that sits outside of the public sector to ensure iwi and hapū sovereignty over iwi and hapū data.

text: Māori data governance model This report describes the Māori Data Governance Model that has been designed by Māori data experts for use across the Aotearoa New Zealand public service. Māori data is a taonga that requires culturally grounded models of protection and care. The Model provides guidance for the system-wide governance of Māori data, consistent with the Government’s responsibilities under te Tiriti o Waitangi. The Model is intended to assist all agencies to undertake Māori data governance in a way that is values-led, centred on Māori needs and priorities, and informed by research. This is important because existing government data processes and practices are failing to meet Māori informational needs.

The Vision, Tuia te korowai o Hine-Raraunga – Data for self-determination, enables iwi, hapū and Māori organisations, businesses and communities to pursue their own goals for cultural, social, economic and environmental wellbeing. Eight Data Pou or pillars define critical areas of data governance and specify the actions that should be undertaken to realise six desired outcomes. The Model does not cover every element of data governance; instead, it focuses on key priorities and actions, against which agencies can assess their level of data maturity. The Model explicitly recognises the need for changes to system leadership, policies and legal settings so that Māori can exercise authority over Māori data to reduce unethical data use and strengthen outcomes for individuals, whānau and communities. The report also identifies the need for strategic investment in a Mana Motuhake data system that sits outside of the public sector to ensure iwi and hapū sovereignty over iwi and hapū data.

year: 2023

title: Exploring the experiences of Māori Wāhine in a STEM project-based secondary classroom: A relational and intersectional perspective

authors: Cheryl, Mitchell

abstract: Using phenomenology, an intersectional lens, and the principles of Kaupapa Māori research, this study investigates how young Māori (Indigenous) wāhine (women) ākonga (students) experience interdisciplinary project-based STEM education. Historical educational policies in Aotearoa New Zealand required Māori to assimilate into a Pākehā (European) school system, contributing to persistent academic underperformance, particularly in science. Māori have been more likely to leave school early, and those who remain often opt out of science subjects, especially Māori wāhine. International literature suggests that transdisciplinary STEM education grounded in social justice and equity can improve engagement and outcomes for underrepresented learners. The study was guided by two questions: (1) how Māori wāhine experienced the STEM programme, and (2) what their challenges were to succeed in STEM.

In 2016, while teaching at a low-decile (socioeconomic disadvantaged), urban, co-educational English-medium high school, I trialled an integrated, interdisciplinary project-based STEM class that incorporated meaningful phenomena and culturally responsive pedagogy. The class’s success led to STEM becoming a core component of a broader school initiative. In 2018, the seven Māori wāhine ākonga enrolled in the Year 11 (age 15–16) STEM class were invited to become “Story Sharers” and reflect on their experiences. As a teacher-researcher (insider), I used reflexive practices and clear role delineation to leverage contextual knowledge while minimising bias. Narrative data were collected over two years (2018–2019) through six semi-structured discussion groups and one individual interview. Quantitative data included tracking attendance records, retention, and academic achievement.

Findings indicate that the Story Sharers valued co-constructed topics and tasks, a supportive whānau (family/community) class format, and authentic project work undertaken over extended learning periods. They consistently identified strengthened relationships, particularly among peers as central to engagement, wellbeing, motivation to learn, and as the most salient indicator of success. Academic performance increased relative to prior Year-10 e-asTTle (Electronic Assessment Tool for Teaching and Learning in mathematics, reading, and writing) benchmarks, alongside improved STEM class attendance, retention in school, and intentions to continue in STEM.

Interpretive thematic analysis using an intersectional lens revealed that racism, stereotyping, and impacts on wellbeing were significant barriers to learning. These discriminatory experiences were pervasive across school, community, and online spaces and were compounded by gendered and intergenerational dynamics. The Story Sharers described complex, fluid, and intersecting identities shaped by lived experiences, including witnessing discrimination against Māori wāhine in their whānau and the legacy of colonial schooling practices such as the suppression of te reo Māori.

In this study, STEM project-based learning was shaped by two interwoven design elements: relational pedagogy and relational thinking. Relational pedagogy prioritised relationships and co-construction within a whānau-formatted classroom. Relational thinking described the interdisciplinary logic of the programme itself, connecting disciplinary knowledge to place, context, and community so that learning is organised around meaningful phenomena rather than siloed subjects. Together, these elements functioned as a counterspace that fostered inclusive engagement, affirmed identities, and supported belonging for Māori wāhine. Grounded in culturally responsive and whānau-based approaches, this model enabled learners to challenge deficit narratives and engage meaningfully in STEM. The outcomes offer assurance that integrated, project-based STEM education, underpinned by these relational frameworks, can improve outcomes for learners whose identities and experiences have been marginalised in traditional schooling. However, policymakers must remain attentive to historical policy barriers and intersectional factors that continue to perpetuate inequities within the education system.

text: Exploring the experiences of Māori Wāhine in a STEM project-based secondary classroom: A relational and intersectional perspective Using phenomenology, an intersectional lens, and the principles of Kaupapa Māori research, this study investigates how young Māori (Indigenous) wāhine (women) ākonga (students) experience interdisciplinary project-based STEM education. Historical educational policies in Aotearoa New Zealand required Māori to assimilate into a Pākehā (European) school system, contributing to persistent academic underperformance, particularly in science. Māori have been more likely to leave school early, and those who remain often opt out of science subjects, especially Māori wāhine. International literature suggests that transdisciplinary STEM education grounded in social justice and equity can improve engagement and outcomes for underrepresented learners. The study was guided by two questions: (1) how Māori wāhine experienced the STEM programme, and (2) what their challenges were to succeed in STEM.

In 2016, while teaching at a low-decile (socioeconomic disadvantaged), urban, co-educational English-medium high school, I trialled an integrated, interdisciplinary project-based STEM class that incorporated meaningful phenomena and culturally responsive pedagogy. The class’s success led to STEM becoming a core component of a broader school initiative. In 2018, the seven Māori wāhine ākonga enrolled in the Year 11 (age 15–16) STEM class were invited to become “Story Sharers” and reflect on their experiences. As a teacher-researcher (insider), I used reflexive practices and clear role delineation to leverage contextual knowledge while minimising bias. Narrative data were collected over two years (2018–2019) through six semi-structured discussion groups and one individual interview. Quantitative data included tracking attendance records, retention, and academic achievement.

Findings indicate that the Story Sharers valued co-constructed topics and tasks, a supportive whānau (family/community) class format, and authentic project work undertaken over extended learning periods. They consistently identified strengthened relationships, particularly among peers as central to engagement, wellbeing, motivation to learn, and as the most salient indicator of success. Academic performance increased relative to prior Year-10 e-asTTle (Electronic Assessment Tool for Teaching and Learning in mathematics, reading, and writing) benchmarks, alongside improved STEM class attendance, retention in school, and intentions to continue in STEM.

Interpretive thematic analysis using an intersectional lens revealed that racism, stereotyping, and impacts on wellbeing were significant barriers to learning. These discriminatory experiences were pervasive across school, community, and online spaces and were compounded by gendered and intergenerational dynamics. The Story Sharers described complex, fluid, and intersecting identities shaped by lived experiences, including witnessing discrimination against Māori wāhine in their whānau and the legacy of colonial schooling practices such as the suppression of te reo Māori.

In this study, STEM project-based learning was shaped by two interwoven design elements: relational pedagogy and relational thinking. Relational pedagogy prioritised relationships and co-construction within a whānau-formatted classroom. Relational thinking described the interdisciplinary logic of the programme itself, connecting disciplinary knowledge to place, context, and community so that learning is organised around meaningful phenomena rather than siloed subjects. Together, these elements functioned as a counterspace that fostered inclusive engagement, affirmed identities, and supported belonging for Māori wāhine. Grounded in culturally responsive and whānau-based approaches, this model enabled learners to challenge deficit narratives and engage meaningfully in STEM. The outcomes offer assurance that integrated, project-based STEM education, underpinned by these relational frameworks, can improve outcomes for learners whose identities and experiences have been marginalised in traditional schooling. However, policymakers must remain attentive to historical policy barriers and intersectional factors that continue to perpetuate inequities within the education system.

year: 2025-10-17

title: Libation and sacrifice in the Samoan ‘ava ceremony

authors: Refiti, Albert L.

subjects: Samoan ‘ava ceremony

abstract: This presentation is an analysis of Samoan oral stories connected to the ‘ava ceremony. These foundational stories have an important connection to the role blood sacrifice played in pre ‘ava and post ‘ava Samoa. Dr Refiti argues that the ‘ava ceremony replaced the actual killing of people in religious ceremonies that were required in former times to make sacred important communal spaces. This he shows relates to libation as an offering to the memories of the dead by spilling ‘ava on the ground as a sacrificial prayer or aso that mark and re-memorialise the past in honouring the bones of the dead and sacrificed victim.
‘Ava foundational stories also provide us with clues that the ‘ava plant was brought to Samoa by brothers from Fiti (Fiji) and later the ‘ava ceremony as we know it today was brought to Samoa by the Tagaloa clan which included the aumaga (kava chewers), the tauaga strainer and the use of the taupou (village maiden) as the stand-in for the old priest to distribute the ‘ava. The roles of the aumaga and taupou mirror that of the sacrificer and sacrificial victim.
Sacrifice and the ‘ava ceremony, Dr Refiti I contends, was required to mark, command and bring the passage of time and space to a stop so that people and roles can be redistributed allowing the community to grow and extend (tupu). The main role of sacrifice, as Valeri states, is “the transformation of the community from a lesser state which is indexed by disorder and pollution to a higher more complete state associated with order and purity” (Valeri, V. (1985). Kingship and Sacrifice: Ritual and society in ancient Hawaii (P. Wissing, Trans.). Chicago, ILL: University of Chicago Press).

text: Libation and sacrifice in the Samoan ‘ava ceremony This presentation is an analysis of Samoan oral stories connected to the ‘ava ceremony. These foundational stories have an important connection to the role blood sacrifice played in pre ‘ava and post ‘ava Samoa. Dr Refiti argues that the ‘ava ceremony replaced the actual killing of people in religious ceremonies that were required in former times to make sacred important communal spaces. This he shows relates to libation as an offering to the memories of the dead by spilling ‘ava on the ground as a sacrificial prayer or aso that mark and re-memorialise the past in honouring the bones of the dead and sacrificed victim.
‘Ava foundational stories also provide us with clues that the ‘ava plant was brought to Samoa by brothers from Fiti (Fiji) and later the ‘ava ceremony as we know it today was brought to Samoa by the Tagaloa clan which included the aumaga (kava chewers), the tauaga strainer and the use of the taupou (village maiden) as the stand-in for the old priest to distribute the ‘ava. The roles of the aumaga and taupou mirror that of the sacrificer and sacrificial victim.
Sacrifice and the ‘ava ceremony, Dr Refiti I contends, was required to mark, command and bring the passage of time and space to a stop so that people and roles can be redistributed allowing the community to grow and extend (tupu). The main role of sacrifice, as Valeri states, is “the transformation of the community from a lesser state which is indexed by disorder and pollution to a higher more complete state associated with order and purity” (Valeri, V. (1985). Kingship and Sacrifice: Ritual and society in ancient Hawaii (P. Wissing, Trans.). Chicago, ILL: University of Chicago Press).

year: 2017