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Episode 3, Fact 2 - Taniko — He Ao Kotahi

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Tāniko is a uniquely Maori variation of whatu (twining) and was used to weave the colourful, intricate borders of Cloaks.  In Cloak making, Tāniko was used only for borders since the weave is too stiff to suit entire garments.  Tāniko is also used to make Pari (bodices), tipare (he

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Māori originally wove flax into practical items such as baskets and fishing nets. Over time, this unique skill became recognised as a prized art form.

When Māori first arrived in Aotearoa, they encountered a climate that was much colder than their homeland in Polynesia.

They adapted quickly by using their weaving skills to produce korowai (cloaks) and other practical objects such as kete (baskets) and whāriki (mats).

The most widely used weaving material was (and still is) harakeke - otherwise known as New Zealand flax.

Weaving women

Weaving is traditionally done by women and skilled weavers are prized within their tribes.

'Aitia te wahine o te pā harakeke' is a Māori proverb that translates to mean 'Marry the woman who is always at the flax bush, for she is an expert flax worker and an industrious person'.

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Māori originally wove flax into practical items such as baskets and fishing nets. Over time, this unique skill became recognised as a prized art form. When Māori first arrived in Aotearoa, they encountered a climate that was much colder than their homeland in Polynesia.

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In light of the recent rebrand of the OHI Data Navigator (previously Thriving Rangatahi Population Explorer), it's a great time to reflect on some of the awesome mahi done to date.
In 2018 we partnered with our friends at Te Rourou, Vodafone Aotearoa Foundation, along with the Centre for Social Impact, and Deloitte, to help deliver their vision: An Aotearoa where all young people have access to the opportunities and resources they need to thrive. In support of this vision, Te Rourou had the goal of halving the number of excluded and disadvantaged rangatahi in Aotearoa by 2027.

Our work towards this vision and goal led to the development of the OHI Data Navigator, an interactive dashboard that provides insights into the experiences, opportunities and challenges faced by rangatahi in our communities. OHI Data Navigator takes complex wellbeing data and organises it in a way that is accessible and useful to those working towards better outcomes for our rangatahi.

Drawing from data that comes from sources such as the Integrated Data Infrastructure (IDI), users can explore data from a local community level all the way up to a national level. This granularity enables users to gain insight into the unique lived experiences of rangatahi specific to their community. By providing this data in a more democratic way, the Data Navigator empowers communities to make decisions about policies and initiatives that will support the needs and aspirations of their rangatahi.

It's been a journey to get OHI Data Navigator to where it is today, and we've broken down a few key milestones and features that make this tool so awesome.

Early phases

As mentioned, we partnered with Te Rourou in 2018 to support this mahi. First, with the goal of halving the number of rangatahi experiencing exclusion and disadvantage by 2027 in mind, we needed to understand what exclusion and disadvantage looked like for young people in Aotearoa. This meant we needed data - lots of data!

Guided by literature on the factors that put young people at risk of facing exclusion and disadvantage, we looked at the experiences young people face in areas such as education, employment, healthcare and justice, and how these experiences impact young people's outcomes later in life.

We then researched and explored available data in the IDI, which helped us understand how to define, measure, and monitor exclusion and disadvantage experiences of rangatahi. From here, we brought together administrative and survey data in the IDI to paint a picture of how exclusion and disadvantage impacts rangatahi across different locations, life stages, and demographics.

The first prototype of the OHI Data Navigator was originally created so Te Rourou could easily interact with the data we had gathered; however, it quickly became clear that this tool would be useful to groups and organisations that work directly with rangatahi. With access to this data, organisations could get a clearer picture of the unique needs and challenges of rangatahi in their community and work out how best support them to thrive. Together with Te Rourou we decided to develop this prototype into a publicly available tool which could be used directly by people, groups and organizations who are working towards better outcomes for rangatahi in Aotearoa.

(This move towards democratising this data led to some awesome recognition - find out more below!)

Community Engagement

To make sure we were presenting useful data in a way that upholds the mana of young people, we wanted to understand the potential users of this tool. From the very beginning, we believed it was important to genuinely engage with the groups, organisations and communities that would be impacted by this tool. What are their needs and aspirations? How could a tool like this support rangatahi in their community?

We travelled across the country to regions including Te Tai Tokerau (Northland), Kapiti and Horowhenua, Porirua, and Murihiku (Southland). We consulted community groups and Māori organisations to understand what data needs they have and how a tool like this might be useful.

Considering we were using government data, we knew it was important to engage with Māori organisations from the start. We wanted to recognise Māori rights and interests over the use of their own data and ensure that we engaged with data in a way that enhances the wellbeing of tangata whenua, te reo Māori and te ao Māori.

By talking to these different groups, we learned that the amount of data communities could access about themselves varied. Some communities lacked the data required to get an accurate understanding of the needs of rangatahi in their area. This was especially true for smaller communities that might get lumped in with larger or more affluent areas in data. For these places, having access to more granular data would allow them to identify the pockets of their community which could benefit from more support.

Through these discussions, we were able to understand how to create a tool that was not just useful, but aligned with the values, needs and aspirations of the communities we engaged with.

Māori Data Sovereignty & Safe Use Principles

We thought long and hard about how to centre the needs and aspirations of rangatahi and communities in this work. Part of this meant figuring out how to work with data in a way that upholds the mana of the young people and communities this data came from.

Working with government data, such as the IDI, comes with inherent challenges. Historically, the collection and use of this data has reflected the values and priorities of the government rather than those of the communities from where data is collected. This is particularly true for Māori and Māori data. As this project relies heavily on government data, we wanted to ensure that our use and application of this data did not reinforce the impacts of colonisation, systemic racism and other harms. Instead, we wanted to work with data in a way that affirmed the autonomy, worldview, and aspirations of the communities whose data we are working with.

With OHI Data Navigator, five pou (pillars) guide our approach to Māori Data Sovereignty and the safe use of data. These pou draw from frameworks developed by indigenous people from Aotearoa.
These pou are:

These pou guide our decisions around how we handle data and help us think about who we should engage with at every stage. Some of the key decisions these pou have influenced include:

Engaging with Māori organisations and other potential users of the tool from the beginning of the project and throughout.

Limiting use of the tool to groups and organisations who work to support better outcomes for rangatahi. (This ensures that use of this data stays aligned with the interests and aspirations of the communities this data came from.)

Taking a strengths-based, whole-of-person lens to rangatahi and their data.

Staying conscious of the impacts of colonisation and systemic racism in the way we approach data from a collection, interpretation and use perspective.

Establishing a co-governance model for the administration of the tool. (Te Rourou and Māori are working together as kaipupuri to administer the tool, making sure that use is consistent with the interests of rangatahi, whānau and communities.)

These pou have been crucial to this project's success. They have helped us think critically and carefully about how to work with data in a way that centres the needs, priorities, and aspirations of rangatahi and their communities.

User-friendly Dashboard

As many of the people who use OHI Data Navigator are not data specialists, we wanted the tool to be as easy to use as possible. That is why we designed the dashboard with several features that make navigating information straightforward and simple.

The dashboard visualizes complex data with simple, user-friendly graphics. Through these visualizations users can understand at a glance who the rangatahi in their community are and how they are faring across several areas of wellbeing.

We included several search filters that allow people accessing the tool to focus on the populations and communities that are most relevant to them. The tool is capable of filtering data geographically, with the option to view data at a local, regional, and national level. People using OHI Data Navigator can also filter data by age, ethnicity, and level of exclusion and disadvantage. The tool is also capable of generating print-out reports that summarise key insights from any given search of the data based on filters applied.

By keeping it simple, more people can access and make positive use of OHI Data Navigator.

Impact and Recognition

The OHI Data Navigator has a diverse range of users from local community groups and social service providers to smaller government agencies. We are excited to see how these groups will put this data into action and the impact this will have for the rangatahi of Aotearoa.

OHI Data Navigator is also being recognised. Earlier this year, the OHI Data Navigator was selected as the winner of the 2022 IDC Smart City Asia/Pacific Awards in the Public Health and Social Services category. For its contribution to data democratisation, this work was recognised at the 2021 New Zealand Open Source Awards when it took out the People's Choice Award (which was decided through a public vote).

Our work on this project is ongoing. Future plans include continuing to update the tool with new data and to incorporating data from different sources. We are also working alongside Te Rourou to develop workshops to help people learn how to use the tool, interpret data and share data in a way that aligns with Māori Data Sovereignty & safe use principles.

By connecting communities with data about themselves, OHI is a powerful tool for guiding decision making, research and community initiatives. We look forward to continuing to develop this work and seeing the positive impact that this tool will have on the lives of rangatahi, whānau and communities across Aotearoa.

To access the OHI Data Navigator, click . To learn more about this mahi or the other awesome work we do at Nicholson Consulting, get in touch by emailing

In light of the recent rebrand of the OHI Data Navigator (previously Thriving Rangatahi Population Explorer), it's a great time to reflect on some of the awesome mahi done to date.
In 2018 we partnered with our friends at Te Rourou, Vodafone Aotearoa Foundation, along with the Centre for Social Impact, and Deloitte, to help deliver their vision: An Aotearoa where all young people have access to the opportunities and resources they need to thrive. In support of this vision, Te Rourou had the goal of halving the number of excluded and disadvantaged rangatahi in Aotearoa by 2027.

Our work towards this vision and goal led to the development of the OHI Data Navigator, an interactive dashboard that provides insights into the experiences, opportunities and challenges faced by rangatahi in our communities. OHI Data Navigator takes complex wellbeing data and organises it in a way that is accessible and useful to those working towards better outcomes for our rangatahi.

Drawing from data that comes from sources such as the Integrated Data Infrastructure (IDI), users can explore data from a local community level all the way up to a national level. This granularity enables users to gain insight into the unique lived experiences of rangatahi specific to their community. By providing this data in a more democratic way, the Data Navigator empowers communities to make decisions about policies and initiatives that will support the needs and aspirations of their rangatahi.

It's been a journey to get OHI Data Navigator to where it is today, and we've broken down a few key milestones and features that make this tool so awesome.

Early phases

As mentioned, we partnered with Te Rourou in 2018 to support this mahi. First, with the goal of halving the number of rangatahi experiencing exclusion and disadvantage by 2027 in mind, we needed to understand what exclusion and disadvantage looked like for young people in Aotearoa. This meant we needed data - lots of data!

Guided by literature on the factors that put young people at risk of facing exclusion and disadvantage, we looked at the experiences young people face in areas such as education, employment, healthcare and justice, and how these experiences impact young people's outcomes later in life.

We then researched and explored available data in the IDI, which helped us understand how to define, measure, and monitor exclusion and disadvantage experiences of rangatahi. From here, we brought together administrative and survey data in the IDI to paint a picture of how exclusion and disadvantage impacts rangatahi across different locations, life stages, and demographics.

The first prototype of the OHI Data Navigator was originally created so Te Rourou could easily interact with the data we had gathered; however, it quickly became clear that this tool would be useful to groups and organisations that work directly with rangatahi. With access to this data, organisations could get a clearer picture of the unique needs and challenges of rangatahi in their community and work out how best support them to thrive. Together with Te Rourou we decided to develop this prototype into a publicly available tool which could be used directly by people, groups and organizations who are working towards better outcomes for rangatahi in Aotearoa.

(This move towards democratising this data led to some awesome recognition - find out more below!)

Community Engagement

To make sure we were presenting useful data in a way that upholds the mana of young people, we wanted to understand the potential users of this tool. From the very beginning, we believed it was important to genuinely engage with the groups, organisations and communities that would be impacted by this tool. What are their needs and aspirations? How could a tool like this support rangatahi in their community?

We travelled across the country to regions including Te Tai Tokerau (Northland), Kapiti and Horowhenua, Porirua, and Murihiku (Southland). We consulted community groups and Māori organisations to understand what data needs they have and how a tool like this might be useful.

Considering we were using government data, we knew it was important to engage with Māori organisations from the start. We wanted to recognise Māori rights and interests over the use of their own data and ensure that we engaged with data in a way that enhances the wellbeing of tangata whenua, te reo Māori and te ao Māori.

By talking to these different groups, we learned that the amount of data communities could access about themselves varied. Some communities lacked the data required to get an accurate understanding of the needs of rangatahi in their area. This was especially true for smaller communities that might get lumped in with larger or more affluent areas in data. For these places, having access to more granular data would allow them to identify the pockets of their community which could benefit from more support.

Through these discussions, we were able to understand how to create a tool that was not just useful, but aligned with the values, needs and aspirations of the communities we engaged with.

Māori Data Sovereignty & Safe Use Principles

We thought long and hard about how to centre the needs and aspirations of rangatahi and communities in this work. Part of this meant figuring out how to work with data in a way that upholds the mana of the young people and communities this data came from.

Working with government data, such as the IDI, comes with inherent challenges. Historically, the collection and use of this data has reflected the values and priorities of the government rather than those of the communities from where data is collected. This is particularly true for Māori and Māori data. As this project relies heavily on government data, we wanted to ensure that our use and application of this data did not reinforce the impacts of colonisation, systemic racism and other harms. Instead, we wanted to work with data in a way that affirmed the autonomy, worldview, and aspirations of the communities whose data we are working with.

With OHI Data Navigator, five pou (pillars) guide our approach to Māori Data Sovereignty and the safe use of data. These pou draw from frameworks developed by indigenous people from Aotearoa.
These pou are:

These pou guide our decisions around how we handle data and help us think about who we should engage with at every stage. Some of the key decisions these pou have influenced include:

Engaging with Māori organisations and other potential users of the tool from the beginning of the project and throughout.

Limiting use of the tool to groups and organisations who work to support better outcomes for rangatahi. (This ensures that use of this data stays aligned with the interests and aspirations of the communities this data came from.)

Taking a strengths-based, whole-of-person lens to rangatahi and their data.

Staying conscious of the impacts of colonisation and systemic racism in the way we approach data from a collection, interpretation and use perspective.

Establishing a co-governance model for the administration of the tool. (Te Rourou and Māori are working together as kaipupuri to administer the tool, making sure that use is consistent with the interests of rangatahi, whānau and communities.)

These pou have been crucial to this project's success. They have helped us think critically and carefully about how to work with data in a way that centres the needs, priorities, and aspirations of rangatahi and their communities.

User-friendly Dashboard

As many of the people who use OHI Data Navigator are not data specialists, we wanted the tool to be as easy to use as possible. That is why we designed the dashboard with several features that make navigating information straightforward and simple.

The dashboard visualizes complex data with simple, user-friendly graphics. Through these visualizations users can understand at a glance who the rangatahi in their community are and how they are faring across several areas of wellbeing.

We included several search filters that allow people accessing the tool to focus on the populations and communities that are most relevant to them. The tool is capable of filtering data geographically, with the option to view data at a local, regional, and national level. People using OHI Data Navigator can also filter data by age, ethnicity, and level of exclusion and disadvantage. The tool is also capable of generating print-out reports that summarise key insights from any given search of the data based on filters applied.

By keeping it simple, more people can access and make positive use of OHI Data Navigator.

Impact and Recognition

The OHI Data Navigator has a diverse range of users from local community groups and social service providers to smaller government agencies. We are excited to see how these groups will put this data into action and the impact this will have for the rangatahi of Aotearoa.

OHI Data Navigator is also being recognised. Earlier this year, the OHI Data Navigator was selected as the winner of the 2022 IDC Smart City Asia/Pacific Awards in the Public Health and Social Services category. For its contribution to data democratisation, this work was recognised at the 2021 New Zealand Open Source Awards when it took out the People's Choice Award (which was decided through a public vote).

Our work on this project is ongoing. Future plans include continuing to update the tool with new data and to incorporating data from different sources. We are also working alongside Te Rourou to develop workshops to help people learn how to use the tool, interpret data and share data in a way that aligns with Māori Data Sovereignty & safe use principles.

By connecting communities with data about themselves, OHI is a powerful tool for guiding decision making, research and community initiatives. We look forward to continuing to develop this work and seeing the positive impact that this tool will have on the lives of rangatahi, whānau and communities across Aotearoa.

To access the OHI Data Navigator, click . To learn more about this mahi or the other awesome work we do at Nicholson Consulting, get in touch by emailing

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OHI Data Navigator - Towards a More Equitable Aotearoa - Nicholson Consulting

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OHI Data Navigator takes complex wellbeing data and organises it in a way that is accessible and useful to those working towards better outcomes for our rangatahi.

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Kupu: The must have app for te Wiki o Te Reo Māori | Massive Magazine

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Kupu (meaning “word” in English) is a new app aiming to make the incorporation of te reo Māori into everyday life easier than ever

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Te Kura Kaupapa Māori o Te Wānanga Whare Tapere o Takitimu

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Senseless break in to Hastings Kura damages hard earned equipment used to teach our Tamariki. Please donate to help them replace equipment.

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Te Puni Kōkiri is the Government’s principal policy advisor on Māori wellbeing and development.

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Brown, P. T., Wilson, D., & Escott, K.-R. (2023). Māori algorithmic sovereignty: Principles and use. arXiv. https://arxiv.org/abs/2311.15473

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New Zealand's indigenous people - the Maori - were traditionally gatherers, crop farmers and hunters, who got their "Kai", which is the Maori word for food, from sea and forest. Until today, almost everything they need is right outside in their backyard. It was believed by the Maori that mother earth was the giver of all life, thus, it's a long tradition to cook the food beneath the earth. Maori inherited the right to produce from the land they were born in and to keep it safe for the benefit of all.

The indigenous people do not prepare or cook their "Kai" in the same building that they sleep in. The traditional and best known form of cooking is the earth oven, also called "the Hangi". Many tourists and visitors, which came a long way to see this uncommon spectacle, are telling about a unique taste, which comes from the combination of steaming (wet cloths) and smoking (burnt wood) the food that is cooked. The elements of the Hangi are regarded as gifts and descendants from the gods by the Maori. The "Kais" come from the Rongo (kumara - sweet potato - and cultivated foods), Tangaroa (fish) and Haumia (wild vegetables). Tane makes the firewood available (forests, birds), Ranginui (Skyfather) gives them the water to make steam, the earth is from Papa (Earthmother), and fire comes from the goddess Mahuika.

The traditional form of cooking with the Hangi is a special event and also extremely beautiful to watch for tourists and visitors. Due to the enormous effort this traditional cooking method has, it will only be prepared for special occasions, such as festivals or major festivities. The "Kawhia Kai", for example, is a festival, which offers the opportunity to taste a large range of traditional Maori Kai while taking part in cultural activities. And, many Maori tourism experiences and some hotels provide hangi-style food for guests.

For more information concerning Maori food tours and traditional cooking techniques: http://www.maorifood.com/traditional.htm

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New Zealand's indigenous people - the Maori - were traditionally gatherers, crop farmers and hunters, who got their "Kai", which is the Maori word for food, from sea and forest. Until today, almost...

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A group of Year 5/6 students have been working on a mural about Kaitiakitanga - after many hours of painting the creation is finally complete…

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How might traditional concepts and values of kaitiakitanga be included more holistically in urban restoration projects?

Authors Erana Walker, Priscilla Wehi, Nicola Nelson, Jacqueline Beggs and Hēmi Whaanga discuss what kaitiakitanga means, its significance to Māori and the contribution kaitiakitanga can make to improve urban environmental outcomes. Their article was recently published in the New Zealand Journal of Ecology.

"In New Zealand, Māori have maintained their relationship to the environment through a practical philosophy of environmental guardianship known as kaitiakitanga. Place and practice are inextricably linked in traditional Māori narratives; a connection constructed through Māori creation stories and the concept of whakapapa. In this article we present kaitiakitanga narratives and tease out the philosophical underpinnings of this concept."

Kaitiakitanga is a way in which Māori manage the natural environment based on Māori worldviews.

"These traditional relationships to the environment, whakapapa and the practice of kaitiakitanga are challenged in urban settings, given the migration of people into urban areas and the characteristics of the urban environment."

More than 50% of the world's population now live in urban areas and that trend towards city living has happened in Aotearoa/New Zealand too.

"In 1936, 81% of Māori lived in predominantly rural tribal areas, which allowed Māori to connect with our own ancestral landscapes and stories. This connection to place also ensured the longevity of traditional cultural knowledge and practices amongst whānau (family) and hapū. However, in recent decades a large proportion of Māori migrated to cities with the result that more than 80% of Māori now reside in urban spaces in New Zealand. This urban group includes both mana whenua (local Māori tribal groups) and mātāwaka (Māori from other regions)."

The speed and scale of urbanisation of Māori communities has changed societal structures and connections with nature, presenting new challenges in maintaining connections with the natural world in a kaitiakitanga framework.

"Whilst urban spaces challenge our connection with nature, they encourage us to consider how we might develop new ways of connection to the urban space and the mana whenua groups who care for their traditional resources and places of importance. Human relationships with nature are critical to well-being, and urbanisation uniquely separates the connection between humans and nature. Lack of engagement with nature in urban spaces poses a risk to not only our sense of connection, but also to our physical and mental well-being."

Urban restoration that includes kaitiakitanga can potentially improve the outcomes for urban ecology, as well as provide ways in which we might foster our sense of connection to, and the rich stories that exist in the environment, the authors believe. Disregarding indigenous knowledge is a missed opportunity for everyone.

"Misinterpreting and disregarding indigenous knowledge in how we might approach ecological research, management and policy in New Zealand has the potential to cause disruption to years old mātauranga (knowledge) and subsequently, impact the mana (authority) and wellbeing of Māori peoples. Understanding how indigenous values and practices, such as kaitiakitanga, can be included and incorporated into the urban matrix and in urban ecological restoration projects could enhance the longevity of indigenous knowledge, as well as offering a solid base for Māori to maintain identity. Recognition of the important contribution of mātauranga could transform opportunities to improve restoration outcomes of urban environments. Therefore, we consider the relationship of indigenous communities to the urban space as an important contribution to restoration of the urban environment."

In their article, the authors explore key components of kaitiakitanga such as place, whakapapa, intergenerational knowledge, resource engagement and spirituality.

"We discuss why kaitiakitanga should be included as a key value within urban spaces and how kaitiakitanga principles encourage the well-being of people and taiao. The contribution of kaitiakitanga to the urban matrix must also explore the relationships of both mana whenua and mātāwaka. Including indigenous perspectives from both groups when considering urban ecology is a key gap in understanding the impacts of urbanisation on Māori."

Nature plays a pivotal role in creating our sense of identity and reaffirming our standing place within this world. Ideally, urban spaces are managed to enhance the natural environment for both human well-being and native biodiversity.

"For Māori, the creation narratives of Ranginui and Papatūānuku cement this relationship to the natural world and provide a way to create meaningful connections for well-being. It is through this relationship that we may further establish relationships to other Māori gods such as Tāne (god of the forest) and Tangaroa (god of the sea) to draw our well-being and sense of connection to nature. Urbanisation has the potential to sever these connections, leading to dissonance between traditional indigenous worldviews and the current contemporary realities of indigenous peoples."

Urban Māori may have fewer opportunities to connect with nature than many other New Zealanders because of socioeconomic barriers.

"Today, Māori disproportionately live in lower socioeconomic urban areas, which tend to have fewer opportunities to connect with nature. For example, in Auckland, there are fewer kererū in low socioeconomic areas, and fewer protected trees. Therefore, it is likely that urban Māori are disproportionately disadvantaged by a lack of opportunity to connect with nature."

"Inclusion of indigenous values and narratives could provide urban Māori an opportunity to re-establish and maintain their connections with traditional narratives and practices with nature, contributing to an increased sense of well-being, particularly for those who live in lower social-economic areas. For example, Te Whangai Trust provides opportunities for its members to restore and care for the natural environment while gaining employment skills. Initiatives such as these show the potential that kaitiakitanga projects could have for both physical and cultural well-being and sustenance."

Young people living in urban spaces face particular challenges as they are often limited in their attainment of traditional ecological knowledge.

"For Māori, loss of cultural context, connection to nature, and educational opportunity combine to make engagement in urban restoration challenging. Where these impediments are overcome, we argue that kaitiakitanga can make a significant, ground-breaking contribution to urban ecological restoration."

What about provisions for kaitiakitanga in environmental legislation?

"Legislation such as the Resource Management Act (RMA; 1991) supports the philosophy of kaitiakitanga by enabling environmental management, mitigation and protection of our natural environment. However, the RMA uses a definition of guardianship, or environmental stewardship pertaining to kaitiakitanga that only weakly aligns with the philosophy and current practices in Māori communities. The inclusion of kaitiakitanga as a concept in the RMA has exacerbated shortfalls in its understanding, as current legal definitions of kaitiakitanga de-emphasise the spirituality, place-based narratives, kinship and intergenerational knowledge that contribute to cultural understandings of kaitiakitanga."

"While this has given Māori the legal basis to lobby for political, social and cultural recognition in relation to the environment, and encouraged the need for better partnership in decision making, the restrictive nature of current definitions of kaitiakitanga does not capture the full breadth of meaning within a Māori cultural framework. Therefore, more narratives of kaitiakitanga are needed to show how various Māori communities are practicing kaitiakitanga today."

The key threads of kaitiakitanga are the importance of place, whakapapa relationships, stories, histories and intergenerational knowledge that help to enhance all aspects of a person's well-being and that of the environment.

"Whakapapa is the first thread that initiates our role as kaitiaki to our environment. Kaitiakitanga actions are rooted within the creation narrative of Papatūānuku and Ranginui that establish kin relationships between Māori and the physical environment.'

"Drawing from the whakapapa narratives, 'place' becomes the second thread of kaitiakitanga that embodies the narratives of old and new for future generation use. Place-based narratives and engagement help to centre whānau and hapū in their tribal regions."

It is through narratives that Māori see place as being a connecting point with their ancestors and kin of the natural world, the authors explain.

"Understanding the relevance of place enables better considerations for environmental protection of an area."

Mātauranga is intergenerational knowledge.

"Mātauranga is embedded and preserved in many forms of cultural practice, oral traditions and art, including waiata, whakataukī (proverbs) and naming. This knowledge encompasses the lived experiences of the past and aids in the creation of solutions for future issues. Intergenerational knowledge can be transformative when generations have an opportunity to add to the knowledge base through their lived experiences. The transmission of mātauranga can be done in myriad ways, even by creating digital reference tools about a place, its resources and its peoples."

The concept of spirituality and the values that underpin it are key components of kaitiakitanga often disregarded in environmental forums, say the authors.

"This attitude towards spirituality has had an impact on the validity of Māori knowledge systems and the application of Māori cultural practices. Spirituality provides the opportunity to connect with intrinsic aspects of kaitiakitanga such as mauri. The health of the resource is often used as an indicator for the health of the people; whereas, in Māori philosophical frameworks, both Māori and the environment share a connection through mauri and other forms of energy."

One of the key features of kaitiakitanga is the opportunity to engage with the environment through cultural practices.

"Cultural practice allows a reciprocal relationship to establish between the person and the environment. Kaitiakitanga acts as a cultural bridge between Māori and our kin in the environment. In addition, harvesting and other practices that maintain reciprocity between people and the land are critical to maintain Māori knowledge systems, as learning is based on these relationships and practices."

"The inclusion of kaitiakitanga into the urban agenda would provide opportunities to learn historic and modern stories and provide mechanisms to connect with these stories and its people. Restoration initiatives can serve kaitiakitanga projects through physical and educational initiatives. This would require collaboration with mana whenua to develop an inventory of important resources and narratives to a specific area."

As well as mana whenua (local Māori tribal groups), encouraging participation of mātāwaka (Māori from other regions) is also important.

"Adding the participation of mātāwaka will support their connections to space and the shared kaitiakitanga aspirations of both mana whenua and mātāwaka groups. Pan-tribal groups that work alongside mana whenua could be established in order to facilitate an entry point for those who want to give their time and knowledge to the various environmental kaupapa (topic, matter for discussion, purpose) in the place that they now call home."

The full article is published in the New Zealand Journal of Ecology and is freely available online.

Kaitiakitanga, place and the urban restoration agenda (2019)

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How might traditional concepts and values of kaitiakitanga be included more holistically in urban restoration projects?

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Layers within the word

Breaking the word manaakitanga into its constituent parts might be the fastest way to gain a deeper understanding of its meaning. First break it into manaaki and tanga. Manaaki speaks of support and care, while tanga changes a verb to a noun.

Broken down to the next level, we get mana and aki. Mana, which is commonly known, speaks of power, force and authority of a person, place or object, which in Māori culture is believed to have been passed down from the atua or ancestors. Aki means to encourage or urge on.

Together as manaaki, the words mean your hospitality is encouraging, growing the mana of others and urging the same from them.

This introduces the idea of reciprocity. When we invite people into our homes, we give them hospitality and uplift their mana, and in return, they respect our customs and homes and enhance our mana in return. Manaakitanga is about the balance between those in the relationship whether two individuals or two iwi.

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Manaakitanga - more than just hospitality - Home

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As New Zealand endured and then emerged from lockdowns last year, we were urged to be kind and extend manaakitanga to each other. But what does manaakitanga mean beyond being hospitable and caring?

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Māori Cultural Tours | Te Pā Tū | Tamaki Māori Village

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Tamaki Māori Village is proud to present, TE PĀ TŪ and its Matariki feast, Tū Te Ihi. This is a uniquely Māori celebration of culture and cuisine.

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Hudson, M., Gurney, J., Millon, L., Port, W., & Beaton, A. (2020). Embedding Māori ethical frameworks into research. MAI Journal, 9(3), 272–285. https://doi.org/10.20507/MAIJournal.2020.9.3.5

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He Ara Waiora/A Pathway Towards Wellbeing (DP 18/11)

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Executive summary “Nāu te rourou, nāku te rourou, ka ora ai te iwi” “With your contribution and mine, the people will prosper”

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Kaitiakitanga: How Māori are leading the way on environmentalism and sustainability — J R McKenzie Trust

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From species like the delicate hīhī birds through to our mighty kauri trees – many of our native taonga are under threat…

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Camara-Jones, P. (1999). The impacts of racism on health. Paper presented to Hui:Wananga on Racism and Maori Health at Te Ao Marama, Wellington Hospital.

Camara-Jones, P. (2000). Levels of racism: A theoretic framework and a gardener's tale. American Journal of Public Health, 90, 81212-81215.

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Dyall, L. (1997). Rangahau Hauora Hinengaro. Paper presented to Hui: Oranga Hinengaro Mäori; Mäori Mental Health Summit.

Personal communication with Dr. Joanne Baxter, a clinician working in Te Whare Marie.

Ruakere, T. A. (1998). A comparative study of Mäori use of an Iwi general practice and mainstream general practice. Proceedings of Te Oru Rangahau:Mäori Research and Development Conference, July 7-9, 1998, Massey University.

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Voyle, J., & Simmonds, D. (1999). Community development through partnership: Promoting health in an urban indigenous community in New Zealand. Social Science in Medicine, 49, 1035-1050.

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Kaitiakitanga means guardianship or caregiving

Kaitiaki is a New Zealand term used for the Māori concept of guardianship, for the sky, the sea, and the land. A kaitiaki is a guardian, and the process and practices of protecting and looking after the environment are referred to as kaitiakitanga.

Sometimes people use the term kaitiaki for broader roles of trusteeship or guardianship.

Kaitiakitanga is both a tool and a process. It involves a set of obligations and responsibilities.

This includes a responsibility to those who have come before you as well as those who will come after. Also, its undertaking must result in a positive outcome.

In education, kaitiakitanga refers to the practical doing; rules and tikanga of a particular field. The tutor is the kaitiaki or caregiver of the learner's knowledge. This implies certain positive responsibilities.

How does kaitiakitanga help describe a learner-centred teaching environment?

Kaitiakitanga helps describe a learner-centred teaching environment because it describes the tutors' role as a caregiver or caretaker with regards to our learners' knowledge.

In education, Kaitiakitanga can refer to concepts of leadership, mentoring, coaching, care, guidance, nurturing, sharing, responsibilities, and external consultation.

Kaitiakitanga means an approach to leadership and guidance that includes both the academic and discipline related care; as well as the more holistic and relational aspects where the main concern is for the well-being of others including one's fellow tutors as well as learners.

When it comes to relationships, Kaitiakitanga should always be mana-enhancing. This means that it should not compromise others' identities, self-worth, or trigger insecurities.

I've written more about Kaitiakitanga here.

How can you use kaitiakitanga to create learner success?

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Includes a section on kaitiakitanga and the six questions you can ask that will help you apply it

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Lane, C. (2020). Contrasting statistical indicators of Māori language revitalization: Conversational ability, speaking proficiency, and first language.