Mātauranga Māori

Question 1

Which part of the THREE ‘foundations’ of research does Mātauranga Māori correspond with?

Answer 1

Methodology/paradigm.

Question 2

What does ‘Mātauranga Māori’ mean?

Answer 2

‘Māori knowledge’.

These are the values, beliefs, and assumptions derived from their culture/identity, world-view, and ancestors.

Question 3

True or False:

‘Mātauranga Māori’ refers to ‘one body’ of Māori knowledge.

Answer 3

False

There is no ‘one body’ of Māori knowledge as different iwi (tribes) will have their own variations/practices etc.

Question 4

Apart from recognising the multiplicity of ‘Māori knowledge’, what are the THREE other core aspects of ‘Mātauranga Māori’?

Answer 4

• Holistic approaches (worldview).
• Uplifting cultural features such as te reo, karakia, kapa haka, powhiri, pūrākau, waiata, etc.
• Valuing oral traditions.

Question 5

Define:

Te reo (Māori)

Answer 5

‘The language’

Question 6

Define:

Karakia

Answer 6

Incantations / prayers

Question 7

Define:

Kapa haka

Answer 7

‘Group (line) dances’ that express Māori heritage and culture.

Question 8

Define:

Powhiri

Answer 8

Māori ‘welcoming ceremonies’.

This involves speeches, performances (dancing/singing), and hongi.

Question 9

Define:

Pūrākau

Answer 9

Myths, legends, and stories.

These transmit esoteric and culturally significant knowledge/ideas intergenerationally.

Question 10

Define:

Waiata

Answer 10

A Māori song.

This usually involves recounts of important events.

Question 11

How does the PSYC232 course describe ‘colonisation’?

Answer 11

Centralised power systems dominating land(s) and their associated aspects.

This could include control over culture or ‘creating new history’.

In the context of research (in places such as NZ) this entails the uplifting of Western scientific beliefs (i.e. the Scientific Method).

Question 12

What is the traditional Western-scientific approach to ‘researcher-participant relationships’?

Answer 12

The researcher = the ‘expert’.

Meanwhile, participants take a passive/submissive role.

Question 13

Describe:

The issue with the ‘Weschler Bellevue test in relation to studies comparing Māori and Pakeha students.

(According to the PSYC232 course).

Answer 13

This ‘intelligence’ test carried out in a Rotorua high school found a statistically significant difference between the two student demographical groups, without accounting for the fact it is difficult to operationalise ‘intelligence’, due to it being a broad/ambiguous concept.

Moreover, the Weschler Bellevue test resembled more of a ‘general trivia’ quiz (that was largely centred around European concepts and history).

(e.g. “Who ‘conquered’ Mt. Everest” - which has a double-challenge for many Māori people, as ‘conquering’ land/the environment does not fit with their cultural beliefs).

Question 14

Describe:

The principle of Te Reo

(In the Kaupapa Māori methodology)

Answer 14

Recognising the importance of the Māori language during research.

This can be done by respecting and uplifting its use appropriately throughout.

Question 15

Describe:

The principle of ‘Rangatiratanga’ and its FOUR possible interpretations.

(In the Kaupapa Māori methodology according to Linda Tuhiwai Smith’s paper)

Answer 15

1. Partnership w/The Crown.
2. Self-determination.
3. Māori autonomy and control over resources.
4. Symbolic central point to organise ideas around.

Ultimately, it relates to Māori having meaningful control over major components in the research.

‘Tino Rangatiratanga’ is specifically self-autonomy.

Question 16

Describe:

The principle of ‘Tikanga Māori’

(In the Kaupapa Māori methodology)

Answer 16

‘Correct’ customs and procedures intrinsically tied to Māori culture.

Note: this is an area of varying levels of ambiguity though, as each Māori individual will have different iwi and unique ties to their culture - all of which means they may have slightly (or sometimes quite substantial) differences in relation to tikanga.

Question 17

Describe:

The principle of ‘Mana Wahine : Mana Tane’

(In the Kaupapa Māori methodology)

Answer 17

Acknowledging the importance of both Māori women and men, and their roles within research.

Note: this includes recognising culturally-specific nuances such as spirituality and traditions amongst women and men alike.

Question 18

Describe:

The principle of ‘Taonga Tuku Iho’

(In the Kaupapa Māori methodology)

Answer 18

‘Cultural Aspiration’.

Acknowledging the legitimacy of important cultural aspects such as te reo Māori, Mātauranga Māori, and Tikanga.

Question 19

Describe:

The principle of ‘Kia piki ake i ngā raruraru o te kainga’

(In the Kaupapa Māori methodology)

Answer 19

‘Socio-economic Mediation’.

Recognising and alleviating external pressures experienced by Māori communities.

Question 20

Describe:

The principle of ‘Whānau’

(In the Kaupapa Māori methodology)

Answer 20

‘Extended Family Structure’.

Central to Kaupapa Māori, this acknowledges the connections individuals have to not only the people around them (friends, family, community, etc.) but also connections their external surroundings.

Question 21

Describe:

The principle of ‘Kaupapa’

(In the Kaupapa Māori methodology)

Answer 21

‘Collective Philosophy’.

i.e. collective ‘visions’/’aspirations’ of communities.

Question 22

Describe:

The principle of ‘Te Tiriti o Waitangi’

(In the Kaupapa Māori methodology)

Answer 22

‘The Treaty of Waitangi’.

(1840)

A historical document that provides an avenue for Māori to “critically analyse relationships, challenge the status-quo, and affirm Māori rights”.

(from Gloria Fraser’s lecture slides)

Question 23

Describe:

The principle of ‘Ata’

(In the Kaupapa Māori methodology)

Answer 23

‘Growing Respectful Relationships’.

i.e. engaging in the act of building/nurturing relationships, and understanding how this affects Māori well-being.

Question 24

Describe:

The principle of ‘Whakapapa’

(In the Kaupapa Māori methodology)

Answer 24

Acknowledging the importance of ancestry, origins of cultural identity, and geneology.

Note: this can entail connection to not only ancestors, but particular locations/land.

Question 25

Describe:

The principle of ‘Manaakitanga’

(In the Kaupapa Māori methodology)

Answer 25

‘Sharing, hosting and being Generous’.

This helps build stronger and more respectful relationships between participants and researchers.

Question 26

List:

THREE suggestions for improving research in the context of cultural-awareness.

(Derived from PSYC232 Mātauranga Māori lecture)

Answer 26

1. Acknowledge any assumptions, values, or beliefs.
2. Acknowledge the culturally-derived nature of methodologies.
3. Consider the impacts of the research.

Question 27

How does Kaupapa Māori methodologies differ from traditional Western methodologies in reagards to participants’ roles in research?

Answer 27

In Kaupapa Māori research, participants tend to have more active and involved roles in all stages of the research.

This could include guiding the research question, data-collection methods, editing transcripts of their interview, etc.

Question 28

List:

The EIGHT guiding questions of Kaupapa Māori research

(and essentially all other types of research!)

Answer 28

1. “What research do we want to carry out?”
2. “Who is this research for?”
3. “What impacts/differences will it cause?”
4. “Who will conduct it?”
5. “How do we intend to carry it out?”
6. “How will we know if it is worthwhile?”
7. “Who will own it?”
8. “Who will benefit?”

(From Gloria Fraser’s lecture slides on ‘Mātauranga Māori’).

Question 29

Fill-in-the-Blank:

When conducting research, it is vital to consider what the ____ ____ ____ ____ ____ are.

Answer 29

When conducting research, it is vital to consider what the right ‘tools’ for the job are.

‘Tools’ are our methods we apply to the research (e.g. how we collect and analyse the data).

Question 30

What is Kaupapa Māori in relation to Mātauranga Māori?

Answer 30

It is one example of how Mātauranga Māori may be used and applied in research settings.