5 From braided river to He Awa Whiria

Introduction

In this chapter we explore what it means for non-Māori to become involved in research that includes Western knowledge systems and mātauranga Māori. We are non-Māori academics at the University of Canterbury (UC), each working in different disciplines. Jeanette is a socio-linguist in Aotahi: School of Māori and Indigenous Studies, and Tammy is a conservation geneticist in the School of Biological Sciences. We have each been involved in work that involves te ao Māori and applies kaupapa Māori principles. We will begin by giving an overview of the type of research we have been involved in, before moving on to the main aim of the chapter, which is to give reassurance and encouragement for non-Māori who wish to engage with Māori – including individual researchers and collective knowledge holders – as a critical first step towards using a research approach like He Awa Whiria to braid diverse knowledge systems.

It is also worth pointing out that there is a range of terminology in the Māori research space – from kaupapa Māori, through to mātauranga Māori, mana motuhake (self-determination) and tino rangatiratanga (sovereignty). We do not intend to unpack these terms here, but to say that aspects of each term have some overlap and that they are based on a connected Māori worldview that strengthens Māori capacity.

Context of research

Jeanette is Pākehā and her involvement in te ao Māori is based around her passion for te reo Māori. She began learning te reo Māori in the late 1970s, and has taught Māori language at both secondary and tertiary level. She has been actively involved in the revitalisation of te reo Māori, with her children attending kōhanga reo (Māori-medium early childhood centres) and bilingual units in their primary school education. In the 1990s Jeanette was involved in organising wānanga reo (immersion courses) at local marae (Māori meeting houses) for UC students, to encourage the use of te reo Māori as a language of communication.

Jeanette’s research focuses on a wide range of aspects of the Māori language and most of her work comes from a socio-linguistic perspective. One of the biggest projects she has been involved with is the MAONZE project (King et al., 2011), which collected a large database of recordings of three generations of Māori men and women speaking both te reo Māori and English, in order to look at pronunciation changes over time in the Māori language. The historical recordings were obtained from Radio New Zealand and Television New Zealand. Jeanette was one of the main interviewers who recorded conversations with present-day elders and young people to complete the database. This work involved using community connections to locate potential interviewees. One part of this project took Jeanette up the remote Ruātoki Valley, in the North Island, to conduct interviews. The ability to conduct recordings there was only successful due to the community networks that Jeanette had, as well as her facility with the Māori language; these aspects enabled her to build trust with community members. Of course, knowing te reo Māori also means having a good knowledge of relevant tikanga (Māori protocols) when interacting with community members. As the research had no direct benefit to the participants, part of the reciprocality involved ensuring all participants were given a copy of the recordings.

Jeanette is also involved with a project that has discovered that the ambient exposure to te reo Māori that people who live in Aotearoa New Zealand have means that they have extensive knowledge about the structure of Māori words.^[1] The latest results show that this knowledge helps people to learn Māori words faster and retain that knowledge longer, when compared to learners whose unconscious knowledge of the rules governing sound sequences in Māori is weaker (Mattingley et al., submitted). While, again, this research does not directly benefit any participant, the results should encourage even more people living in New Zealand to learn te reo Māori, thereby strengthening the aspirational aim of New Zealand’s Māori language strategy of having one million New Zealanders able to speak Māori by 2040 (Te Puni Kōkiri, 2019).

Jeanette is also involved in supporting research by Māori students. Aotahi: School of Māori and Indigenous Studies teaches the Master of Māori and Indigenous Leadership degree; a requirement of students enrolling in this qualification is that they have extensive experience in working for Māori community interests. The degree allows students to extend their knowledge through a project phase and a research assignment on their chosen topic area. Jeanette and Professor Carl Mika are launching a new open-access journal, Tira, which will publish the best of this research. This journal will provide a platform for Māori knowledge and research based around mana motuhake principles to reach a wider audience.

While Jeanette hasn’t been directly involved in research that is co-designed or is based on a kaupapa Māori approach, her research work has involved accessing mātauranga Māori and doing so in a culturally appropriate way. Her support of Māori students and mātauranga Māori also illustrates what non-Māori academics can do to help Indigenise the academy.

Tammy is Pākehā. A Canadian, she arrived in New Zealand in late 2004 on a two-year postdoctoral fellowship at UC; this was followed by two years of fixed-term contracts before she secured a permanent position at Te Kura Pūtaiao Koiora in late 2008. Tammy’s research team works to enhance conservation, customary and commercial outcomes for some of the rarest species in New Zealand – the team began using a small number of genetic markers, but now uses a large number of genomic markers, including whole genome sequences.

Tammy’s research programme includes two overlapping topics. The first is conservation research on the genetic/genomic consequences of small population size in threatened species that are native or endemic to New Zealand, especially birds. The second is conservation genetics/genomics research on culturally significant species – like freshwater fish and invertebrates found nowhere else in the world – that is responsive to the needs and aspirations of Māori and local communities. In the former, Tammy and her research team generally build relationships with relevant iwi and hapū representatives, in parallel to the Treaty of Waitangi partner relationships between them and the Crown.^[2] In the latter, research is co-created – from start to finish – with iwi and hapū; this co-creation is enabled by partnerships built on mutual trust and respect, and brings with it opportunities to grow capability and capacity among all partners (Collier-Robinson et al., 2019; Rayne et al., 2020; 2022). Across both topics, Tammy and her team ensure that the generation, storage and sharing of genomic data (and associated metadata) upholds the FAIR  and CARE guiding principles for data management (Carroll et al., 2020; 2021).

Tammy also has the immense privilege of mentoring – both formally and informally – Māori early career scientists, including undergraduate and postgraduate students. Cognisant of the ongoing impacts of colonisation, including racism in the academy, she endeavours to support the aspirations of each Māori student in a way that is responsive to their needs and experience. Beyond helping them attain degrees, for some, Tammy’s mentorship includes enabling participation in research internships like those offered as part of the national Pūhoro STEMM (Science, Technology, Engineering, Mathematics, Mātauranga Māori) Academy. For others, it means supporting leadership opportunities in Māori-led programmes like the Summer Internship for Indigenous Genomics, and the co-creation of a new conservation genetics/genomics curriculum that embeds eight ‘bicultural competence and confidence’ topics developed by Te Waka Pākākano | Office of Māori, Pacific and Equity at UC. An example of such co-created content includes exploration of how national reports^[3] and international agreements^[4] provide a clear mandate for genomics research of treasured species, even though none are currently legally binding in New Zealand (Galla et al., 2016).

First steps

In our work, we are often approached by other non-Māori researchers who are keen to learn how to build relationships with Māori communities, so as to conduct research that is responsive to the needs and aspirations of hapū and iwi; this is particularly the case in recent years, as expectations to give effect to the Treaty in research have heightened. In this section, we will outline a few of the critical first steps we have found important over the years, which we believe can support non-Māori who wish to engage with Māori-focused research.

To start with, He Awa Whiria is a helpful framework for conceptualising different ways of seeing and knowing the world, as represented by a dynamic network of streams in a braided river. For those of us schooled in Western disciplines, our singular focus on knowledge and methodologies embedded in neoclassical traditions means that we often find it difficult to realise that ours is not the only knowledge system. This perspective is exemplified, in the extreme, by the uproar over Richard Dawkins describing Māori creation narratives – in the context of mātauranga Māori – as “indigenous bollocks” (Dawkins, 2021, n.p.). So, when setting out on a journey of academic discovery, as non-Māori, we first need to acknowledge the existence of diverse knowledge systems and to appreciate that these are just as insightful as our own. From there, we should be prepared to apply our curious academic minds to investigating all relevant knowledge systems.

Here in New Zealand, part of the journey means acknowledging that mātauranga Māori has, in the past, as part of colonisation, been almost obliterated by Western knowledge systems. As non-Māori academics wanting to engage with Māori communities and mātauranga Māori, we must first overcome what Mika et al. (2022) describe as “postcolonial fear” (p 101). When we ask colleagues what they are most afraid of in this context, the response is almost ubiquitous: they are terrified of causing offence, for example, with poor pronunciation of Māori words or limited understanding of tikanga.

To address the former fear, we suggest non-Māori researchers can attend Māori language courses (online or in person) to improve their te reo Māori. Developing some skills, especially in the language space, gives a greater understanding of the Māori world and will be positively received by Māori. And, in fact, increasing numbers of university staff are following this path, with some proceeding to high levels. An example here is poet and independent researcher John Newton, whose te reo Māori ability was a key factor that enabled him to write an acclaimed book on how the Ngāti Hau iwi engaged with James K. Baxter’s community at Jerusalem, a small settlement on the Whanganui River (Newton, 2009). Another example is Professor Jen Hay, director of the New Zealand Institute of Language, Brain and Behaviour, who has written the first article to be published in Māori in the Linguistic Society of New Zealand journal, Te Reo (Hay et al., 2022). We appreciate that these are exceptional examples. Good proficiency in another language takes time, but, to be a valued co-contributor, learning some language is a good start. As a first port of call when needing a quick answer on pronunciation, we recommend the online dictionary, Te Aka,^[5] which has sound files of Māori words to assist with pronunciation.

With regard to the second fear, of a limited understanding of tikanga Māori, we find it helpful to acknowledge that most of us are afraid of the unknown and that inter-cultural interaction can be particularly scary for some. In the next section, we discuss taking control of this fear and using it to advantage.

Research is our superpower

As academics, we are highly-skilled researchers – research is one of our superpowers. Before seeking to engage with Māori communities, we gently urge non-Māori researchers to do their research as they would for any new endeavour, with the only difference being that they may find themselves reading in new spaces and places (both online and in print). Below, we outline just some of the resources available; please use what suits and leave the rest.

An ideal starting place for non-Māori researchers is to read work written from a Māori perspective, to gain an understanding of the 360-degree worldviews of Māori researchers and Māori communities. We would suggest starting with the creators of He Awa Whiria, Professor Angus Macfarlane and Associate Professor Sonja Macfarlane. Their two articles (2018, 2019) are specifically addressed to non-Māori researchers and compellingly outline the parameters of the He Awa Whiria approach. We also highly recommend the third edition of Decolonizing Methodologies (Smith, 2021), in particular the new Introduction. Another excellent resource is Ngā Kete Mātauranga (Ruru and Nikora, 2021) which holds the stories of 24 Māori researchers and shows what it means to be a Māori scholar in this country, including the heavy cultural weight that Māori scholars carry. We anticipate these combined resources will provide useful perspective and help non-Māori researchers to be more empathetic when reaching out, ever cognisant that there is not just one Māori braid to the river, but many.

There are also a growing number of resources available from Ngā Pae o Te Māramatanga: Māori Centre of Research Excellence.^[6] Ngā Pae publishes two journals, AlterNative and MAI Journal, with the latest in Māori and Indigenous research. We also recommend signing up for their monthly newsletter. With a focus on growing Māori researchers and supporting the development of Māori-led research, the centre hosts regular webinars on a range of topics, which anyone can attend. But please note that when attending online sessions, we recommend using the opportunity to listen and learn, and save any questions for a follow-up email.

Another excellent resource is e-Tangata, an online magazine run by the Mana Trust that comes out on a Sunday morning.^[7] It has stories from Māori and Pacific perspectives on what it is like to be Māori or Pacific in New Zealand. We have both enjoyed making it part of our Sunday morning routine.

It is also a great idea for non-Māori researchers to read up as much as possible about the iwi and hapū in their region. Again, the internet is a great friend. We recommend asking questions like: What are the main iwi and hapū in my region? What iwi and hapū does my institution have partnerships with? What are the main iwi authorities and who are the prominent figures in my region? We also suggest seeking out resources that share cultural narratives as told by local iwi and hapū, and institutional courses developed to increase cultural competence, an example being UC’s ‘Tangata Tū, Tangata Ora’ professional development course, for all professional and academic staff.

Vision Mātauranga

Academic staff will be increasingly aware of Vision Mātauranga (VM) expectations when applying for external research funding. VM is a government policy that is designed to unlock “the science and innovation potential of Māori knowledge, people and resources”.^[8] At its most basic, when working within a VM research framework, non-Māori researchers should ask: ‘Is this project of any direct benefit to Māori communities? How do I know that and how can I show that?’ A useful reference for the different levels of VM research is the list of VM classifications on the New Zealand’s Biological Heritage National Science Challenges website^[9] (or see Rauika Māngai, 2020, p 37).

VM can be a challenge for some non-Māori researchers and we recommend consulting with the relevant Māori advisors in your institution well before starting to write research funding applications. These experienced professional staff will be able to give advice about steps to take and connections to make in order to engage in an appropriate and ethical way. It is worth noting that there can be different dynamics when dealing with Māori communities in different parts of the country. Again, this is where institutions should have professional staff who can provide the appropriate advice and support.

Our advice is to embrace VM and avoid paying lip-service to it. Also note that, in the VM space, expectations are evolving and changing from year to year. What worked last year may not work this year. Institutions are also often playing catch up in this space, which is new to them. Like many non-Māori researchers, they are still finding out about the other streams in the river and how best to approach and navigate them.

At minimum, when it comes time to write a research funding application, thought should be given to dissemination of research results and ensuring there is funding for it in the budget. For example, hui (meetings) may be set up to report back to the community kanohi ki te kanohi (face to face). There will be costs associated with this, including travel and hospitality. The basic principle is that research outputs should be presented to people in a manner they want, understand and can use.

If given the opportunity to explore co-created research with Māori communities, we have found it useful to lead with our research skills (not our research interests). For example, rather than a cold approach that demands ‘Hey! I’ve got this cool new research idea, are you interested?’, consider a warm approach that asks ‘Kia ora, I’ve got these neat research skills, might they be of use to you?’ Non-Māori researchers should be aware that this approach may take them in a different direction than anticipated. Their waka (canoe) may truly enter the Māori stream of the river: they need to be prepared for some parts to be bumpy and for the research to possibly take longer to achieve. In our experience, however, the outcomes will be truly rewarding for everyone involved.

He Awa Whiria is also a useful framework for thinking about ways of being and interacting with Māori communities, which hinge on the prioritisation of relationships built on mutual trust and respect, iterative collective decision-making, and equitable benefit sharing. Coming from the Western bank of the river, in addition to being genuine and humble, non-Māori researchers may need to invest more time, money and patience than they are used to. Kanohi-ki-te-kanohi relationships are important and the level of face-to-face interaction may take them a bit out of their comfort zone. As two extroverted, Western-trained researchers who love to chip in to conversations and talk, we have learned the importance of listening to everything and only speaking when we have heard all that has been said. We have also learned not be afraid of the silences, especially because these are often followed by real gems of thought and wisdom. Māori and Western interaction styles can be very different (Metge and Kinloch, 1978) and, for true interaction, we need to be mindful not to put ourselves at the centre, whether we are meeting in the middle or we have been invited to the Māori bank of the river.

We often hear that it takes years to build trust but seconds to break it, which is true. But this does not mean that all parties have to be perfect, all of the time. Indeed, both of us have been in situations where we have made mistakes and, while learning from your mistakes is not always easy in a cross cultural situation, it is about picking yourself up and working through it. It also helps to get comfortable with being uncomfortable, at least some of the time.

Leveraging your privilege for good

Speaking of which, it can be challenging to come to terms with your privilege, but we suggest this is a necessary step before reaching out to Māori communities. Tara McAllister and Sereana Naepi have published several articles in recent years that shed light on the challenges faced by Māori and Pacific academics, and students in the academy (start with McAllister et al., 2022, and follow references for McAllister and Naepi in that article; also see Hoskins and Jones, 2022). As Western trained, white researchers in a neoliberal university, we are immensely privileged. How can we leverage our privilege for good?

At the very basic level, tertiary institutions need to recruit more Māori academic staff. If there are vacancies in their unit, non-Māori researchers can make an argument for hiring Māori academics, ideally as part of a cluster hire. They can also advocate for full and permanent academic contracts that reflect the lived experience of Māori scholars. Staff with bicultural expertise may not have a doctorate – and Western ways of viewing expertise, often predicated on higher-research-degree completion, can whakaiti (belittle) the contributions of Māori staff, especially those on part-time or fixed-term academic contracts.

Ensure that when Māori scholars are hired, they do not become the ‘go to’ person for all things Māori. Often non-Māori colleagues are massively unaware of the cultural tax that applies to Māori staff (Haar and Martin, 2021). It may help for non-Māori researchers to ask themselves when the last time was they were asked to answer on behalf of all non-Māori. To lift some of the cultural weight, we suggest looking for opportunities to support Māori colleagues (with permission) in ways that are uplifting, like lobbying to ensure that they have an appropriate workload and easy access to relevant support systems, and that their contributions are appropriately recognised and rewarded.

Conclusion

We have both found our research journeys – navigating new stretches of the braided river – to be immensely worthwhile, and hope our reflections will encourage other non-Māori reserachers to take a strong grip of the paddle and venture into territory that is unfamiliar to them. In our experience, the best way for non-Māori researchers to begin is to take stock of where they are, what they know and what they do not know, and chart a course. We also recommend making some personal aims for the year and writing them down where they can be seen often.

He waka eke noa
We are all in this together

Acknowledgements

This chapter is based on a mentoring session the two authors facilitated at Mentor in the Moment, Women’s Research Symposium, which was held at UC on 9 June 2021. We thank Kelly Balloch for taking the notes for the session, which greatly assisted us in writing this chapter.

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