This commentary explores the ways in which body sovereignty has been illustrated and supported in the sovereign space of Te Matatini (Ki Te Ao). It is suggested that the 2019 Te Matatini Ki Te Ao Kapa Haka Finals were a space that privileged Te Ao Māori and body sovereignty in multiple, intersecting ways. I propose that sovereign spaces such as Te Matatini provide an alternative illustration, discourse and narrative to current coloniality that restricts, limits and does not acknowledge body sovereignty.

In 2018, we curated the Te Takarangi Book List: a collection of 150 Māori-authored non-fiction books. The list profiles some of the important Māori leaders, thinkers and authors of our time. From the first book published about the Māori language in 1815 to the works of current Māori scholars, researchers and writers making their mark and claiming a voice in the research environment of Aotearoa New Zealand, this is a sample list to celebrate. This article details how we curated this special book list and highlights some of the undeniable themes that emerge when a mass of books are purposely brought to sit together.

The 2007 United Nations Declaration on the Rights of Indigenous Peoples (the Declaration) has gained increasing attention as a tool for promoting Indigenous rights. The study reported in this article contributes to the discussion about the Declaration’s effectiveness by analysing its role in advancing Indigenous peoples’ self-determination. A qualitative case study was conducted between January and February 2018 with 18 Māori activists in Aotearoa New Zealand, using a rights-based and Indigenous-based approach to form the analytical framework.

He Vaka Moana is a strengths-based project framed by oceanic principles and methodologies that connect us as Māori and Pasifika to the ocean. The underpinning kaupapa and theoretical framework of He Vaka Moana is the Tongan proverb “pikipiki hama kae vaevae manava”, which refers to our individual vaka coming together to support each other as we navigate the moana. He Vaka Moana operates through tuākana-tēina relationships, with Māori, Pasifika and Pākehā re-search fellows across disciplines working with experienced academics, professional staff and new and emerging re-searchers towards Māori and Pasifika student success.

This article provides insights into the ethnicity of academics employed by Aotearoa New Zealand’s eight universities, with a particular focus on Māori academics. We show that, despite values espoused by universities in terms of diversity and within their equity policies regarding Māori staff, there has been no progress in increasing the Māori academic workforce. Māori academics were severely under-represented at universities between 2012 and 2017, comprising approximately 5% of the total academic workforce.

Māui is remembered in Māori narrative as a change maker, a challenger of boundaries and a trickster. However, in the 21st century these characteristics are likely to be frowned upon rather than celebrated in Aotearoa New Zealand’s education system. Māori students experiencing complex needs, like Māui, are known for pushing the boundaries. Rather than signalling strength of character, these characteristics are frequently viewed as deficits.

This paper discusses experiences of Māori who self-report that they are socially assigned as Pākehā and explores these experiences in relation to Māori identity and colonisation. Utilising Kaupapa Māori theory, methodology and methods, semi-structured interviews were undertaken with 10 participants. Three interrelated themes were identified through a thematic analysis: claims of identity, challenges to identity and reinforcement of identity. The themes informed the conceptualisation of Te Haerenga Tuakiri, which illustrates the complexity of Māori identity and how it is navigated by Māori who are socially assigned as Pākehā in various ways and in various contexts.

Lifecourse research examines people’s trajectories through life and factors that influence those trajectories. It has the potential to build an evidence base around programmes that are effective for Māori. This paper describes the development and initial stages of Te Kura Mai i Tawhiti (TKMT), an innovative long-term research programme run as a collaboration between Taranaki Māori community organisation Te Pou Tiringa and the University of Otago’s National Centre for Lifecourse Research. The research aim is to examine the transformative power that quality Kaupapa Mäori early life and whänau programmes have on whānau health, wellbeing and educational outcomes.

Rights-based approaches to health in Aotearoa New Zealand have increased in recent years. However, dominant Westernised conceptualisations of rights have been criticised for their ties to colonialism and individualistic focus. This paper presents Oranga Mokopuna as an alternative which disrupts Western notions of rights that are assumed to have universal application. Based in Te Ao Māori, Oranga Mokopuna provides a conceptual frame of reference for the realisation of tāngata whenua rights to health and wellbeing.

Research indicates that claiming a contemporary identity as Pākehā is being redefined by those individuals who engage closely with Te Ao Māori. This reopens the discussion of the implications for Pākehā researchers who engage across Māori research spaces. This article reports a reflective study I conducted using the transtheoretical model and its six stages of change (J. O. Prochaska & DiClemente, 1982) to understand my Pākehā cultural identity. I discuss my rationale for engaging in research with Māori, and then outline the approaches that I, as a non-Indigenous researcher, adopted to appropriately engage in Indigenous research.