麻豆淫院

We are witnessing a resurgence of Indigenous knowledge and growing acknowledgement of its scientific value worldwide.

In Aotearoa, there's been some progress, including the introduction of a public holiday to mark , the beginning of a new year in maramataka鈥攖he M膩ori calendar based on the phases of the Moon, the movement of stars and the timing of ecological changes.

But progress has not been straightforward, with some scientists publicly .

At the same time, M膩ori scientists have drawn on and advanced m膩tauranga and continue to make space for te reo, tikanga and honoring Te Tiriti o Waitangi in research.

Our recent explores p奴taiao鈥攁 way of conducting research grounded in kaupapa M膩ori.

In education, p奴taiao is often simplified to mean science taught in M膩ori-medium schools that includes m膩tauranga, or science taught in te reo more broadly. But science based on kaupapa M膩ori is generally by M膩ori, for M膩ori and with M膩ori.

Our research extends kaupapa M膩ori and the important work of p奴taiao in schools into tertiary scientific research. We envision p奴taiao as a way of doing science that is led by M膩ori and firmly positioned in te ao M膩ori (including m膩tauranga, te reo and tikanga).

P奴taiao as decolonizing science

P奴taiao privileges M膩ori ways of knowing, being and doing. It is a political speaking back for the inclusion of te ao M膩ori鈥攎膩tauranga, te reo, tikanga and Te Tiriti o Waitangi鈥攊n science.

Conducting research this way is not new. Many M膩ori scientists have drawn on m膩tauranga and kaupapa M膩ori in their research for decades. Our conceptualization of p奴taiao is an affirmation of the work of M膩ori scientists and a pathway for redefining and transforming scientific research for future generations.

Decolonizing science is at the heart of p奴taiao. It challenges and critiques the academy and disciplines of Western science. Decolonizing science requires a focus on histories, structures and institutions that act as barriers to m膩tauranga, te reo and tikanga.

We argue that decolonizing science is a necessary step before we can Indigenize science.

Like m膩tauranga, p奴taiao is embedded in place and in the people of those places. It centers, prioritizes and affirms M膩ori identity in the context of scientific research and science identity.

The importance of the researcher in p奴taiao

How we identify as M膩ori鈥攖angata whenua or r膩waho (people not related to the hap奴 or wh膩nau), ahi k膩 (people who keep the home fires burning) or ahi m膩taotao (people who may have been disconnected to the land through lack of occupation over generations)鈥攆undamentally changes how we interact with people and place through research.

To practice p奴taiao effectively, researchers are required to understand who they are and how that informs the research questions asked, the research relationships formed, the location of the research and the way research is conducted.

Kaupapa M膩ori, as articulated by distinguished education scholar Graham Hingangaroa Smith, requires two approaches to decolonisation: .

Culturalist approaches center te reo, m膩tauranga and tikanga. The groundbreaking work led by professor of marine science and aquaculture , using , is an excellent example of a culturalist approach to decolonizing science.

A structuralist approach means paying attention to and dismantling the structures within science which continue to exclude M膩ori knowledge and people. It encourages us to think about the colonial roots of science and how science has been used to justify colonial violence and oppression of M膩ori.

Captain Cook's "scientific voyage" to Aotearoa is a great example of how .

Challenging the status quo

P奴taiao reframes the conversation around the inclusion of m膩tauranga M膩ori in science. It considers the relationship between te ao M膩ori, the researcher and science to imagine how to decolonize, Indigenize and transform science.

We understand science not simply as scientific knowledge but as a knowledge system that spans research, education, academia, scientific practice and publications, as well as the evaluation and funding and access to science, its legitimacy and its .

There has been much research on M膩ori experiences within the science system, including the when M膩ori scientist are expected to lift their colleagues' understanding, and the difficulties of . A lone M膩ori scientist is often tasked with upskilling their colleagues, representing M膩ori on committees and leading cultural practices in addition to standard loads of supervising, teaching and research.

To challenge the status quo, we explored different ways of creating ecosystems or "flourishing forests" of M膩ori scientists to advance p奴taiao. This includes creating networks of M膩ori staff in science by establishing research centers such as and the .

It also means creating research projects that move beyond the siloed disciplines within the science system. In this way, p奴taiao enables M膩ori to see themselves and be seen within science.

P奴taiao offers a practical foundation, connecting M膩ori science leaders to transform science. Whether this happens through new university courses, academic programs, research centers, institutions or regional and community hubs remains to be seen.

It is certain, however, that p奴taiao, conceptualized as kaupapa M膩ori science, offers many pathways for M膩ori scientists to continue to draw on and advance more than m膩tauranga to decolonize and, ultimately, redefine science into the future.

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