Reflecting on the concept of well-being has been proven to be a crucial activity in sustainability endeavours. In the present society, well-being has been defined and promoted through an economic perspective. Measurements such as GDP and economic growth have been perceived as a determinant of welfare. This has led people to believe that having money and material goods are key to achieve well-being. This consumerist lifestyle has caused people to disconnect from nature and stop considering it as essential in order to have a happy and healthy life with high levels of well-being. By analysing this problem, we realized that if we want to live a sustainable life, we cannot continue viewing well-being through this lens. This problem is shown in the tension between the predominant capitalistic vision of well-being and alternative sustainable well-being theories, such as the well-established Māori framework. As researchers, we were wondering how we can redirect this discourse by placing future sustainability managers within this tension. To explore this, we engage in co-creating well-being narratives with 11 sustainability master students at Uppsala University Campus Gotland. How can the conversations with them around well-being drive a sustainable transformation? We discuss the participants’ thoughts and feelings during the interview process to investigate the influence of well-being conversation on generating a sustainable discourse. We found that joining the two concepts of well-being and sustainability through a narrative approach creates a powerful tool in driving change towards putting the priority back on nature.

The occupation of Moutoa Gardens in 1995 highlighted efforts by Whanganui iwi to draw attention to the non-settlement of long-standing land grievances arising out of land confiscations by the Crown in New Zealand in the 1860s. Maori attitudes to land have not been well understood by successive New Zealand governments since that time, nor by many Pakeha New Zealanders. In an effort to overcome that lack of understanding, this thesis studies a particular genre of Maori composition; namely, waiata tangi or songs of lament, which contain a strong indigenous sense of place component. The waiata used in this study derive from my tribal area of Taranaki, which is linked historically and through whakapapa with Whanganui iwi. These waiata were recorded in manuscript form in the 1890s by my great-grandfather Te Kahui Kararehe, and are a good source from which to draw conclusions about the traditional nature of Maori feelings for place. Two strands run throughout this thesis. The first examines the nature of Maori feelings for place and land, which have endured through primary socialisation to the present day. By focusing upon a form of expression that reveals the attachment of Maori towards their ancestral homelands, it is hoped that the largely monocultural Pakeha majority in New Zealand will be made aware of that attachment. It is also hoped that Pakeha may be suitably informed of the consequences of colonialist intervention in the affairs of the Maori people since 1840, which have resulted in cultural deprivation and material disadvantage at the present day. In the current climate of government moves to address the problems bequeathed them by their predecessors, it is important that the settlement of land claims and waterways under the Treaty of Waitangi should proceed unhindered by misapprehension and misinformation on the part of the public at large. The second strand of my thesis concerns the waiata texts themselves, which I wish to bring to the attention of the descendants of the composers of those waiata, who may or may not know of their existence. Since so much of value has been lost to the Maori world it is important that the culturally precious items that remain should be restored as soon as possible to those to whom they rightfully belong. Key themes examined in this thesis are the nature of Maori "feelings" for place and a "sense" of place; Maori research methodologies and considerations, including Maori cosmology and genealogical lines of descent; ethical concerns and intellectual property rights; ethnographic writings from the nineteenth century which tried to make sense of Maori imagery and habits of thought; the Kahui Papers from which the waiata were drawn; and the content and imagery of the waiata themselves. I also discuss the use of hermeneutics as a methodological device for unlocking the meanings of words and references in the waiata, and present the results both from a western sense of place perspective and a Maori viewpoint based on cultural concepts and understandings.

The occupation of Moutoa Gardens in 1995 highlighted efforts by Whanganui iwi to draw attention to the non-settlement of long-standing land grievances arising out of land confiscations by the Crown in New Zealand in the 1860s. Maori attitudes to land have not been well understood by successive New Zealand governments since that time, nor by many Pakeha New Zealanders. In an effort to overcome that lack of understanding, this thesis studies a particular genre of Maori composition; namely, waiata tangi or songs of lament, which contain a strong indigenous sense of place component. The waiata used in this study derive from my tribal area of Taranaki, which is linked historically and through whakapapa with Whanganui iwi. These waiata were recorded in manuscript form in the 1890s by my great-grandfather Te Kahui Kararehe, and are a good source from which to draw conclusions about the traditional nature of Maori feelings for place. Two strands run throughout this thesis. The first examines the nature of Maori feelings for place and land, which have endured through primary socialisation to the present day. By focusing upon a form of expression that reveals the attachment of Maori towards their ancestral homelands, it is hoped that the largely monocultural Pakeha majority in New Zealand will be made aware of that attachment. It is also hoped that Pakeha may be suitably informed of the consequences of colonialist intervention in the affairs of the Maori people since 1840, which have resulted in cultural deprivation and material disadvantage at the present day. In the current climate of government moves to address the problems bequeathed them by their predecessors, it is important that the settlement of land claims and waterways under the Treaty of Waitangi should proceed unhindered by misapprehension and misinformation on the part of the public at large. The second strand of my thesis concerns the waiata texts themselves, which I wish to bring to the attention of the descendants of the composers of those waiata, who may or may not know of their existence. Since so much of value has been lost to the Maori world it is important that the culturally precious items that remain should be restored as soon as possible to those to whom they rightfully belong. Key themes examined in this thesis are the nature of Maori "feelings" for place and a "sense" of place; Maori research methodologies and considerations, including Maori cosmology and genealogical lines of descent; ethical concerns and intellectual property rights; ethnographic writings from the nineteenth century which tried to make sense of Maori imagery and habits of thought; the Kahui Papers from which the waiata were drawn; and the content and imagery of the waiata themselves. I also discuss the use of hermeneutics as a methodological device for unlocking the meanings of words and references in the waiata, and present the results both from a western sense of place perspective and a Maori viewpoint based on cultural concepts and understandings.

This thesis examines the potential use of a facilitated process of decolonisation, or whakawātea, amongst whānau whakapapa in Aotearoa. Ten kaimahi whānau of Ngāti Raukawa ki te Tonga, who have worked for many years in government, community, Māori and iwi social service agencies have shared their experiences of colonisation, racism, social work and decolonisation. Using a "from Māori, by Māori, with Māori, for Māori" research approach, their voices have been woven with the voices of other Māori and indigenous writers, to consider how a facilitated process of decolonisation, or whakawātea, could be used to assist whānau whakapapa to develop their own systems of support, based on the traditions, values, skills and beliefs of their tūpuna. Despite the positive development and wellbeing currently enjoyed by many whānau whakapapa, this study has developed in response to the disconnection from te ao Māori observed amongst many whānau whakapapa interacting with social service agencies. Colonisation has created loss of wairuatanga, kotahitanga and manaakitanga amongst many of these whānau whakapapa, and affected their ability to lead their own positive development and wellbeing. This study promotes a facilitated process of decolonisation, or whakawātea, as a means of reclaiming those values and strengthening whānaungatanga amongst whānau whakapapa. The process envisaged would enable whānau whakapapa to learn about the history of Aotearoa; hear the stories of their tūpuna; uncover their own truths, and exit the "Matrix" created by colonisation The Matrix, from the popular movie trilogy, is used in this study, as an analogy, and compares the computerised Matrix programme created by machines in the movies, with the "programme" created by the coloniser in Aotearoa. Within this programme, the traditions, values, skills and beliefs of the coloniser, dominate the traditions, values, skills and beliefs of tūpuna. This study argues that only through finding ways for all whānau whakapapa to exit the Matrix, will rangatiratanga be restored in Aotearoa.

Ko tā Ngata e whakapae nei, mā te tino mōhio ki ngā mōteatea, ki ngā kupu, ki ngā kōrero, ki ngā momo mōteatea a ngā tīpuna Māori, e whai wāhi ai te tangata ki te pā o te hinengaro Māori, mā reira anō e mōhiotia ai te Māori. Kua wānangatia ngā momo waiata a te Māori kia kitea ai te Māori ake o te whakaaro i roto i te mōteatea. Kua whakataua inā arohia ai ēnei āhuatanga kua mōhio me pēhea te manaaki i ngā kaupapa hei whai mā te Māori. Mr Ngata explored the use of a variety of traditional chants as a mechanism for exploring and understanding Māori philosophy and behaviour. He used case studies involving a community focus on knowledge and innovation to illustrate the influence of these chants on the development of kaupapa Māori. The findings will help Māori and non-Māori alike give better effect to development initiatives for Māori

<p>Narratives of undocumented students reveal that, commonly, a shared concern of such youth is a sense of powerlessness in the school environment; this lack of control predominantly stems from legal restrictions and anti-immigrant sentiment among peers and staff (Chang, 2017). However, there is a danger in treating undocumented youth as a monolith, as well as in failing to recognize their agency (Abrego & Negrón-Gonzales, 2020). Autoethnography, as a methodology, is by its very nature an act of agency which allows vulnerable populations to deeply explore their own sensitive identities (Philaretou & Allen, 2006). This thesis thus highlights my own voice as an undocumented student by combining the temporality, sociality and place of narrative inquiry (Clandinin & Connelly, 2000) with critical autoethnography’s attention to social inequities (Adams, 2017). Critical reflections on my educational experiences, as they compare and contrast with narratives in existing literature, imagine possible futures in which pre- and in-service teachers may more equitably support undocumented students in the classroom. Additionally, research on undocumented students predominantly focuses on immigrants of Latinx origin, who constitute almost eighty percent of the undocumented population (Migration Policy Institute, 2019); under a queer theoretical framework, my identity as a White immigrant of European origin uniquely problematizes naturalized attitudes towards the racialization of undocumented status. </p>

A Geographic Information System visually communicates both spatial and temporal analyses and has been available for at least twenty years in New Zealand. Using a Kaupapa Māori Research framework, this research investigates the benefits and barriers for Māori if they were to adopt GIS to assist their development outcomes. Internationally, indigenous peoples who have adopted GIS have reported they have derived significant cultural development benefits, including the preservation and continuity of traditional knowledge and culture. As Māori development continues to expand in an increasing array of corporate, scientific, management and cultural arenas, the level of intensity required to keep abreast of developments has also expanded. GIS has been used by some roopū to assist their contemporary Māori development opportunities; has been suggested as a cost effective method for spatial research for Waitangi Tribunal claims; has supported and facilitated complex textual and oral evidence, and has also been used to assist negotiation and empowerment at both central and local government level. While many successful uses are attributed to GIS projects, there are also precautionary calls made from practitioners regarding the obstacles they have encountered. Overall, whilst traditional knowledge and contemporary technology has been beneficially fused together, in some instances hidden or unforeseen consequences have impeded or imperilled seamless uptake of this new technology. Challenges to the establishment of a GIS range from the theoretical (mapping cultural heritage) to the practical (access to data) to the pragmatic (costs and resources). The multiple issues inherent in mapping cultural heritage, indigenous cartography and, in particular, the current lack of intellectual property rights protection measures, are also potential barriers to successful, long-term integration of GIS into the tribal development matrix. The key impediments to GIS establishment identified by surveyed roopū were lack of information and human resources, and prioritisation over more critical factors affecting tangata whenua. Respondents also indicated they would utilise GIS if the infrastructure was in place and the cost of establishment decreased. Given the large amount of resources to be invested into GIS, and the opportunity to establish safe practices to ensure continuity of the GIS, it is prudent to make informed decisions prior to investment. As an applied piece of Kaupapa Māori research, a tangible outcome in the form of an establishment Guide is presented. Written in a deliberately novice-friendly manner, the Guide traverses fundamental issues surrounding the establishment of a GIS including investment costs and establishment processes.

Recent Māori, sexual, and primary health developments have been influenced by the principle of participation. For example, the use of a whānau-centred approach, of community development, and of Primary Health Organisations allows participation in decision-making. However, none of the abovenamed strategies adequately explain how young Māori women can participate in decision-making in one common area: Māori, sexual, primary health policy. This thesis explores how Primary Health Organisations can work with young Māori women to promote sexual health to whānau by focusing on policymaking processes and effective participation mechanisms. Māori health development from colonial Contact to 2005 is reviewed before the broad health framework (the New Zealand Health Strategy and the New Zealand Public Health and Disability Act 2000) is defined. A critique of relevant policy, in particular He Korowai Oranga (2002), the Sexual and Reproductive Health Strategy (2001), and The Primary Health Care Strategy (2001), reveals scope for participation and whānau-centredness. Primary Health Organisations pose challenges to whānau sexual health promotion. However, with public participation from young Māori women, like the thesis participants, new opportunities can be realised. The research was conducted in accordance with a Mana Wāhine-based methodology called Tāniko The four parts (Mana Wāhine, Te Ao Tawhito, Te Ao Hou, and Te Ao Mārama) defined the research aim and objectives. A qualitative strategy employing semi-structured interviews with three young Māori women was followed by a confirmatory stage of content analysis utilising a deductive public participation evaluation tool: the Tāniko instrument. The instrument analysed four policymaking decisions and two mechanisms: organised peer groups and the wāhine-centred approach. The research concluded that when defining how, by whom, and to whom information is presented, organised peer groups can be utilised at the coordination and evaluation policymaking stages. The wāhine-centred approach can share or manage participation through problem definition, consultation, decision, and implementation.

This international research set out to exemplify the pedagogical practices of 11 teachers from Christchurch/Ōtautahi, New Zealand (Aotearoa) and Saskatoon, Canada. It explores their resistance to the various colonial and neocolonizing constructs central to contemporary mainstream schooling in both cities (due to forces such as neoliberalism). These acts of resistance were the result of contesting ideologies of time, space, curriculum and assessment. The research, therefore, describes some of the pedagogical practises of these teachers. It also considers their narratives about their usage of place-based education (PBE) approaches and their commitment to the adoption of critical pedagogies of place (CPP) to meet the real needs of their students (both Indigenous and non-Indigenous). An interpretive paradigm was employed within a qualitative framework to underpin this research. A case study approach was also adopted and informed by a bricolage methodological framework. Primary and secondary data were collected from a number of storage sites (libraries) in both countries and through a questionnaire, interview and observation of each teacher’s classroom space. The data was analysed by coding key information while drawing out any recurring themes and points of difference. The findings reveal that certain aspects of PBE and CPP are accessible to teachers despite their feelings of being confined in terms of their ability to use time, space, curriculum and assessment within their traditional school institutions. Although their abilities to engage with PBE and CPP were limited, those teachers that had more control over time, space, curriculum and assessment were able to dive deeper into PBE and especially CPP. A key finding of this research was the extent of awareness and engagement that the teachers had in transforming controlled, static, spaces found in the classrooms, communities and natural environments into meaningful places with students. This finding also suggests that teachers with more control over time, space, curriculum and assessment have an easier time in creating this change. The findings also indicate that these teachers first needed to have the courage to challenge traditional systems of schooling, because teachers can become marginalized by other teachers and administrators when seen to be attempting to transform entrenched institutional (schooling) cultures. Flexibility and trust were two of the other recurring themes that emerged from the data collected. Teachers possessing more flexibility (with regards to time, space, curriculum and assessment design procedures) were most able to enact PBE and CPP. They were also the best-positioned participants to create meaningful professional relationships with their students and local community members. Issues of trust were clearly evident in recurring discussions around the increased amount of trust teachers needed to have with students for the students to be able to engage with space and place. There was also an increased amount of trust that school administrators (principals) needed to have in their teachers who were engaging with PBE and CPP. The research participants in this study demonstrated that, in different ways, they were striving to resist the ideologies underpinning traditional mainstream schooling, and that they were able to enact change regardless of the challenges they experienced. Their perseverance to ground their teaching in PBE and CPP approaches testifies to their love of education and their acceptance of it as a legitimate process for change and growth.

A whanau is a social construct of Maori society in Aotearoa/New Zealand that is likened to an extended family. This thesis describes principles and practice that whanau utilise in decision processes from the findings of a retrospective qualitative case study of three whanau, who decided to participate in genetic research into a medical condition affecting their health. Four elements of whanau decision processes emerged from the data. Hui, rangatiratanga, manaakitanga and kotahitanga are Maori constructs that emphasise the collective nature of whanau decision making, and substantiate philosophical, theoretical and anecdotal evidence that Maori have distinctive ways of reaching decisions, underpinned by unique philosophical conventions. The results of this research place greater significance on the process of decision making than actual decisions, an incidental finding that has not been articulated by previous studies of Maori health and whanau. Contrary to western theoretical knowledge of decision making, whanau decision processes are collective activities. Individual decision making is closely linked to and depends on the collective, because individual identity manifests from the collective, and individual wellbeing is closely linked to that of the collective. When decision processes are familiar to members of a whanau, they are more likely to engage in decision making because they have a greater sense of knowledge and thus control of the processes, and they feel more able to contribute meaningfully to achieving aspirations for their own health. This thesis provides evidence that the New Zealand health sector, health legislation and policies are largely unfavourable for guaranteeing whanau engagement in decision processes. Yet, whanau decision making is an overall objective of the Government’s Maori Health Strategy: He Korowai Oranga, to address inequalities in health between Maori and other New Zealanders that have unacceptably become the norm.