Faculty of Māori and Indigenous Development (Te Ara Poutama)

Permanent link for this collectionhttps://hdl.handle.net/10292/1097

The Faculty of Māori and Indigenous Development (Te Ara Poutama) research expertise covers a wide range of areas from Te Tiriti o Waitangi and New Zealand history to Māori entrepreneurship, Māori media and multimedia, te reo and tikanga Māori, and mātauranga Māori.

Takakawehia te ara poutama, kia whakareia koe ki ngā tohu o te mātauranga.

Traverse pathways of learning to acquire knowledge and wisdom.

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Now showing 1 - 20 of 118

Creating Nonfiction Film in Our Mother Tongue: Samoan, Tongan, Punjabi
(Tuwhera Open Access, 2024-08-15) Filisi, Fritz; Tonga, Sylvester; Mukhtar, Asim
We are three postgraduates of Te Ara Poutama Faculty at Auckland University of Technology. We have written a collective piece as a distinct group who emigrated from villages, districts, and countries outside of Aotearoa. We are nonfiction filmmakers creating film in our mother tongue; Fritz in Samoan, Sylvester in Tongan, and Asim in Punjabi. Through our shared experiences we have become trusted friends and collegial support for one another. Consciously, we chose to take up practice-led research in a faculty of Māori students and staff for cultural and strategic reasons. That very same rationale has prompted us to co-author our paper as contributors to a small but growing number of Aotearoa language films made by practitioners who although are not Indigenous to the lands we are living on, are, however, descended from the original inhabitants in our countries of origin. To impress upon readers the importance of why we create Samoan, Tongan, and Punjabi nonfiction film for, and with, our language communities, we have used this publication to make a point of authoring our individual stories in Samoan, Tongan, and Punjabi, with an accompanying English translation. The true sense behind the ideas we are conveying with words and images is therefore contained in the Samoan, Tongan, and Punjabi texts. By contrast, the English translation is our humble interpretation that we feel falls short of communicating the complexly woven fabric of meaning found in the original language. For this reason, the English translation is secondary to the mother tongue.
Immersive XR Simulation with AI Virtual Patient for Chiropractic Learning
(Tuwhera, 2025-05-01) Imam, Yemina; Niazi, Imran Khan; Holt, Kelly; Martin, Katie; Aguayo, Claudio
Clinical education relies on history-taking, clinical reasoning, and building communication between patient and doctor (Hecimovich and Volet, 2009). Conventional methods mostly face challenges such as a limited number of available patients, lack of case varieties and various ethical concerns (Pohlman et al., 2020). To overcome these, we introduce an Immersive Learning (XR) project featuring an AI-based non-playable character with Natural Language Processing, designed to create a simulated clinical environment for chiropractic interns. This combination of immersive and experiential learning techniques offers a valuable opportunity to improve clinical competence in a safe and controlled setting. An intern joins a virtual environment through a Meta Quest, or other available similar VR headset, and interacts with an AI-driven virtual patient. This virtual patient is trained in chiropractic case studies with the aim of enhancing communication skills and cognitive learning through diverse case histories. The core components of this patient history-taking are: Chief Complaint – Linked to spinal regions. Symptoms – Numbness, tingling, pain. Duration and Frequency – Time and severity scaling. Triggers – Identifying motion-based pain influencers. Radiation – Tracking referring pain patterns. This prototype mimics real world clinical notetaking and supports interactive, repeatable training sessions. Inspired by Aguayo and Eames (2023) and Aguayo (2023), this project utilizes a DBR approach and the 4E+ cognition framework in the design of immersive learning, to iteratively design and refining the XR learning solution in a real-world educational setting. This research will unfold in four key phases: • Exploration and Analysis: Reviewing literature and identifying learning challenges with chiropractic students and faculty to define Xr training requirements. • Design: Developing an XR prototype featuring AI-driven virtual patients and their case histories to enhance engagement and communication skills. • Evaluation: The prototype will be tested with 5-10 students, following quantitative and qualitative mixed method approach to collect iterative feedback. • Reflection: Analysing the design principles and assessing integration into the chiropractic curriculum. A functional prototype has been developed with an AI driven virtual patient and a UI for history-taking practices. Formal evaluation is on pending and the system is pilot-ready. The upcoming feedback will assess its potential effectiveness in improving student’s engagement, communication skills and usability. Similarly, studies on immersive learning environments and AI based patients have proven improvement in clinical reasoning and communication skills in healthcare education (Narayanan et al., 2023). This prototype was developed in collaboration with a New Zealand College of Chiropractic (NZCC). The system contributes to clinical simulation by offering immersive, interactive learning experiences that enhance communication skills and clinical reasoning. Additionally, its adaptable design allows for application across various healthcare disciplines, such as nursing and physiotherapy, where effective communication is essential. This presentation will showcase the interactive responses of the AI-driven Virtual patient to illustrate how history-taking process works within the system. It will also discuss the pedagogical strategies employed in developing this system. This presentation will benefit XR designers, developers, educators and clinical researchers interested in innovative approaches to simulation-based training.
Belonging to the Land: Indigenous Māori Narratives of Home and Place
(Beewolf Press Limited, 2024-12-31) Lindsay-Latimer, Cinnamon; Allport, Tanya; Potaka-Osborne, Mel; Wilson, Denise
Land is a place that Māori, the Indigenous peoples of Aotearoa New Zealand, are connected to ancestrally, spiritually, physically, and geographically. This relationship is emblematic in our native language, where 'whenua' means both land and placenta, symbolising both as our sites of our origin and sustenance. For Māori, the land is a place that establishes our identity as iwi (tribal nations), hapū (sub-tribe) and whānau (constellations of extended family networks and friends). The imposition of land ownership has alienated Māori from our whenua, making us minorities in our previous home-spaces. Although colonially forced ideologies of land ownership complicate our relationship to place, for many Māori, land is a place of belonging and home. Drawing on research from a project on Māori conceptions of home and wellbeing, this article explores Indigenous experiences of home and place, which highlights Māori resistance to colonising narratives that associate place and home with economic wealth and power. Instead, ideas of identity, belonging, relationality, and self-determination are explored as lived realities of resistance. This article profiles Māori experiences across a range of urban and rural contexts that negotiate the tensions of colonisation, foster strong cultural identities, and cultivate meaningful enactments of home in diverse environments within Aotearoa New Zealand.
Kaumātua (Elders) Insights into Indigenous Māori Approaches to Understanding and Managing Pain: A Qualitative Māori-centred Study
(Elsevier, 2022-09-16) Terry, Gareth; Ripia, Donald; Lewis, G; Hohepa, K; Tuahine, K; Morunga, Eva; Bean, Debbie
Purpose: Chronic pain/mamae is a major public health problem worldwide, and disproportionately affects Indigenous populations impacted by colonisation. In Aotearoa New Zealand, Indigenous Māori experience a greater burden of chronic pain than non-Māori. However, pain services based on Western models are unlikely to adequately meet the needs of Indigenous peoples. Little is published about traditional Māori views of, or approaches to, managing mamae/pain, knowledge that is traditionally held by Kaumātua/Elders. Therefore, this study aimed to understand Kaumātua (Māori Elder) views on the effects of pain, traditional pain management practices and mātauranga Māori (Māori knowledge) relating to managing pain. Methods: Fourteen Kaumātua participated in individual interviews or a hui/focus group. Methods honoured tikanga (Māori protocol) and centralised whanaungatanga (relationships). Interviews and the hui/focus group were transcribed, and reflexive thematic analysis was conducted. Main findings: Three themes were developed: 1. The multidimensional aspects of pain. Pain stretched beyond the physical and encompassed emotional and mental trauma, wairua/spiritual pain, grief from the loss of loved ones, contamination of the environment or breaches of tikanga/protocol. Some mamae/pain was described as everlasting, passing between people or generations. 2. Whakawhanaungatanga/relationships: Healing through connection. Healing of pain was seen to occur through strengthening connections with people, the spiritual realm, the natural world and with papakāinga (one’s ancestral homeland). 3. Tino Rangatiratanga/self-determination: Strength to self-manage pain. Self-reliance to manage pain and self-determination to make health decisions were critical, and a stoical approach to pain was described. Stoicism was noted to avoid perceptions of weakness and burdening whānau/family, but may inhibit emotional expression, connection and healing. Principal conclusions: Mātauranga Māori/Māori knowledge emphasises that pain and its healing should be considered multidimensional, incorporating physical, mental and relational components, existing in the spiritual realm and incorporating links between people, places, the past and future. Individuals may approach pain with a stoical approach, which has both positive and negative features. Pain services may wish to incorporate this knowledge of the spiritual, social and psychological aspects of pain and pain management to provide more meaningful care for people with pain.
Ko te Tika, ko te Pono, ko te Aroha: Exploring Māori Values in the University
(Te Ara Poutama, Auckland University of Technology, 2021-04-22) Stewart, Georgina; Smith, Valance; Diamond, Piki; Paul, Nova; Hogg, Robert
This research is offered as a koha (contribution) to the ongoing debates within the university where all co-authors work as academic staff, Auckland University of Technology (AUT) in Auckland, Aotearoa New Zealand. We set out to critically investigate three key Māori words, tika, pono, aroha, and the results of their adoption as ‘university values’ by AUT. In the sections below, we synopsise and synthesise scholarly literature from a critical Māori perspective, informed by collective lived experience, including our experiences of being Māori academics, working at AUT. This research offers an internal critique of our employer university and is therefore an exercise in academic freedom and a form of activist research, as is consistent with the political nature of Kaupapa Māori approaches. While this article restricts itself to one university, the conundrum of using Māori knowledge in educational and other contemporary social institutions is topical across the nation. The key question we investigate is: Are these three words, tika, pono, aroha, being used by AUT in ways consistent with their Māori meanings?
Indigenising ‘Research’ and Reconnecting Knowledge to Place – Indigenous Compositions, Songs, and Chants as Research Methods
(SAGE Publications, 2025-04-22) Warbrick, Isaac; Johnson, Tom; Ka’ai-Mahuta, Rachael; Bennett-Huxtable, Meretini; Smith, Valance
The decolonisation and Indigenisation of research have been central to ongoing debates among Indigenous scholars, as they seek to reclaim knowledge systems disrupted by colonisation. In Aotearoa (New Zealand), Māori methodologies grounded in ancestral knowledge systems challenge Western paradigms and emphasise a connection between knowledge, place, and identity. Storytelling, in its many forms—including chants, songs, and other ‘artistic’ compositions—remains a culturally relevant, time-tested method of knowledge creation, preservation, and dissemination. This article explores the process of composing Māori waiata (songs and chants), as a research methodology and method for analysing, interpreting, and disseminating research findings. The research identifies three key contributions of Māori composition within a contemporary research setting. These learnings emerged from a qualitative study of the connections between Indigenous peoples and their natural environment. First, it recognizes composition as a traditional knowledge-building practice that reflects diverse tribal epistemologies while fostering deep engagement with participants’ narratives and settings. Second, it offers a way to connect people, knowledge, and environment, renewing bonds between Indigenous identity and ancestral landscapes. Third, it serves as a culturally resonant tool for Indigenous researchers and communities, empowering identity, preserving art forms, and ensuring that research findings are accessible and meaningful to those they are intended to serve. Ultimately, this article encourages Indigenous researchers to utilise their own respective methods of knowledge transmission and composition to re-imagine ‘research’ approaches that are meaningful and accessible for their own people.
Global to Local: Understanding Models of Community Language Revitalisation for Pacific Languages in Aotearoa New Zealand – A Literature Review
(Te Ipukarea Research Institute, 2021-09-21) Ka'ai, Tania; Tukimata, Nogiata; Smith-Henderson, Tania
He uri nō Te Whakatōhea: Exploring Cultural Heritage and Historical Injustice
(School of Art and Design, AUT, 2024-10-12) Williams, Toiroa
He uri nō Te Whakatōhea is a presentation that sheds light on a historical injustice that affected generations of Māori descendants from the Te Whakatōhea tribe, situated on the east coast of Aotearoa New Zealand. This presentation acknowledges the cultural significance of Mokomoko, a prominent Whakatōhea chief, through an account from a seventh-generation grandchild, serving as a celebration of cultural heritage. Through the mediums of photography, music, poetry, and traditional lament, the project honours the sacred connections between family, land, and the historical injustices endured by the community. This approach aims to amplify the voices and narratives that shape the collective identity of the people. By exploring the researcher’s whakapapa, which refers to the genealogical lineage that connects to the ancestors, the study provides insights that guide the path toward a future imbued with purpose and resilience. The wisdom and endurance of those who came before serve as a guiding light, illuminating the journey ahead and reminding us of the importance of acknowledging their struggles. He uri nō Te Whakatōhea serves as a platform for redefining indigenous representation and engaging with documentary installations. Representing both the contemporary and ancient facets of identity, it symbolises a projection into the present and the future, shaping discourse surrounding justice advocacy and reconciliation. This project is considered within the context of the recent settlement (2024) between Te Whakatōhea and the New Zealand Government, further underscoring its significance in contributing to healing and societal progress.
Theory-of-Change Visuals: Using Diagrams, Metaphors, and Symbols to Communicate Complex Ideas and Get Buy-In
(University of Toronto Press Inc. (UTPress), 2025-01-08) Lambert, Simon; Heimlick, Micheal; Marzano, Mariella; Mark-Shadbolt, Melanie; Smith, Valance
Everyone can imagine a situation in which they have put in countless hours of work on a new measurement and evaluation framework and, when it is time to get feedback or present their ideas, they have been met with 1,000-yard stares. Conventional approaches can sometimes struggle to engage stakeholders and convey complex concepts. To address this, authors of this article propose a unique, visually based approach that integrates metaphors and symbols into measurement and evaluation frameworks with goals of getting buy-in, portraying complexity, and making evaluation fun for everyone. Termed theory-of-change visualizations, this methodology emphasizes effective communication and facilitation—two key skills authors argue every evaluator should have. The authors advocate for the use of metaphors and symbols that resonate with stakeholders’ experiences and contexts to anchor frameworks in relatable imagery (such as nature-based symbols or culturally significant metaphors). Illustrated through diverse case studies and practical examples, the approach’s usefulness is demonstrated across various contexts, including in both small and large programs with varied outcomes and dynamics. Insights into selecting appropriate metaphors are provided, considering factors such as program characteristics, local context, and audience preferences. Additionally, potential limitations and challenges, including the requisite time, resources, and stakeholder buy-in, are acknowledged and addressed. Integrating visuals portraying metaphors or symbols into frameworks offers a promising avenue for enhancing engagement, understanding, and buy-in for evaluation. By embracing creativity and inclusivity in evaluation practices, this approach can help navigate the complexities of program evaluation for those not in the field while, at the same time, fostering meaningful dialogue and decision-making.
Reviving Ancestral Māori Traditions: Urupā Tautaiao and Modern Adaptations
(Tuwhera, 2024-10-12) McNeill, Hinematau; Mortensen Steagall, Marcos (Translator)
Supported by the Marsden Fund Council, with Government funding managed by the Royal Society Te Apārangi, this research on urupā tautaiao (natural burials) is built on a decolonising agenda. It provides a significant opportunity for Māori to re-evaluate, reconnect with, and adapt ancient customs for modern contexts. The primary focus of this design practice is the restoration of graves in the urupā (burial ground) of Ngāti Moko, a hapū (subtribe) of the Tapuika tribe, located on ancestral land in New Zealand's central North Island. To prepare for the gravesite's development, a series of hui a hapū (tribal meetings) were held, fostering community engagement and participation in the research. The project drew on the expertise of oral arts experts, filmmakers, photographers, a master carver, and a master weaver. Positioned among traditional gravestones and using only natural materials, the gravesite is designed to reflect the natural beauty of the environment, enhanced with distinctive Māori cultural motifs. The gravesite incorporates low-maintenance native plants and three pou (traditional carvings) that represent pūrākau (Māori sacred narratives) of life and death, creating a space that honours both cultural heritage and natural beauty. This research contributes to discourses on Indigenous-led sustainable practices, cultural heritage preservation, and the role of design in the reconciliation of traditional knowledge with contemporary environmental needs.
Indigenising Heritage: Tāmaki Makaurau/Auckland’s Architectural Heritage – Challenging a Monocultural Construct
( Te Ara Poutama, Auckland University of Technology, 2025-03-05) Moon, Paul
The purpose of this work is to explore how indigenous heritage has been both under-represented and misrepresented in colonial and post-colonial architecture in Tāmaki Makaurau/Auckland, the largest city in Aotearoa/New Zealand. This work combines case-studies with a review of conceptual material relating to multi-cultural perceptions of heritage, and their manifestations in a modern cityscape. Included in this approach is a consideration of indigenous perspectives on the built environment. What emerges from surveying this confluence of culture and heritage is that the popular portrayal of the city’s built past is confined to the colonial era and onwards, and that this has had the effect of associating Tāmaki Makaurau/Auckland’s architectural heritage with its European history – so much so that even depictions of Tāmaki Makaurau/Auckland’s Māori built heritage occur primarily in the context of European architecture.
Māori (Flexible) Learning Spaces, Old and New
(Springer Science and Business Media LLC, 2024-07-09) Stewart, Georgina Tuari; Benade, Leon; Smith, Valance; Wells, Alastair; Yates, Amanda
Māori aspirations in education have not been served by past national policies. It is hard to extinguish the influence of monoculturalism, whereby schools were used to colonise Māori by enforcing linguistic and cultural assimilation. The history of debate on Innovative Learning Environments (ILE) and Flexible Learning Spaces (FLS) demonstrates the ongoing dominance of this Eurocentric, monocultural approach. Official New Zealand education policy and practice follows international trends in school design, moving away from traditional single-cell classrooms towards more open and inter-connected spaces, despite no real evidence concerning the relative effects on learning of each classroom type. Meanwhile, school marae have been around for several decades, but largely ignored in national ILE and FLS policy and research literature. Our experiences lead us to suggest that Māori identity must be ‘built in’ not ‘added on’ to monocultural ILE frameworks, and for this reason, spatiality is crucial in Māori teaching and learning spaces. This article explores the notion of ‘Māori learning spaces.’
Māori Concepts in Animal Ethics: Implications for the Three Rs
(Informa UK Limited, 2024-08-22) Stewart, GT; Birdsall, S
Our aim is to explore how Māori concepts can refresh thinking about animal ethics. As sources of data for this exploration, we draw on interviews with Māori expert informants, as well as information gathered from relevant literature. First, we overview the two main theoretical traditions of animal ethics, unifying and relational, followed by an account of the development and current status of the Three Rs (Replace, Reduce, and Refine) for animal ethics in practice. We then introduce central Māori ethical concepts and how they interconnect within the traditional Māori cosmos. Two more “Rs” fall out of the Māori concepts: Relate and Respect. Māori views of animals center on whakapapa, a unique Indigenous Māori concept, roughly equated to genealogy, which encapsulates in Māori terms how animals are related, both to humans and to primordial forces, thus commanding respect from humans–as kin, and as ethically significant beings in their own right. This Māori argument illuminates the logic of respect that underpins the Three Rs principles for reducing harm to animals in research, testing, and teaching.
Constructions of Luxury in Digital Visual Culture: Brands, Social Identities, and the Plurality of Uniqueness
(Queensland University of Technology, 2024-11-25) Piatti-Farnell, Lorna
Introduction Luxury is a contextual notion that evades a single definition and is generally connected to the socio-historical and socio-cultural discourses in which it develops (Ko et al.). As such, what is considered as luxury can be a very subjective experience, and emerges as a “consumer- and culture-dependent construct” (Turunen, 105). The twentieth century witnessed an incredible revolution, as far as the idea of luxury was concerned. While luxury had historically been the domain of the wealthy, consumer capitalist imperatives created stratified and democratised notions of luxury, with different types of corresponding products created to meet the needs of different consumers; this made luxury ‘accessible’ for all (Chevalier and Mazzalovo). In the twenty-first century, luxury has also been undergoing a process of digital re-definition, in terms not only of how to own it, but also of what it means to own it for identity and display (Tungate). In our contemporary landscape, luxury has evolved into a multi-faceted concept, which moulds and adapts to circumstance and experience: it is built upon intersecting notions of innovation and tradition, accessibility and excess, individuality and collectivity, authenticity and artificiality. As the perception of luxury, especially in a media context, relies on a multisensory experience, the contemporary marketing of luxury goods often employs design elements that “boost perceived luxuriousness” (Turunen, 105). In order to achieve this, simplicity and pleasurable aesthetics are commonly merged with extravagance and over-the-top iconography. As Calefato suggests, “luxury is an aesthetic, economic and cultural model” that seeks to “explain and justify degrees of possession, forms of consumption, and features of taste” (12). Contemporary notions of luxury, whether connected to cars, clothes, accessories, food, or other goods—including holiday experiences—pursue spheres of exceptionality, opulence, and uniqueness, as well as more immaterial socio-cultural ideas of well-being and ‘satisfaction’. The construction of a luxury brand relies first and foremost on the “perception that consumers hold of brands” in general (Romaniuk and Huang, 547). Storytelling is a very important part of constructing luxury brands (Atkinson and Kang). A ‘brand story’ is often an artificial construction of suggested experiences and multiple multisensorial codes—visual and beyond—that are assimilated by consumers as being the foundations of luxury. In the twenty-first century, luxury has become intrinsically more connected to notions of display that are inseparable from online platforms and social media in particular. Therefore, there exists a need to reinvestigate the idea of luxury and its dissemination in today’s digital world. Taking this notion as a point of departure, this article provides a preliminary exploration of the construction of luxury in visual culture—with a focus on social media platforms such as Instagram—as connected to culturally informed projections of desirability and aspirational value. This inevitably raises questions over the artificial nature of curated online personas via practices of visual and digital storytelling, especially as projected ideas of luxuriousness become the focus of attention.
Assimilation and Difference: A Māori Story
(Routledge, 2023-07-19) Stewart, Georgina Tuari
My unusual background as one of very few Māori-speaking teachers of senior school science drew me to both philosophy of education and autoethnographic methodologies. My research builds on my history of involvement since 1993 with teaching, developing, and researching the Māori science curriculum, when writing about my own teaching of science through the medium of te reo (the Māori language) was the only source of “empirical” information available. I became interested in other Māori-Pākehā gaps in understanding, and more general scenarios. In this chapter, I am interested in the workings of “assimilation” not only as a policy concept but also how it affects the way of life of Māori people today. To write this chapter, I blend narrative and analytical genres, using the tools of story and philosophical analysis, within a larger concept of writing as a Māori method of inquiry, to explore how assimilation works in relation to Māori thinking and identity.
Ka Mate, Ka Ora: On Truth, Lies, and Knowing the Difference
(Pluto Press, 2023) Stewart, Georgina Tuari
In Aotearoa New Zealand, education has long been seen as a force for good in people’s lives, including in communities whose educational achievement statistics consistently fall below national norms, as is the case for Māori school students. Regardless of other changes, public belief in the benefit of ‘a good education’ is stronger than ever. This ‘totally beneficial’ image of education conceals its real nature and what drives it. The ideologies driving education, hidden beneath its shiny surface, are of particular interest to a Māori scholar studying how education operates as a form of structural violence against Māori people. To analyse how power operates unseen in Māori education entails attention to the larger power relations that link education to violence and the subjugation of personal autonomy, ultimately to war, in our contemporary ‘democratic’ globalised nation-states. Hence the Māori part of the chapter title, taken from the words of the famous hakai (war dance), means ‘life or death’. There is a lie that weakens current education theory and reinforces the larger lie concealed deep in the heart of economic theory - both inherently Western knowledge bases. This chapter is interested in how these lies work as agnoses, or forms of managed social ignorance, to deliver human beings via education to the global war/profit machine in the 21st century. Māori scholars, and those of other non-dominant identities, have more reason and therefore may be more likely to study these linkages than Pākehā/White researchers; better positioned, perhaps, to identify with the interests of the planet against the deathly endgames of uber-wealthy global owners.
What’s the Future for Science in the New Zealand Curriculum?
(Springer Link, 2024-10-02) Stewart, GT; Eames, C; Hipkins, R; Cheng, MMW; Birdsall, S; Buntting, C; Carpendale, J; Edwards, R; Hunt, D; Swanson, C
This commentary article considers the current contentious debates over the national school science curriculum in Aoteaora New Zealand. The co-authors of this commentary are members of a group of science teacher educators and science education researchers who met recently to discuss concerns over aspects of these debates in the context of a wider political contest over the control and direction of education policy.
'Disharmonious Speech' and Christianity
(New Zealand Christian Network, 2024-10-31) Moon, Paul
Cultivating Cultural Heritage and Fostering Belonging in Communities Through Digital and Non-Digital Technologies in Generative STEAM Education
(Addleton Academic Publishers, 2024-09-01) Videla, Ronnie; Aguayo, Claudio; Aguilera, José; Aros, Maybritt; Ibacache, Camilo; Valdivia, Paulina; Cerpa, Carola
The predominance of Western thought, traditionally dualistic and reductionist, has simplified and devalued the complexity and richness of the historical-cultural heritage, including the tangible and intangible heritage of lagging communities and Indigenous peoples across the globe. With the increasing globalisation and migration of people from one place to another, the preservation of cultural identity has become a significant concern for communities worldwide; thus, we ask ourselves: How can the past (material and intangible historical-cultural heritage of lagging communities and Indigenous peoples) be kept alive in the present? Here, we propose that digital technology has the potential to play a vital role in helping communities maintain a sense of cultural belonging. Digital technology offers numerous possibilities for communities to preserve, document, revitalise, (re-)connect and share their cultural heritage, allowing them to maintain a sense of belonging with their roots and history. One of the most significant benefits of digital technology is the ability to document and preserve cultural artefacts, traditions and practices. Moreover, digital technology can enable communities to engage further with their cultural heritage while sharing this with a broader audience and/or other communities in similar situations. With the rise of immersive technologies like virtual reality and augmented reality, and technology such as 3D manufacturing, electronics and biomaterials, cultural experiences can be brought to people worldwide, allowing individuals to learn and appreciate different cultures without physically being present. By focusing on a case study from the commune of La Higuera, IV Region of Chile, we will explore the potential of digital and non-digital technology to keep the past alive in the present and for the future while providing key design principles for others to follow and be inspired by.
Mātauranga Māori and Secondary Science Teaching: 2022
(Faculty of Education, University of Canterbury, 2022-12-17) Stewart, Georgina
This reflection piece is written for secondary science teachers in Aotearoa New Zealand who are, for the first time, being obliged to consider the inclusion of Māori words and concepts in the NCEA achievement standards they use to assess their students. My aim is to unpack the issues implicit in the current trends to incorporate Māori knowledge in the secondary science curriculum, and help science teachers see the new standards in a more balanced and optimistic way.

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