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Rituals and feasting ceremonies at Polynesian marae depict culturally complex relationships between humans and animals that cannot be explained by subsistence alone. In Central‐East Polynesia, this topic still requires the elaboration of a "ritual zooarchaeology" framework. Using sea turtle assemblages from three sacred sites on Fakahina atoll (Tuamotu), this study offers a preliminary approach to faunal deposits from ritual contexts. Following systematic excavations of marae on Fakahina, analysis aimed to determine whether faunal deposits could be linked with intentional feasting and offering behaviours. To detect how ritual actions were organised through space, skeletal and taphonomic variables were examined for both overall sites and "sub‐assemblages" within sites based on the spatial associations of fauna with site features. At certain site features, derived quantitative units such as %MAU and recovery rate could identify potential offering behaviours through the intentional sorting of culturally significant body parts. The taphonomic signatures of site features could also identify open or closed deposition environments, assisting with the identification of disturbed features as either exposed platforms or enclosed cists. In addition to highlighting previously undocumented complexity in the use of site features, an overall comparison of turtle remains from the three sites shows the potential of these methods to explore variation in ritual practices. [ABSTRACT FROM AUTHOR]

In 1976, Yosihiko H. Sinoto conducted extensive archaeological survey and excavations on Reao Atoll, Tuamotu Archipelago as part of a Japanese, multi‐disciplinary expedition led by Prof. Sachiko Hatanaka. Primarily excavating three marae and four habitation sites totalling ∼180 m2, more than 25000 vertebrate remains were recovered. We report the jidentification and analysis of the fauna and contrast the inventories from secular and sacred contexts inferring the ritual use of pig, dog, turtle and tuna (Scombridae), as well as identifying relatively larger parrotfish (Scaridae), groupers (Serranidae), snappers (Lutjanidae), the Humphead wrasse (Cheilinus undulatus) and sharks/rays (Elasmobranchii) on marae. With a suite of 11 new AMS age determinations, we report the first directly dated precontact records for pig and dog and anchor the marae chronology possibly beginning in the thirteenth century. The 800 calBP dates imply that at least one of the Tuamotu atolls may have emerged nearly two centuries prior to the hypothesised 'cross‐over' date of 600 BP. Consequently, the earliest chronology of atoll emergence along the 1000 km length of the Tuamotus might vary, thus providing landscapes for human colonisation at slightly different times which has implications for the speed and tempo of colonisation. [ABSTRACT FROM AUTHOR]

Indigenous research methods centralises the importance of Indigenous ways of researching, validating and interpreting knowledge. In Māori kin-community (kāinga) contexts this methodology is called whakapapa. It is an ethical approach to research. Through three kāinga case studies, our article explores whakapapa methodology as an expression of Kaupapa Māori research. We explore the importance of co-productive relationships or whanaungatanga; co-design and co-development, or kotahitanga; ethics procedures or tikanga; accountability to community or utu; and kin narratives or kōrero as a genealogically-ordered methodology of engaging kāinga and hearing their stories or views, compared to formal interviews. In relation to the research teams and kāinga, we also discuss two intersecting values, which we call the mana/manaakitanga dynamic. It is a widely accepted dualism in Māori society. Mana concerns ancestrally-framed authority based on descent, providing specialist views and perspectives, while manaakitanga concerns service through kinship, not least respect and consideration of others' interests. Given their centrality to shaping genealogically-prescribed behaviours, we show how they apply in research contexts amongst researchers, who are not just 'included', but who also become engaged participants in overall kāinga-led and kāinga-owned outcomes. We conclude by discussing how whakapapa methodology can help shape institutional ethics and help address grand challenges. [ABSTRACT FROM AUTHOR]

The supply of, and demand for, housing in Aotearoa, New Zealand, is in a state of crisis. With all other areas of social deprivation, Māori are impacted disproportionately in the housing space, and have been locked out of the housing market. In order to address this crisis, a range of government, community and iwi initiatives have been established in Tāmaki Makaurau (Auckland) to provide various housing interventions, from emergency housing, accommodation supplements and subsidies to transitional housing, home ownership programmes and papakāinga (Māori settlement, village) development opportunities. Marae Ora, Kāinga Ora (MOKO) is a Kaupapa Māori (Māori approach) research project created to explore the role of marae (cultural centre) and kāinga (village, settlement) in supporting the wellbeing of whānau (family group), hapū (extended kinship grouping), iwi (extended kinship–tribal grouping) and communities, which includes the potential provision of housing. Five marae in the South Auckland landscape are partners in this research and bring to life the prospect of their contribution to housing solutions for their local Māori communities. This article presents some valuable insights into the aspirations of each whānau involved with the five marae with regard to their perspectives and developments with marae-led housing provision. [ABSTRACT FROM AUTHOR]

Colonial processes have severely disrupted Māori social organisation and attachment to place through land alienation and different experiences of urban migration. As a result, many whānau (extended family) have lost connection to their whenua (land) and ancestral marae (communal and sacred meeting ground) causing intergenerational loss of knowledge and values that secure cultural identity and belonging. Finding accessible pathways to restore fragmented knowledge and reconnect whānau to te ao Māori (Māori world) is an essential part of securing cultural identity to facilitate well-being. This qualitative study explores the social, cultural, and health benefits experienced by whānau involved in a whānau-led initiative at their ancestral marae. This research asserts that securing connections to culture and whenua enhances individual and collective identities improving overall whānau health and well-being. Sharing such narratives provides a platform for whānau experiences to be heard illuminating a pathway to potentially inspire other whānau. [ABSTRACT FROM AUTHOR]

Marae Ora, Kainga Ora (MOKO) is a three-year research study established as a marae-led intervention project to strengthen the provision of housing with five urban marae in South Auckland, Aotearoa New Zealand. In brief, marae are primarily places for cultural gatherings and are the centres of activity for Māori communities. Though just one of the marae involved is part of a pre-European tribal settlement, the four other marae were established to meet the cultural needs of Māori who had relocated many decades ago from their tribal areas outside of the Auckland region. The project works with Marae Research Coordinators (MRC) nominated by each marae to build research and development capacity and capability through the sharing of skills, information, and resources. Each MRC is affiliated with their respective marae, either through whakapapa (genealogical links) or through their contributions of service and leadership. The role of the MRC is critical in capturing the lived realities, experiences, and aspirations of their marae community. This was evident in the first year of the project (2020) when three of the five marae actively responded to the needs of their communities during COVID-19 lockdowns in Auckland. While the project has a housing focus, the marae involved demonstrate, in their own distinctive ways, how health and wellbeing is intrinsic to their core function.

This article explores a synergy of inquiry-based learning and a cultural pedagogy within a Māori environment, the marae (communal meeting place) while using Academic Co-Creative Inquiry (ACCI), an innovative approach to teaching and learning which enables teachers and students to cocreate the content and the process of the course through personalized inquiries. Three areas form the focus of this article: an exploration of cultural pedagogy within a marae space, an ACCI process, and the culturally responsive Māori pedagogy of ako (teaching and learning). These three areas created a context for transformative learning. Authors reflect on how three academic women, two Māori and one Pākehā (person of European descent) each explored how the physical space of Ngākau Māhaki (name of the carved meeting house, meaning respectful heart) at Te Noho Kotahitanga Marae (name of the marae complex) contributed to transformative teaching and learning processes. [ABSTRACT FROM AUTHOR]

Auckland‐based architectural design writer Justine Harvey documents a new phenomenon in New Zealand's architectural community: an imperative that focuses on reflecting the Māori sensibility. This embodies respect for the land and a generous approach to interaction – giving and not taking, architecturally and socially. [ABSTRACT FROM AUTHOR]