Kauriland Summit 2021
Theme 5: Control, Protect, Cure
Summit Video
NRT Kaurilands Summit 2021 – Theme 5 Control Protect Cure from NZ’s BioHeritage Sci Challenge on Vimeo.
Q&A / Discussion
How do you ensure the integration, or combining of knowledge, worldviews and values? What approaches are used as researchers to bring these two knowledge systems together? Also how valuable and powerful is this approach?
It has been very powerful for (Marion) as a scientist to have multiple lenses from others (e.g. Māori and social science) to look at the problem in different ways and come up with multiple solutions that eventually coalesce into one solution, effectively addressing the issues iteratively as we progress. We also have outreach to other communities to bring them into the conversation.
It is a challenge with different knowledge bases, science facts vs mātauranga and Māori tanga faith-based approach, tangible and intangible. Some things don’t come together in the waka hourua (two hulls) approach i.e. Western science vs mātauranga Māori, but there is a lot that can. This helps to manage what outcomes come through, how it is respected, how much can be adopted and also develops a common language that both parties can understand on the journey.
How do you plan to validate the tools?
Initially the validation tools will be validated in-house before reaching out for further external validation. We have approached various iwi and they have shown an interest in the tools, as well as DOC, Scion, Plant and Food Research. We are open to how this is done as we believe these tools could have different applications in different environments.
Laboratory validation is part of the process also. Mana whenua are being approached upfront via Te Whakahononga for permission to collect taonga (e.g. leaf, seed, soil) to enable validation of these tools. When it is time to test these tools in the field the relationships are already established, there is a framework for measurement/monitoring which makes the process quicker and easier.
Is there any intention to scale up Monica’s exciting bioactive work (Research Area 3) and put some of the promising bioactives through a production line and try it on a larger scale? Eg., spraying on the forest floor.
As this research progresses the ultimate goal is to scale up a tool or tools that will help support our rākau. If there are promising lab results they need to be validated in the field. We have established relationships with mana whenua in 16 Biodiversity Management Areas that will enable geographic validation as well.
Based on what David shared, are there any publications around the cultural frameworks and cultural monitoring?
There are many hapū and iwi cultural monitoring frameworks in use throughout Aotearoa across the whole environment ki uta ki tai from the mountains to the sea. However, the majority are freshwater focused. There are two Literature reviews that we have referred to that identifies a range of frameworks:
1) undertaken as a part of the Kauri Cultural Health Indicators – Monitoring Framework Report, see Appendix 3
2) undertaken as a Freshwater focused literature review in Kaupapa Māori Freshwater Assessments
As a part of our Theme Research Area 3B the key outputs are:
- A framework of cultural indicators including elements for MR and KDB
- Mana whenua tested and evaluated App
- Draft mana whenua narrative ready for publication
We are undertaking a desktop literature review which will capture any other frameworks since 2019, and will produce a short summary to inform the development of a cultural monitoring framework that will be used to monitor research projects across the Ngā Rākau Taketake programme.
One of the issues I’m observing while out re-engaging with flagship sites amongst the communities where I am privileged to engage, listen and learn is that there are multi wakas in a range of spaces, often with the mātauranga hull missing or under-represented. There’s a growing demand/hunger for a double hull model but with the expectation that the te ao Māori/mātauranga Māori hull is ready with resources and ways of articulating new ways of thinking and acting for audiences who already have a powerful voice aligned with a Western narrative. How do we manage expectations and create a space that enables the building of hulls as we paddle?
Please refer to the answer given in the first question above. Furthermore, Te Whakahononga mana whenua engagement plan provides the values, principles and guidelines and is appropriately funded and resourced to have a fair and equitable waka hourua model. Please also refer to the Q&A for Te Whakahononga.