This paper seeks a conceptual clarification of "Maori tourism" from a values-based perspective. While useful as a tool for measuring Maori involvement in tourism, the majority of existing definitions have failed to incorporate unique Maori cultural values and have not been derived from an approach that is culturally acceptable to Maori. Yet, a values-based definition is important for the protection and development of cultural values, as well as for the support and promotion of sustainable Maori self-determined tourism development. To this end, the notion of "Maori-centred tourism" is introduced. "Maori-centred tourism" is founded on a list of specific cultural values identified through empirical investigation using a Kaupapa Maori research approach and evidence from Kaupapa Maori development models. Maori-centred tourism values identified from the research findings were: Wairuatanga (state of being spiritual), Whanaungatanga (relationship or kinship), Nga matatini Maori (Maori diversity), Kaitiakitanga (guardianship), Manaakitanga (warm hospitality), Tino rangatiratanga (self-determination), Kotahitanga (unity or solidarity), Tuhuno (principle of alignment), Purotu (principle of transparency) and Puawaitanga (principle of best outcomes). While this list of values should not be seen as exhaustive and they will be subject to further review and evaluation by Maori, effectively this creates a basis for a Maori-centred tourism business ethic based on values important to Maori.

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In New Zealand, the Crown and Local Authorities are required to engage with iwi in resource management matters, yet iwi engagement is a widely recognised weakness in many resource management professionals' skillsets. Coloniality permeates many interactions with iwi, and reflects a profession where practitioners' skillsets have not kept pace with developments in resource management legislation that better recognise the rights and interests of mana whenua. This article explores the real‐life impacts of this skill paucity on Ngāi Tahu environmental kaitiaki, and, through a Braided River methodological approach comprised of Kaupapa Māori research and Narrative Inquiry, offers recommendations for best practice mana whenua engagement. The article concludes by discussing the coloniality of planning, and how this impacts practitioners' ability to implement these best practice recommendations.

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