Purpose -The purpose of this paper is to explore the utility of a pragmatist epistemology as a viable methodological avenue for addressing the challenges associated with the normative models of science that dominate organisational management. At the same time, theorisation of a paradigm grounded in a pragmatic epistemology is presented. Design/methodology/approach -The paper seeks to explore the different assumptions guiding a pragmatist epistemology, based on the development of an alternative philosophic framework, such as an indigenous paradigm that draws its logic from a Māori worldview. In doing so, it counters the ideological tension created by the disjunction of applying an epistemological perspective that aligns with what we conceptualise as a mainstream Western view of knowledge creation and maintaining the integrity of taking an indigenous worldview. Findings -In the paper, we argue that kaupapa Māori research, as an indigenous paradigm draws from a pragmatist epistemology, providing a platform for a culturally attuned response to mainstream organisational research. Originality/value -The paper is of use to qualitative researchers, in and beyond indigenous contexts, as it grounded in a methodological approach that draws from a pragmatic epistemology offering insightful, more richly contextualised research avenues in organisation and management.

aesthetic leadership, Confucian ethics, pragmatism, instrumentalism, China,

Te Ao Māori, or the Māori world, locates Māori philosophy, ethics and knowledge (wisdom) in a central role, and is therefore foundational to Māori thinking and practice. In this article, we present an example of pragmatic leadership, using the epistemological and ontological space of kaupapa Māori, a perspective that represents practice guided by the wisdom of Te Ao Māori. To do so, we draw from narrative shared by 22 Māori practitioners involved in leadership roles in a wide range of organisations to illustrate key features of Māori leadership practice. We argue that this approach offers a unique contribution and deeper understanding to the contemporary and instrumental representation of pragmatic leadership. Such a perspective allows researchers to explore leadership practices, particularly those that may be heavily influenced by culturally specific behaviours. In regards to practitioners, it provides foundation for innovative leadership practices grounded on giving weight to more deeply contextualised processes and relations. The consequences are widespread not only for researchers and practitioners of leadership, but also for a perception of indigenous leadership that is true to the indigenous logics in which they are grounded and reflective of good practice.

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