In Indigenous culture, stories are a common repository of knowledge and facilitate the process of knowing. Māori academics (Indigenous to Aotearoa New Zealand) have developed approaches based on key principles of Māori research, oral traditions and narrative inquiry to express experiences as Māori. To extend this, a Māori approach called Kaupapa Kōrero was developed to gather, present and understand Māori experiences. The application of whakapapa (genealogy) as a relational analytical framework provided a way of identifying personal kōrero (stories) and integrating them within layers of interrelated kōrero about their whānau (family), te ao Māori (Māori culture) and society that influences contemporary experiences of being Māori. Whakapapa also enabled a cross-examination of kōrero and identification of common intersecting factors such as Māori ethnicity, age, parenting status and socioeconomic position. This Māori narrative approach revealed a more complex and nuanced understanding of the interrelatedness and influence of societal expectations, indigeneity, Māori culture and whānau.

Despite the poor outcomes of early childbearing increasingly found to be equivocal, there remains a persistent pathologising of teen parenting, which structures government response. By applying a Foucauldian analysis to the recently introduced Young Parent Payment, this article examines the political rationalities that shape government responses and welfare assistance for young parents in Aotearoa/New Zealand. A biopolitical concern for the good economic citizen and right parent is found to inform the social investment approach, and exclude those who do not conform. Discourses about being Māori, young, a parent and needing financial assistance frame young Māori parents as at risk of longterm welfare-dependency and a threat to their own children. Welfare assistance is demonstrated to be a disciplinary practice to punish young

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This paper takes a fresh look at M aori women and leadership through individual and collective storytelling. Stories or p ur akau about M aori women leaders involved in environmental sustainability, employment rights, and sport are used to reveal the often silenced realities of M aori women's leadership and challenge dominant leadership discourse. Findings suggest mana wahine/the power and authority of women is a critical element of M aori women's leadership as well as values and concepts that feature in traditional p ur akau and cultural roles for women. The holistic nature of M aori leadership was captured by considering three interrelated and fluid spheres -leadership as influence, leadership in context and the performance of leadership. These stories are a preface and we invite others to join the dynamic process of storytelling so that the plurality of Indigenous women's leadership perspectives, experiences and performances are recognised and celebrated.Karanga mai r a, te piringa ki te h apai ake i te mana wahine e! Heed our call to join together and acknowledge the power and authority of M aori women! KarangaWe begin this paper with a karanga, a customary ''call of welcome'' or summons. A karanga is delivered by a woman of status and is the first voice heard in a p owhiri, a M aori 1 cultural Leadership 0(0) 1-22! The Author(s) 2015 Reprints and permissions: sagepub.co.uk/journalsPermissions.nav

Maori people have a unique body of knowledge that, while based on ancestral traditions, has adapted to meet contemporary challenges. While Maori knowledge is widely applied in Maori communities it is now increasingly being used in mainstream domains. This paper will focus on a project known as Best Outcomes For Māori: Te Hoe Nuku Roa Maori Profiles, a longitudinal Maori household project with a focus on Maori development in cultural, social and economic terms. This project is based on a cultural framework that has been formulated from 'traditional' principles. It provides a model for the interaction between Maori knowledge and mainstream social science practices and demonstrates how Maori knowledge and the Western scientific tradition can be used together to resolve critical failings in previous research and advance the aspirations of Maori people. It is just one example of how traditional principles are demonstrating their continuing value in contemporary Maori development. "The challenge today is to survive as Māori, to retain a Maori identity, while still being able to participate fully in society and in the communities of the world." (Durie 1997)