A culturally derived framework of values-driven transformation in Māori economies of well-being (Ngā hono ōhanga oranga)

Abstract

This article is based on current research investigating Māori economies of well-being. A primary question is “what constitutes transformative and prosperous Māori economies of well-being?” The impetus for the inquiry is a surge in interest in strategies that reconcile multidimensional demands in Māori development. The study is situated within an international renaissance of research and policy development in economies of well-being. The article contributes to a comprehensive, multilevel and interdisciplinary review of Māori economies and well-being literature. In addition, it offers a distinctive culturally derived framework: Ngā hono ōhanga oranga (Māori relational economies of well-being). This framework extends understanding of economies of well-being to include relational dimensions derived from Māori ontologies, mātauranga and kaupapa Māori (Māori approach). This framework offers valuable insights that can be used to advance policy development and implementation of economies of well-being. Future directions outline how this framework informs current and future research investigating Māori leadership and decision making.

Infusing tribal reciprocity into service research: towards an integrated and dynamic view of repayment, retaliation and restorative justice for regenerative service ecosystem wellbeing

“…Within such tribal social structures (Wolfgramm et al 2020) a set of values existed which allowed the communities to function. Te Aho (2007) identifies a common set of core values (ngā tikanga) for appropriate conduct within Māori society.…”

“…However, the unique reciprocity practices employed within and between groups in traditional societies aid with understanding and managing exchange in service ecosystems. This is assisted by the fact that both, traditional social systems and contemporary service ecosystems signal similar levels within and across which actors engage (Chandler and Vargo 2011;Wolfgramm et al 2020). Moreover, recent developments of service markets abandon traditional market mechanisms and establish new modes of exchange, converging towards exchange mechanisms resembling those at play in tribal communities.…”

“…It entailed that in Māori culture an offence could not be viewed in isolation and was a sign of unwellness (PACT 2020). An individual's wellbeing was and still is linked to the wellbeing of the collective (Wolfgramm et al 2020) and an offence and disequilibrium in an individual's wellbeing impacted the entire community and required collective intervention (Quince 2007).…”

“…The traditional Māori notion of wellbeing also transmutes into newer conceptions which propose Māori relational economies of wellbeing (Wolfgramm et al 2020) by drawing on traditional values and worldviews including the intra-and intergenerational connectedness of humankind and its embeddedness in the physical and nonphysical environment (Mead 2016;Wolfgramm et al 2020). A tribe's, sub-tribe's or extended family's-as well as a contemporary community's-existence and wellbeing relies on dynamic reciprocity.…”

Indigenous Meanings of Provenance in the Context of Alternative Food Movements and Supply-Chain Traceability: A Review

“…The emphasis remains on not merely growing food but disseminating the ancient tikanga of science, knowledge, and wisdom that enables more to reconnect with cultural roots to allow them to duplicate and extend the process. The foundations for wellbeing come through kaitiakitanga (stewardship of all our resources), manaakitanga (care for others),ōhanga (mutual prosperity) and whanaungatanga (connections between us), which subsequently support the development of four capital stocks: financial and physical capital, human capital, social capital and natural capital (Wolfgramm et al 2020). Thanks to the collectivist values inherent in indigenous cultures, indigenous businesses are typically family or tribal businesses, where a kinship network between immediate family and local Indigenous community is involved in running the business (Tretiakov et al 2020).…”