B: Discuss how the research topic addresses the context of different audiences and their perspectives

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Part Two:
Māori society as an audience is largely based around collective responsibility. Individualism and individual responsibility was uncommon. This may give weight to an idea of a shared resource bank or site, that many local staff could and would contribute too. A large number of co-governance and co-management models and arrangements have emerged to describe the role of iwi/hapū in resource management. So why do we not have these models when constructing our frameworks for planning and thinking? Co-planning between Māori  and non Māori  and planning together under co-governance to achieve a very robust way of incorporating more than one world view. A shared process where iwi/hapū/tangata whenua interests and values, and the use and understanding of mātauranga Māori are incorporated into localised planning, including the development of policies, goals and objectives in learning activities and ways of creatively thinking.
Maori learners are descendants of Maui.  Auahatanga relates to creativity and is used to try to represent endeavouring type behaviours. Those creative souls who seek their own way of doing things. Being enterprising  or a speculator, associated with Māoridom, was first depicted by the legends of Maui – a demigod and a great explorer who embraced an entrepreneurial spirit and embarked on adventures in a new land. The adoption of auahatanga involves: problem solving; learning, using and teaching new skills/knowledge; tackling challenges; and adapting. This is why the https://kiatakatu.ac.nz/ site for the digital technologies curriculum has been arranged around the underpinning philosophy of the fires of Mahuika Creativity and ingenuity are at the heart of Te Ao Māori. The use of Auahatanga has continued to characterise Māori, especially with the arrival of Europeans, where Māori formed creative enterprises in order for their Iwi to do well. 
In school charters, that every school Board must administer, prepare and maintain, it must contain a section that includes the aim of ensuring that all reasonable steps are taken to provide instruction in tikanga Maori (Maori culture) and te reo Maori (the Maori language) for full-time students whose parents ask for it. How are we doing this? Where are the school statements that can help a teacher to plan for this aspect of the school charter? Granted this is a newly included statement in the Education Act but we must make inroads to getting this done.

In my practice I have 47% Māori students attending my lessons, they are my main audience.   How do I best switch them onto learning when one of their base needs is to be connected to things?  How am I helping them to make those connections?  Where are the supportive documents that show how we can link mainstream achievement objectives to pedagogies that work for Māori learners and where do we as non Māori educators access these effectively for Māori learners? How can Māori parents of my learners feel connected to the learning if it is concepts that they don't see as being of value?  How can we remove the last of the easily identifiable Victorian styles of teaching and colonialistic notions of what is valued learning?  I think collaborative learning and digital technologies can go a long way to improve the situation as long as they are grounded in Māori Auahatanga and we show the Whakapapa behind the reasoning for the selection of the learning, especially when the achievement objectives are not based on Te Ao Māori.

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