D: State the research question(s), and explain how they have been developed and relate to a Kaupapa Māori approach to knowledge gathering and community priorities

Part Four: 

"If we design Maori tikanga informed creative frameworks for planning and thinking across the digital platforms and pedagogies that are based in tikanga that allow for digital collaboration. How will it impact on the engagement of the students, their families and how well will it meet the needs of the school charter that were enacted this year,  in my year 7 classroom at my inner city, decile 4 school?" What is measured, valued and created are becoming key concept questions.

L. Smith (2005) identifies that qualitative research is effective and valuable, especially in terms of indigenous communities and matters of representation. She asserts that, "It is the tool that seems most able to wage the battle of representation; to weave and unravel competing storylines; to situate, place, and contextualize; to create spaces for decolonizing; to provide frameworks for hearing silence and listening to the voices of the silenced; to create spaces for dialogue across difference; to analyze and make sense of complex and shifting experiences, identities and realities; and to understand little and big changes that affect our lives. So what I understand this to mean is that qualitative and not quantitative research is what I need.  The metaphor of the journey not the destination seems to fit this description. Sadly so much of our assessment practices are summative and my framework will need to challenge the value of this.  

Māori and their knowledge in regards to research needs to be conducted in culturally appropriate and responsive way; that are in tandem with kaupapa Māori theory as well as Māori cultural practices, preferences and aspirations (Irwin, 1994). In this statement it indicates that knowledge needs to be obtained that would allow access into the qualitative research that I need. I also need to be more creative in the ways in which the information is asked and answered as traditional Socratic processes are compounding the lack of answering and undervaluing of answers, when given.

Kana and Tamatea (2006) have outlined six Māori cultural constructs central to facilitating kaupapa Māori research:  mana whenua: power-sharing through guardianship links to the land  whakapapa: gaining access through genealogical ties  whanaungatanga: established relationships within the research context, ahi kā: recognition of the knowledge and contributions of those who maintain the ‘home fires’  kanohi ki te kanohi: closeness and presence of the researcher to the participants  kanohi kitea: being visible and involved outside of the research activities. 

In essence these researchers reiterate the need for kaupapa Māori research to be collaborative, where the locus of power within the research paradigm is devolved and shared among the community being researched. This raises challenges over traditional assessment and what is valued and measured. 

The framework I would like to develop will need to address the process over the product and if assessed  product will also need an past present and future  context that makes clear links to the six constructs listed above. 

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