1. Cultural taxation: Cultural Myth or Workplace Reality?
Toni Torepe
University of Queensland
PhD Confirmation

2. Who am I? Christchurch, New Zealand Ngāi Tahu tribal descent
Worked in mainstream tertiary institutions for 17 years
Lecturer – University of Canterbury

3. Research Project
To gain a deeper understanding and document the lived experiences of Māori academics working in mainstream tertiary institutions in New Zealand.

4. Cultural taxation definition
Padilla 1994
“the obligation to show good citizenship toward the institution by serving its need for ethnic representation on committees, or to demonstrate knowledge and commitment to a cultural group, which may bring accolades to the institution but which is not usually rewarded by the institution on whose behalf the service was performed”

5. Examples of Cultural taxation
provide expertise in matters of diversity within an organisation,
educate individuals of the majority group on such matters,
serve on committees or act as a liaison between the organisation and the ethnic community, even though their own personal views may not align nor do they agree with the institutions stance or policies,
provide translation services,
act as a mediator for any socio-cultural differences within an institution

6. Why this topic of study? Personal experiences MEd thesis
Fulfil cultural ceremonial roles
Serve on committees as dedicated “Māori” member
Translate material
Upskill non-indigenous colleagues
MEd thesis
Ethical and professional responsibilities
Dearth of national literature

7. Research Questions
What is the work place reality for Māori academics in mainstream tertiary institutions in New Zealand
How do Māori academics describe their lives in mainstream tertiary institutions?
How do diversity/cultural work role expectations impact on Māori academics?
How do tertiary institutions acknowledge or reward Māori staff for this work?

8. Ways of Knowing, Being & Doing
Indigenous epistemologies
Kaupapa Māori
Storytelling/Narrative

9. Indigenous epistemologies
Elements of commonality
holistic in nature - reciprocity
spirit of collectivity - respect
determines how data is gathered - oral
Ultimately unique to different peoples and to individuals

10. Kaupapa Māori - Smith (1999)
Aroha ki te tangata (a respect for people)
Kanohi kitea (the seen face, that is present yourself to people face to face)
Titiro, whakarongo … kōrero (look, listen … speak)
Manaaki ki te tangata (share and host people, be generous)
Kia tupato (be cautious)
Kaua e takahia te mana o te tangata (do not trample over the mana of people)
Kaua e mahaki (dont flaunt your knowledge)

11. Storytelling/Narrative
Transmission of knowledge – Indigenous communities,
Oral histories, narratives and traditional cultural practices are steeped in tradition
Māori have a history of relaying pūrākau (a traditional form of narrative) rich in philosophical thought
Important that the voices of the participants are heard
Methods that align with an Indigenous epistemology – relationship built through the storytelling process.

12. Alternate ways of doing research
Use of te reo Māori
Reflect kaupapa Māori research framework
Important terms e.g. Participant - taonga / interview – hui / data collection – kohi kōrero
Reinforces my worldview and the uniqueness of my research
Glossary provided
Under erasure - Derrida
Highlights my Indigenous Methodological stance

13. Significance of the study
Document the experiences of Māori academics working in mainstream tertiary institutions.
Allow the voices of the taonga to be heard.
Responsibility to contemporary Māori academics.
Contribute to a small pool of national literature.

14. Kia ora koutou
Thank you