Ki tōku whakaaro, ko te rangahau, te whai a te tangata i tētehi/ētehi hua hei rongoā i te/ngā pātai e puta ai he oranga ki tōna ahurea.
E mea ana a Linda Tuhiwai Smith i roto o Pihama me Southey (2015) he rerekē ngā āhuatanga o te rangahau kaupapa Māori, tēnā i te rangahau Pākehā, ko tāna e mea ana:
Kaupapa Māori Research is research by Māori, for Māori and with Māori. It is very different, in my mind, from other forms of research in which Māori may participate but over which we have no conceptual, design, methodological or interpretative control. (p. 47)
Hei tā Linda Tuhiwai Smith anō (i roto o Pihama me Southey, 2015) e tū rangatira motuhake nei te rangahau kaupapa Māori, kāore ōna mana e heke i tō tētehi kē, inā rā, kāore ōna āhua i rāweketia kia pai ai te noho ki tō te Pākehā tīrewa rangahau, ko tāna e mea ana:
Kaupapa Māori assumes the existence and validity of Māori knowledge, language and culture and asks a simple set of questions:
(i) What research do we want to carry out? (ii) Who is that research for?
(iii) What difference will it make? (iv) Who will carry out this research?
(v) How do we want the research to be done?
(vi) How will we know it is a worthwhile piece of research? (vii) Who will own the research?
(viii) Who will benefit? (p. 47)
Hei tautoko ake i te whakapae a Linda Tuhiwai Smith, e ai ki tā Graham Smith i roto o Smith, (2012) e roa nei tāna tuhituhi mō te kaupapa nei, tāna e mea ana:
Kaupapa Māori research;
is related to ‘being Māori’;
is connected to Māori philiosophy and principles;
takes for granted the validity and legitimacy of Māori, the importance of Māori language and culture; and
is concerned with ‘the struggle for autonomy over our own cultural well-being’. (p. 187).
Ko ētehi o ngā mamaetanga i pā ai ki te ngākau Māori, ko ngā tikanga Pākehā o te rangahau, arā, ki tā te Māori titiro, ko ngā hua ka puta i te rangahau Māori, me hoki ki te hapori Māori, whānau, hapū, iwi. Tā te Pākehā, ka riro kē te mana o aua rangahau i te kairangahau, ko ngā hua ka puta hei painga mōna ake. E whāia ana tēnei titiro e Te Awekōtuku (1991):
…the researcher (either as anthropologist, historian, sociologist, demographer, educator, or whatever) was deemed accountable only to her/himself and possibly to the sponsoring institution, corporation, or government agency; this view is now considered outmoded, and certainly in the Māori arena, is no longer tenable. (p. 13)
Ka whakaū anō a Te Awekōtuku (1991) i tāna titiro kia whai hua ai te hapori whānui, ā, kia noho ko tērā taumata whakaaro ki te kōtihitihi o te hinengaro, ko tana whakahau:
It is also vital that the knowledge gained from research benefits the community; this may be a sensitive area in academic undertakings, but in policy directed research, the activity itself should have value and relevance to the people studied. The collective interest subsumes the individual’s; in policy directed activity, the community’s interest should have highest priority; the collective interest should subsume the agency’s. (p. 14)
E tautoko ana hoki ngā kōrero a Linda Tuhiwai Smith (2012) me whai hua te rangahau hei oranga mō te hapori, kia puāwai ngā hua o te mātauranga Māori ki tua i te pae tawhiti. Tāna e mea nei:
Most research is produced on the basis that it will contribute to something greater than itself, and that it adds value to the society for the future…research exits within a system of power. What this means for indigenous researchers as well as for indigenous activists and their communities is that indigenous work has to ‘talk back to’ or ‘talk up to’ power. There are no neutral spaces for the kind of work required to ensure that traditional indigenous knowledge flourishes; that it remains connected intimately to indigenous people as a way of thinking, knowing and being; that it is sustained and actually grows over future generations. (p. 266)
Mōku ake, ko te tikanga o te mahi rangahau, e paihere nei ki te rangatiratanga o te hapū, te iwi rānei kia tiketike ai te mana o te iwi, whakahirahira ki runga; ka whai hua ko te hapori whānui, kāore i te whakamanamana i te tangata kotahi, engari kē, hei painga mō te iwi.
Heoi anō, nā wai, kua pahure te wā i ngā tau huhua, ā, kei te rangi nei, kua tupu kia rea te rangahau Māori i roto i ngā Whare Mātauranga o te Pākehā, e whātoro whānui ana ōna aka ki ngā hinengaro o te iwi rangahau ki ēnei whare mātauranga Pākehā. Ahakoa tēnei puāwaitanga mō te rangahau Māori, korekore rawa i pēnei i ngā tau kua pahure, he hopo nō te hinengaro me te ngākau o te Māori ki ngā take matua e rua nei. Ko tētehi, ko te noho a te tikanga, hātepe Pākehā hei whārikitanga mō ngā kaupapa Māori. Tētehi anō, ko ngā hua i puta i ngā rangahau i raro i taua hātepe, kāore i tutuki ki ō ētehi Māori whakaaro. Nā ngā hātepe tīkokikoki nei ka huri ētehi Māori ki te whakatakoto tikanga rangahau hei rongoā i ēnei āhua, hei whai hoki mā te iwi rangahau e whai ai i ngā kaupapa rangahau Māori. Ko ēnei tikanga rangahau, he hua nō te tikanga Māori. He nui tonu ngā tikanga rangahau kua puta i ngā tau rua tekau kua pahure, kia tāmirotia mai a Ngāhuia Te Awekōtuku (1991) e whakahau nei:
1. A researcher’s responsibility, when working with people, is to the people themselves. This responsibility transcends sponsors; these individuals must come first.
2. The rights, interests and sensitivities of the people studied must be acknowledged and protected.
3. Wherever possible, consent of the people studied should be sought and confirmed before the project begins.
4. The aims of the investigation should be conveyed as clearly as possible to the people studied; as should the anticipated outcome of such an investigation.
5. The people studied have an absolute right to know what will become of the information they have volunteered, and its possible use and application.
6. The people studied have an absolute right to exercise control over the information they have volunteered; the right to control it, restrict access to it, or, withdraw it from the actual project findings.
7. All research findings should be made available to the general public; only in matters of supreme cultural sensitivity should this access be denied; and only in close, genuine consultation with the participants who have volunteered that information.
9. Researchers must not exploit informants, or the information volunteered for personal gain or aggrandisement. (pp. 17-18)
Hei whakaū anō i te tūāpapa o te rangahau kaupapa Māori e whakamārama nei a Linda Tuhiwai Smith (2012) i ētehi tikanga tiketike hei ārahi i te kairangahau Māori:
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 tūpato (be cautious)
kaua e takahia te mana o te tangata (do not trample over the mana of the people)
kaua e māhaki (do not flaunt your knowledge). (p. 124)
Ka haere tonu ngā kōrero a Linda Tuhiwai Smith (2012) e mea nei “these sayings reflect just some of the values that are placed on the way we behave” (p. 124). I whakawhānuitia e Linda Tuhiwai Smith rāua ko Fiona Cram (2001) ēnei tikanga e whitu i roto i ana kōrero e tautoko ana i te kounga me te tōtika o te rangahau kaupapa Māori. Nā ēnei arotake whakahirahira a Smith, kāore e kore, kua whānui kē atu te māramatanga o te hunga rangahau kaupapa Māori ki ngā momo whai pānga mai o ngā tikanga i roto i te rangahau kaupapa Māori.
