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    Place, provenance, protection : alignments, challenges, and opportunities for Māori future foods : a thesis presented in partial fulfilment of the requirements for the degree of Doctor of Philosophy in Food Technology at Te Kunenga ki Pūrehuroa, Massey University, Manawatū o Turitea, Palmerston North
    (Massey University, 2025-07-08) Wright, Summer Rangimaarie
    This thesis examines key alignments, challenges, and opportunities for Māori future foods, conceptualised as food production processes and outcomes that positively impact Māori and kinship networks. Beginning with a focus on plant-based future foods, a scoping interview study with Māori enterprise revealed strong alignment with Māori aspirations, including fulfilling kinship responsibilities, bringing together multiple forms of value, advancing collective wellbeing, and protecting and expressing Māori rights and interests - particularly in cultural and intellectual property. Participants identified place branding as a promising avenue to protect and develop cultural landscapes and enable future foods. The second study developed a content analysis protocol to explore the branding of Māori food and beverage packaging, with a focus on the prevalence and potential functions of place elements. Findings show that place branding is widely used by Māori enterprises, affirming its relevance to Māori future foods, while also highlighting a need to understand perceptions of Indigenous place elements. The third study used means-end chain laddering interviews to examine how critical consumers in Aotearoa New Zealand and Singapore perceive Māori place elements. It found a range of positive and negative perceptions across both contexts, which suggest viable approaches to place branding by Māori food enterprise. The thesis presents three key messages: plant-based future foods are relevant to Māori on multiple levels; Māori future foods can be enabled through place branding; and Māori place branding can support enterprise development and the protection of Māori rights and cultural property. These findings have implications for advancing Māori future foods and for growing the research and practice of decolonial Māori and Indigenous place branding. By exploring these interconnections, the thesis contributes to a deeper understanding of how Māori aspirations can shape and benefit from future food systems. It also critiques the ongoing appropriation of Māori culture by government and industry to advance broader agricultural and economic agendas. This research offers a transdisciplinary approach, addressing gaps at the intersection of Māori enterprise, future foods, Indigenous place branding, and consumption studies.
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    Keeping taonga warm : Aotearoa New Zealand's museums and Maori tapu material : a thesis presented in partial fulfillment of the requirements for the degree of Master of Arts in Anthropology, Palmerston North, Social Anthropology Programme, School of Global Studies, Massey University
    (Massey University, 2003) Park, Marilyn
    This thesis is an interpretative viewpoint from a Aotearoa New Zealand tauiwi, of the importance of the spiritual meaning of taonga and their related concepts of tapu, mana and wairua to Maori, both in the past and today. It is concerned primarily with how taonga and their tapu nature have been addressed by Aotearoa New Zealand's museums, historically and contemporarily, and by the anthropologists and archaeologists and ethnologists working within them. While related issues include all indigenous secret and sacred material, both tangible and intangible, I am primarily interested in how museum professionals, expecially anthropologists and archaeologists working within New Zealand Museums, have incorporated the concept of tapu into their engagement with Maori taonga, and how they resolve their own beliefs with those of Maori. I am specifically concerned with how Maori taonga are kept spiritually ' warm,' by non-Maori museum personnel concerned with their physical care. This involves an analysis of museum traditions and past historical influences now affecting Aotearoa New Zealand today. This discussion begins with an explanation of the author's ontological viewpoint and reasons for writing this, and sets the terms of reference for the following discussions. Chapter One examines of the meaning of tapu, taonga and their related concepts, the way in which early writers and ethnologists have dealt with this subject historically, and the impact that this had on the current museological climate as well as interpretations by current writers including Maori and anthropologists. Chapter Two shows how scientific interests took precedence over Maori tapu concerns in early museum practice, both in collecting habits, display and in the interpretation of Maori tikanga, by ethnologists and museum management. Chapter Three discusses the recent changes in the management of some Aotearoa New Zealand's museums, the effect of professional guidelines and specific pieces of legislation on both Maori and museums, nationally and internationally. Recent changes include bicultural management within some museum management structures, iwi liaison committees within others, and current Maori initiatives in respect to the management of koiwi tangata. Chapter Four examines the impact that the changing attitudes towards Maori issues by non-Maori staff have had in Aotearoa New Zealand's Museums, regarding Maori access to taonga, the handling of taonga by non-museum staff, conservation issues and what the situation is today and where it is going. In the Conclusion I argue that, rather than a growth in understanding of Maori concerns regarding the care of and access to taonga held in Aotearoa New Zealand's museums, and of their tapu regulations, and the implications of these to the current well-being of specific iwi, a process of 'managerialization' of tapu concerns has been instigated in all major museums in Aotearoa New Zealand, and with some variations, within some other smaller ones. This has resulted in the decision making passing into the hands of iwi or joint management committees, whereby individual curators, collection managers and ethnologists no longer need to understand these issues deeply. Finally, I emphasise that only museums who actively pursue a co-operative relationship with their local iwi or marae will be visited by the local Maori community and continue to be allowed to continue to care for these important links from the past with the Maori of today. This should involve a repatriation of stolen taonga, koiwi tangata and mokomokai and retraining of museum staff in tikanga and Maori issues. It is not enough to 'pass the buck' and ignore the issues involved.