traditional knowledge conference 2008 te tatau pounamu

I describe ethnic fundamentalism or culturalism as a “secular religion” because this particularway of understanding what ethnicity means shares a number of important features with religion.First, it is a set of beliefs about human nature. Second, those beliefs are unchallenged andunchallengeable. Third, ethnic fundamentalism rejects doubt and has a difficult relationship withreason.Thus, kaupapa Māori is seen to espouse research methods that are not supported by analyticalrigour, and to be part of a fundamentalist, revisionist ideology. These views do not appear to bewidespread in the New Zealand academy but, as with any criticism, they represent an opportunity forkaupapa Māori researchers to critically self-reflect and work towards further developing researchmethods under the rubric of kaupapa Māori methodology. Rata is correct, though, insofar as kaupapaMāori does share characteristics of religion and philosophy, as previously stated, but Rata’s notion of“secular fundamentalism” seems to imply the negative attributes most recently associated withfundamentalist terrorism. However, the Oxford Dictionary defines “fundamental” as “forming anecessary base or core; of central importance.” This definition certainly accords with the idea ofKaupapa Māori being central to the development of uniquely Māori ways of doing things, a notion towhich many Māori scholars ascribe.A deeper analysis of Rata’s views suggests that she is aggrieved that after devoting her life tokaupapa Māori education she has felt excluded by the empowered Māori communities that she hascontributed to. One can only assume that those she feels have excluded her from some aspect of theMāori world are exponents of the notion that “for, with and by Māori” excludes all non-Māori. Thisnotion of exclusivity was challenged by Henry & Pene (1999), who interviewed Māori and non-Māoriengaged in research with a strong kaupapa Māori focus; they concluded that non-Māori—who have ademonstrated commitment to and respectfulness of the kaupapa and who have been chosen or invitedinto the kaupapa by Māori—have much to offer Māori communities and development.If we synthesize the previously outlined definitions of Kaupapa Māori and take on board thecritique of Kaupapa Māori, we are left with some central propositions that elucidate Kaupapa Māori andwhich may inform research and development:Underpinned by traditional Māori values and philosophy;By, with and for Māori (except where Māori choose to include non-Māori who arecommitted to the kaupapa);Contributing to self-determination and the empowerment of Māori;Development that evolves outside of “mainstream” institutions; andReflecting rigour and excellence.The remainder of this paper is devoted to applying these propositions to the field of indigenousentrepreneurship with a view to extrapolating a Kaupapa Māori Entrepreneurship framework for theanalysis of Māori views of entrepreneurship. From that analysis, ideas and recommendations about howbest to promote, support and educate for Māori entrepreneurship may emerge.The Kaupapa Māori Entrepreneurship FrameworkAs previously stated, kaupapa Māori entrepreneurship is evolving out of the arena of “indigenousentrepreneurship”, which in turn has its origins in “social entrepreneurship” (Frederick et al., 2002).Dana defines indigenous entrepreneurship as “self-employment based on indigenous knowledge” (2005,p. 5). For Foley:The indigenous Australian entrepreneur alters traditional patterns of behaviour by utilising theirresources in the pursuit of self-determination and economic sustainability via their entry into selfemployment,forcing social change in the pursuit of opportunity beyond the cultural norms oftheir initial economic resources. (2000, p. 11)191