This whakataukī was gifted to Community Research by Leon Hawea at the time of our creation.

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The whakataukī tells how Tāne asended to Te Toi-o-ngā-rangi, the highest heaven, to obtain ngā kete o wānanga – the three kete (baskets) of mātauranga (knowledge) – and bring down to earth for all to share. 
Human life and knowledge were said to originate in the realm of Ranginui (the sky father). 
The three baskets of knowledge are: 

• te kete tuauri, the basket of light, which held the knowledge of ritual memory, prayer and spiritual communication. 
• te kete tuatea, the basket of darkness, which contains knowledge of evil, or mākutu, which was harmful to humanity. 
• te kete aronui, the basket of pursuit, which held all the knowledge that could help humanity. 

Knowledge of these kete is important to sustain tuarite, or balance.  

Applied in the context of research it is a reminder to us of the tikanga, or processes, that are required to maintain this balance and ensure that the mana of all participants and subjects are upheld.  
In the wider context of day-to-day life this knowledge is fundamental to maintaining balance within our communities, with our loved ones, and within ourselves. 

This whakataukī has been represented in the image, created by Izzy Joy, which adorns our website.

Read how Izzy created this for Community Research here. 

Our Te Tiriti o Waitangi Commitment 

From our beginning 

Community Research has been operating under a Te Tiriti o Waitangi Relationship Framework from its inception.  Our journey was informed by the Community Sector Taskforce’s 2006 paper A New Way of Working for the Tangata Whenua, Community and Voluntary Sector in Aotearoa/New Zealand.

The framework proposed a Te Tiriti-based relationships approach for the community and voluntary sector, grounded in recognition of the distinct place, responsibilities and worldviews of Tangata Whenua and Tangata Tiriti. It sought to create ways for these different worldviews to work alongside one another without requiring Tangata Whenua to relinquish tino rangatiratanga or conform to a single dominant way of working.

Central to the model was the relationship between Tangata Whenua and Tangata Tiriti. It recognised the importance of each being able to define its own priorities and ways of working, while creating a shared space in which matters of common concern could be addressed together. It placed particular emphasis on relationships, mutual accountability and the power to protect, define and decide.

The two-house model shown below illustrated this approach. Tangata Whenua and Tangata Tiriti each have their own space, with a combined meeting place providing a way to work together on shared priorities. The houses are not physical structures, but represent distinct identities, worldviews and ways of working within a Te Tiriti relationship.

FIGURE 1 – FROM ” A NEW WAY OF WORKING FOR THE TANGATA WHENUACOMMUNITY AND VOLUNTARY SECTOR IN AOTEAROA / NEW ZEALAND, COMMUNITY SECTOR TASKFORCE, 2006

This framework has helped shape Community Research’s approach to Te Tiriti and provides part of the foundation from which our practice has continued to develop.

Our current commitment to living Te Tiriti 

We are committed to centring Te Tiriti o Waitangi in everything we do and to implement Te Tiriti actively and honourably through our kaupapa. 

Te Tiriti o Waitangi has three Articles and the Ritenga Māori Declaration. Together, these underpin our obligations and opportunities and guide how we seek to uphold the rights, aspirations and wellbeing of Tangata Whenua.

Article 1: Kāwanatanga

This article was a promise to protect Māori culture and to enable Māori to live as Māori in Aotearoa. In return, Tangata Whenua enabled Tangata Tiriti to govern their own people in Aotearoa New Zealand.

This article can be practised through kaitiakitanga of systems and practicing governance in honourable and Rangatira-to-Rangatira relationships. 

Community Research recognises its unique roles as a kaitiaki of community–led research and knowledge, providing a platform to share research with others to bring about positive change for Tangata Whenua and all New Zealanders.

Article II: Tino Rangatiratanga

This article guarantees Tangata Whenua complete authority over their people and taonga. 

The Crown has failed to uphold its commitment to uphold and protect Māori authority and self-determination. Despite this, whānau, hapū and iwi continue to find ways to practice tino rangatiratanga over their futures and the wellbeing of their people.

A Te Tiriti-transformed Aotearoa requires Tangata Whenua knowledge, authority and aspirations to shape the systems, relationships and decisions that affect them. Our role is to contribute to that transformation by supporting the visibility and value of Mātauranga Māori, creating space for Māori voices and knowledge to be shared, and challenging practices that privilege Western knowledge systems.

Community Research supports Tangata Whenua mana motuhake and tino rangatiratanga and is committed to sharing research and resources that support Māori aspirations. We recognise the vital role of research in contributing to decolonising knowledge, shifting power and strengthening relationships.

Article III: Ōritetanga

This article requires equity of access, experiences and outcomes for Tangata Whenua.

Giving effect to Ōritetanga means recognising and addressing the structures and practices that contribute to inequity, and ensuring our work supports equity of access, experience and outcomes for Tangata Whenua.

Community Research prioritises kaupapa, research and knowledge that offers solutions that interrupt persistent inequities experienced by Māori whānau, hapū and iwi.

Ritenga Māori Declaration: Wairuatanga 

This declaration (sometimes referred to as the fourth article) upholds the importance of tangata whenua belief systems, worldviews, and values.

The Declaration can be practised by supporting Mātauranga Māori and embracing and amplifying Māori practices, knowledge systems and ways of being.

Community Research has a responsibility to uphold Te Ao Māori and contribute to an environment in which Māori knowledge systems are visible, accessible and valued on their own terms. This includes weaving Te Ao Māori, tikanga Māori and Māori ways of knowing into our organisational practice and our relationships with others, while continuing to learn and adapt our ways of working to better reflect our Te Tiriti commitments.