Scott Klenner
2021 Scope: Contemporary Research Topics (Kaupapa Kai Tahu)  
Ka haea te ata Ka häpara te ata Ka korikï te manu Te wairori te kutu Ko tea ta nui Ka horaina Ka taki te umere He pö, he pö He ao, he ao Ka awatea Our first acknowledgment is to the tüpuna who lit the fires that we work to keep alight. It is our tüpuna who travelled to the south, taking on the differences needed to adapt to and nurture the environment of Te Waipounamu. Secondly, we acknowledge those who have preceded us in the development of Scope: Kaupapa Kāi Tahu as one way to keep the fires
more » ... urning -Emeritus Professor Khyla Russell, Justine Camp, Janine Kapa, Ron Bull and Kelli Te Maihäroa. We acknowledge the editorial board whose will and energy to support our kaupapa speaks to the manaaki of our colleagues and serves to strengthen our mahi in this space. Finally, we acknowledge those who contributed to this journal, those who conducted and presented research that speaks to the different ways Mäori academics engage with Mäori communities and challenge colonisation to keep the fires burning for those that have yet to come. 'Mō tātou, ā, mō kā uri ā muri ake nei', 'For us and our children after us' The above whakataukï guides Käi Tahu in the mahi of embedding our values in how it operates in Te Waipounamu and Aotearoa. It speaks to the need of thinking beyond ourselves and beyond our present. This is pertinent as we think about kaitiakitaka in this the sixth Scope: Kaupapa Kāi Tahu: Kaitiakitaka. Kaitiakitaka cannot be captured by a single translated English word. 1 Often kaitiakitaka is translated as guardianship, and while technically correct it is not sufficient to capture the depth and complexity of the kupu. Kaitiakitaka operates across pragmatic, philosophical and spiritual thinking linked through whakapapa to atua, who provide the touchstone for acting sustainably in the present to respect the past and nurture the future. Through whakapapa kaitiakitaka is distinctly social, interwoven in relationships of mana, manaaki, and rangatirataka across the past, present and future. 2 Kaitiakitaka cannot be separated from important ideas of mauri, tapu, rähui, and utu and can be thought of as an ethic of care. 3 Managing resources successfully in line with a principle that reaches beyond the present is a source of mana and identity. Thus, kaitiakitaka is manifest in different ways, tied up in the identity of localised mana whenua and the different environments that are connected to different groups. In turn these groups have the responsibility to maintain, protect and balance human (mana tangata), spiritual (mana atua) and mana whenua authority. 4
doi:10.34074/scop.2006015 fatcat:ndypzu577jby7ex2rckhkojnli