In this article, the learning of conventional curriculum mathematics in one Indigenous Māori school in Aotearoa/New Zealand is conceptualized as a site of ontological struggle. The major finding of a research project which analyzed extensive ethnographicdata gathered in partnership with this school identified an ontological disjunction between curriculum mathematics education and the ethos of the school. This disjunction can be related to the complex and emergent phenomenon in Aotearoa/New Zealand of Indigenous schools in neoliberal, capitalist urban conditions.Centering the ontological commitments of the Māori school challenges the ontological hegemony of curriculum mathematics education and points to a consideration of the possibilities of forms of contemporary mathematical education based on Indigenousontologies. Embedded in the discussion is a consideration of the ethical position of non-Indigenous researchers working in Indigenous contexts.

In this piece, I recount some events in which I was called upon to speak in te reo Maori on behalf of others in a variety of formal situations. I call this being ‘on the paepae’ but the paepae should be understood more properly as the paepae tapu. I will leave the further explanation of this for others who should rightly speak about such things. For my purposes here, the paepae is understood to be any situation in which one acts as a spokesperson for others and follows tikanga Maori in a contemporary context. I always feel like I am on the paepae when speaking te reo Maori in many situations. More often than not, this happens in schools. We are usually not on an actual marae but, nonetheless, a paepae is brought into existence. I have done this speaking (whaiko rero) with varying degrees of success and competence, and not a little anxiety. I have got it wrong sometimes and failed utterly in my responsibilities. A few times I have done well. Recently, my father-in-law presented me with a tokotoko, a ceremonial ‘walking’ stick (or perhaps it should be talking stick), to be carried when doing whaiko rero. This was a surprise and has caused me to reflect on my position as a Pa kehaon the paepae. Kua tae mai a tokotoko. Me aha ahau? The walking stick has arrived. What should I do?

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