This paper seeks a conceptual clarification of "Maori tourism" from a values-based perspective. While useful as a tool for measuring Maori involvement in tourism, the majority of existing definitions have failed to incorporate unique Maori cultural values and have not been derived from an approach that is culturally acceptable to Maori. Yet, a values-based definition is important for the protection and development of cultural values, as well as for the support and promotion of sustainable Maori self-determined tourism development. To this end, the notion of "Maori-centred tourism" is introduced. "Maori-centred tourism" is founded on a list of specific cultural values identified through empirical investigation using a Kaupapa Maori research approach and evidence from Kaupapa Maori development models. Maori-centred tourism values identified from the research findings were: Wairuatanga (state of being spiritual), Whanaungatanga (relationship or kinship), Nga matatini Maori (Maori diversity), Kaitiakitanga (guardianship), Manaakitanga (warm hospitality), Tino rangatiratanga (self-determination), Kotahitanga (unity or solidarity), Tuhuno (principle of alignment), Purotu (principle of transparency) and Puawaitanga (principle of best outcomes). While this list of values should not be seen as exhaustive and they will be subject to further review and evaluation by Maori, effectively this creates a basis for a Maori-centred tourism business ethic based on values important to Maori.

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In New Zealand, the Crown and Local Authorities are required to engage with iwi in resource management matters, yet iwi engagement is a widely recognised weakness in many resource management professionals' skillsets. Coloniality permeates many interactions with iwi, and reflects a profession where practitioners' skillsets have not kept pace with developments in resource management legislation that better recognise the rights and interests of mana whenua. This article explores the real‐life impacts of this skill paucity on Ngāi Tahu environmental kaitiaki, and, through a Braided River methodological approach comprised of Kaupapa Māori research and Narrative Inquiry, offers recommendations for best practice mana whenua engagement. The article concludes by discussing the coloniality of planning, and how this impacts practitioners' ability to implement these best practice recommendations.

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Knowledge co-production has emerged as an important conceptual and processual tool in sustainability research addressing the needs of equity and inclusion. Indigenous communities and local people have engaged with the process of knowledge production, foregrounding their historical relationships with landscapes, based on their unique worldviews and knowledges. However, knowledge co-production, especially for multi-functional landscapes remains a contentious and complicated affair with enduring issues of power-sharing related to the different socio-political positions of stakeholders. This work explores the synergies and challenges in knowledge co-production for landscape re-design in the south Island of Aotearoa NZ through an assessment of the work done at the Centre for Excellence, Lincoln University. At this center, a multi-stakeholder team is grappling with designing a farm, through a transdisciplinary framework that attempts to include multiple worldviews. This work explores the various stages of the co-production process, analyzing the exchanges between various members as they prepare for co-production, the knowledge produced through this engagement, and how this knowledge is being utilized to further the goal of sustainability. Our results show that significant gaps remain between co-production theory and co-production practice which are a result of the mismanagement of the co-production process, the mismatch in the time and spatial scales of project goals, and the differences in the values and objectives of the different stakeholders. However, the process of co-production, though flawed, leads to the building of more open relationships between the stakeholders, and leads to some very meaningful knowledge products that address the multi-temporal and multi-spatial aspirations of multi-functional landscapes in Aotearoa NZ, while contributing to the broader scholarship on co-production in sustainability. Finally, both synergies and challenges prove meaningful when challenging the roadblocks to the inclusion of a diversity of worldviews, by clearly highlighting the places of engagement and why they were made possible. We suggest that knowledge co-production attempts in multi-functional landscapes around the world should attempt a similar assessment of their process. This can help build better relationships between scientists and IPLC, address disciplinary bias and marginalization of non-expert opinions, while also ensuring the relevance of the research to the multiple stakeholders of the land.

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