ABSTRACT. In response to widespread water quality and quantity issues, the New Zealand Government has recently embarked on a number of comprehensive freshwater management reforms, developing a raft of national discussion and policy documents such as "Freshwater Reform 2013 and Beyond" and a National Policy Statement for freshwater management (NPS-FM 2014). Recent resource management reforms and amendments (RMA 2014), based on previous overarching resource management legislation (RMA 1991), set out a new approach and pathway to manage freshwater nationwide. Internationally, there is an increasing trend to engage with indigenous communities for research and collaboration, including indigenous groups as active participants in resource management decision making. What is driving this change toward more engagement and collaboration with indigenous communities is different for each country, and we document the progress and innovation made in this area in New Zealand. The indigenous rights of Māori in New Zealand are stated in the 1840 Treaty of Waitangi and in many forms of New Zealand's legislation. Local and central governments are eager to include local indigenous Māori groups (iwi/hapū) in freshwater management planning processes through meaningful engagement and collaboration. Key to the success of collaborative planning processes for Māori are enduring relationships between local government and Māori, along with adequate resourcing for all partners contributing to the collaborative process. A large number of shared governance and management models for natural resource management have emerged in New Zealand over the past 20 years, and some recent examples are reviewed. We provide some discussion to improve understanding and use of the terms used in these management models such as cogovernance, comanagement, and coplanning, and describe some of the more important frameworks and tools being developed with Māori groups (e.g., iwi/hapū), to strengthen Māori capacity in freshwater management and to support good collaborative process and planning.

One of the great challenges for indigenous and non-indigenous entrepreneurs in the twenty-first century is to move beyond profit maximisation as an acceptable modality for doing business and gravitate towards the concept of socially optimal outcomes, where maximising community well-being and minimising externalities to the natural environment and social justice are paramount. We present findings from a case-study analysis of Māori enterprises that demonstrate a wealth of successfully kaupapa Māori (Māori ideology)-attuned strategy and policy. The case studies provide practical examples of the incorporation and expression of kaupapa Māori values into strategy and policy of Māori enterprises. We also identify the numerous challenges to implementing kaupapa Māori in the management of Māori Asset Holding Institutions and offer a way forward. Although the case studies are context specific, they provide some key principles and learning that can guide the greater uptake of kaupapa Māori entrepreneurship.

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Māori, the Indigenous people of Aotearoa New Zealand, have an intrinsically environmental approach to economics. This approach—informed by the Māori worldview—was refined over the first millennium of inhabitation, before colonization brought the intrusion of Western institutions and the consequent involution of Māori institutions. Māori view humans as embedded within a wider nonhuman community of nature that is simultaneously spiritual and material. Māori understand “nature” as a unified spiritual-socioecology. Economics is just one facet of this whole, a facet fundamentally entwined with the whole such that all economic relationships have inherently social, spiritual, and ecological elements. At the core of Māori relationships with nature is the ethic of kaitiakitanga, or the act of guardianship over the spiritual-socioecology. Māori have a responsibility to actively care for their human and nonhuman community, to act with mana (authority and dignity), to respect nature’s tapu (sacredness), and to maintain nature’s mauri (life force). The Māori economy is underpinned by an integrated, nuanced, and adaptive framework of beliefs and institutions that constrains decision-making, ensuring the consideration of the human, nonhuman, and spiritual domains across time while simultaneously being calibrated toward delivering mutually beneficial outcomes within kin-group networks. This ensures that economic success does not come at the expense of other people, nature, or future generations. An economy based on a Māori worldview is, fundamentally, an environmental economy. Following colonization, Māori suffered a loss of mana. Land was sold below market rate or stolen, and after massive deforestation and significant loss of native flora and fauna, Aotearoa New Zealand’s tapu was desecrated and its mauri reduced. In the mid- to late-20th century, Māori political activism and a resultant tribunal examining actions and omissions by the state during land acquisition resulted in Māori regaining mana. Consequently, Māori have overcome the drastic change in rights to their remaining land to act as kaitiaki (guardians) of this remaining land in ways both congruent with traditional practices (te ao tūroa) and adapted to changed context (te ao hurihuri). Māori have realigned the imposed governance structures of their organizations to reinstate their original focus on the intergenerational well-being of human and nonhuman communities, reinvigorating the influence of mana in business, and its capacity to create a virtuous circle. Māori have managed to thrive in the settler and global economy not despite their environmentally grounded economic approach, but because of it.

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