Digital marketing in Māori higher education: A case study of Te Wānanga o Aotearoa

Abstract

The shift to neoliberalism in the 1980s meant that higher education in Aotearoa New Zealand became business-orientated—a situation which prevails today (Narayan, 2020; Olssen, 2002). The digitisation of business means that for businesses to remain relevant, they must embrace digital marketing (Herhausen et al., 2020; Makrides et al., 2020). Indeed, in higher education, too, the need for digital marketing is inescapable (Sawlani & Susilo, 2020). This paper will discuss digital marketing in higher education and will look specifically at some aspects of the digital marketing approach of Te Wānanga o Aotearoa. This paper will begin with a very brief history of Māori business during the early colonial period, as well as a short description of contemporary Māori business. This article will discuss the most current understandings of digital marketing in higher education. Importantly, this paper will use the three relationship marketing success factors identified by John (2020)—trust, commitment, and service orientation—and relate these to the four values of Te Wānanga o Aotearoa (2020)—Te Aroha, Te Whakapono, Ngā Ture, and Kotahitanga—as a means of identifying gaps in Te Wānanga o Aotearoa’s current digital marketing approach.

Walking backwards into the future: Prophecy as an approach for embedding Indigenous values in tertiary education

“…I have used this approach to investigate a vast array of issues, including Bible translation and sexuality (Rangiwai, 2018g); perceptions of race in the media (Rangiwai, 2018f); leadership (Rangiwai, 2018k, 2018v, 2018w, 2018bb); tangihanga (Rangiwai, 2018aa), embalming, cremation, and the scattering of ashes (Rangiwai, 2018i, 2020b; theatre and sexuality (Rangiwai, 2018u), and religion (Rangiwai, 2018x); sexuality, culture and religion (Rangiwai, 2020c); sexuality and festivals (Rangiwai, 2019c); publishing (Rangiwai, 2019f); and academical dress (Rangiwai, 2019a. With this same approach, I have also explored COVID-19 (Enari & Rangiwai, 2021;Rangiwai, 2020aRangiwai, , 2020dRangiwai & Sciascia, 2021;Rangiwai et al, 2020b); digital teaching and learning (Rangiwai, 2020f;Rangiwai et al, 2020aRangiwai et al, , 2020b; academic supervision (Rangiwai, 2020e;Rangiwai et al, 2019); social media and education (Rangiwai, 2020f); the history of Tama-ki-Hikurangi wharenui (Rangiwai, 2021e); my whānau history (Rangiwai, 2021b(Rangiwai, , 2021d; digital marketing in tertiary education (Haurua & Rangiwai, 2020); and digital innovation during COVID-19 (Enari & Rangiwai, 2021).…”

Back to the future: Using prophecy to support Māori student success in tertiary education

“…I have used my approach to investigate a wide range of issues, including Bible translation and sexuality (Rangiwai, 2018g); perceptions of race in the media (Rangiwai, 2018f); leadership (Rangiwai, 2018k, 2018v, 2018w, 2018bb); tangihanga (Rangiwai, 2018aa), embalming, cremation, and the scattering of ashes (Rangiwai, 2018i, 2020b; theatre and sexuality (Rangiwai, 2018u), and religion (Rangiwai, 2018x); sexuality, culture and religion (Rangiwai, 2020c); sexuality and festivals (Rangiwai, 2019c); publishing (Rangiwai, 2019f); and academical dress (Rangiwai, 2019a. Using this same approach, I have also explored COVID-19 Rangiwai, 2020aRangiwai, , 2020dRangiwai & Sciascia, 2021;Rangiwai et al, 2020b); digital teaching and learning (Rangiwai, 2020f;Rangiwai et al, 2020aRangiwai et al, , 2020b; academic supervision (Rangiwai, 2020e;Rangiwai et al, 2019); social media and education (Rangiwai, 2020f); the history of Tama-ki-Hikurangi wharenui (Rangiwai, 2021d); my whānau history (Rangiwai, 2021a(Rangiwai, , 2021c(Rangiwai, , 2021d; digital marketing in tertiary education (Haurua & Rangiwai, 2020); and digital innovation during COVID-19 . Based on previous work and experience, I argue that Māori prophecy can be used to support Māori student success in tertiary education.…”

It’s about me! My approach to autoethnography

“…I have developed an autoethnographic approach, as a means of reclaiming and expressing my Indigenous voice, visibility, and vision (Battiste, 2000;Smith, 2005, Whitinui, 2014, based on the concepts of mōhiotanga, mātauranga, and māramatanga. Although the framework for this approach to autoethnography is presented formally for the first time here in this paper, I have used this approach in an informal way for a number of years Haurua & Rangiwai, 2020;Rangiwai, 2011aRangiwai, , 2011bRangiwai, , 2012Rangiwai, , 2017aRangiwai, , 2017bRangiwai, , 2017cRangiwai, , 2018aRangiwai, , 2018bRangiwai, , 2018cRangiwai, , 2018dRangiwai, , 2018e, 2018f, 2018g, 2018h, 2018i, 2018j, 2018k, 2018l, 2018m, 2018n, 2018o, 2018p, 2018q, 2018r, 2018s, 2018t, 2018u, 2018v, 2019aRangiwai, , 2019bRangiwai, , 2019cRangiwai, , 2019dRangiwai, , 2019e, 2020aRangiwai, , 2020bRangiwai, , 2020cRangiwai, , 2020d2021a, 2021b, 2021cRangiwai & Sciascia, 2021;Rangiwai et al, 2019;Rangiwai et al, 2020aRangiwai et al, , 2020b. Rangiwai, B.…”