A post from Fiona Cram, Co-Chair, EvalIndigenousYou may have noticed that we here at EvalIndigenous have been assembling open access Indigenous Evaluation Resources. It's been a pleasantly surprising exercise to see the resources that are available. And of course there's room for many more resources about Indigenous evaluation principles, guidance, methods and practice examples - so keep writing. For now, here are seven inter-related principles of Indigenous evaluation that the resources we've gathered touch upon. Self-Determination Self-determination is a foundational principle that acknowledges the sovereignty of Indigenous peoples and upholds their rights to self-governance. This principle ensures that Indigenous peoples have the authority to shape every aspect of an evaluation, from design and implementation to the interpretation and use of findings. By maintaining control, Indigenous peoples can ensure that the evaluation aligns with their cultural values, priorities, and long-term visions for development. Evaluation should therefore provide Indigenous peoples with the tools and knowledge to make informed decisions and advocate for their wellbeing. Relational Accountability Relational accountability is a core principle in Indigenous evaluation, emphasizing the interconnected nature of relationships within and between Indigenous peoples, their environment and the cosmos. It underscores the responsibility of evaluators to uphold respectful and reciprocal relationships throughout the evaluation process. This principle is deeply rooted in the understanding that relationships are not merely transactional but sacred and enduring. Evaluators are expected to engage with Indigenous peoples in a manner that is respectful of their traditions, social structures, and values. This involves a long-term commitment, recognizing that the relationship does not end when the evaluation project concludes.
Ethical Responsibility and Data Sovereignty Ethical responsibility in Indigenous evaluation emphasizes protecting the rights and dignity of Indigenous peoples. Evaluators must adhere to culturally appropriate ethical standards, including obtaining Free, Prior, and Informed Consent (FPIC). Data sovereignty is a critical component, meaning that communities retain control over how their data is collected, used, and shared. This principle counters historical patterns of exploitation and ensures that data serves the interests of Indigenous peoples. It aligns with global movements advocating for Indigenous rights and recognizes the importance of self-determined research and evaluation practices. Reciprocity Reciprocity in Indigenous evaluation ensures that the process is mutually beneficial, going beyond data collection to provide tangible benefits to Indigenous peoples. This principle is about giving back in meaningful ways, recognizing the Indigenous peoples' contributions and ensuring that the evaluation process is not extractive. Evaluators are expected to share the knowledge generated from the evaluation in accessible formats, enabling Indigenous peoples to use the findings to inform their decisions and improve their practices. Furthermore, reciprocity involves mutual learning, where both evaluators and Indigenous peoples gain insights and skills.
Capacity Building Indigenous evaluations aim to enhance the skills and knowledge of Indigenous peoples so they can conduct their evaluations in the future. Capacity building includes training in data collection, analysis, and use. It is also about fostering a structural analysis of how the potential of Indigenous peoples is often stifled by societal barriers and racism. This principle supports the broader goal of enabling Indigenous peoples to take ownership of their development and governance. It ensures that the benefits of evaluation extend beyond the immediate project, contributing to long-term resilience and self-determination. Concluding Remark Together with the other guidance from the assembled indigenous evaluation resources, these principles create a framework that is respectful and ethical, as well as relevant to the unique contexts of Indigenous peoples. Adherence to the guidance offered and these principles will help ensure that evaluations contribute positively to Indigenous peoples' aspirations, rather than being extractive by only serving external interests. Also available in Spanish: Principios de Evaluación Indígena - Fiona Cram (Spanish version by Celeste).pdf
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This third Kaupapa Māori evaluation blog post describes the methodology, methods and lessons learned from a Kaupapa Māori evaluation conducted in Aotearoa New Zealand in the late 1990s. BackgroundHe Oranga Poutama was part of a broader effort called Omangia Te Oma Roa (Run the Long Journey/Participate for Life), which aimed to facilitate Māori aspirations for health and wellbeing by coordinating policy developments and service delivery across various government agencies. The philosophy of Omangia Te Oma Roa was that physical leisure (sport and recreation) was an effective medium for reaching Māori and promoting health and wellness. He Oranga Poutama was initially developed by the Hillary Commission and subsequently established as a key strategy for promoting Māori health through physical activity. The initiative involved the recruitment and training of Māori health and wellbeing coordinators (kaiwhakahaere) who worked to increase awareness of the benefits of physical activity and injury prevention within Māori communities. The focus of the second-year evaluation of He Oranga Poutama was on changes in Māori community behaviours and attitudes towards sports and recreation as a result of the initiative. The evaluation covered events organized by kaiwhakahaere (coordinators) at four project sites: Tauranga, Whakatane, Auckland Central, and Rotorua. Kaupapa Māori MethodologyThe evaluation of He Oranga Poutama was conducted using a Kaupapa Māori (Māori approach) framework, which emphasizes Māori values, cultural practices, and community involvement. Kaupapa Māori research is concerned with methodology rather than method, focusing on culturally appropriate and community-centred approaches. This involved several key principles, including:
MethodsThe methods used in the evaluation of He Oranga Poutama were designed to be culturally responsive, respectful, and empowering. By aligning with the principles of Kaupapa Māori, the evaluation process honoured Māori values and perspectives, ensuring that the findings were meaningful and relevant to the community. The combination of survey questionnaires, in-depth interviews, focus groups, participant observation, and reflective journals provided a rich and comprehensive understanding of the events’ impact on Māori health and well-being. This approach exemplifies the potential of culturally grounded methodologies in conducting effective and meaningful evaluations within Indigenous communities. 1. Survey Questionnaires
Strengths: The use of survey questionnaires allowed for the collection of standardized data, making it possible to compare results across different sites and events. The involvement of local interviewers enhanced the cultural appropriateness of the method. Challenges: Ensuring high response rates and accurate data collection in a dynamic event environment can be challenging. Training and supporting interviewers was essential to address these challenges. 2. In-Depth InterviewsDescription: In-depth interviews were conducted with key stakeholders, including event organizers (kaiwhakahaere), community leaders, and participants. These interviews aimed to gather detailed qualitative data on their experiences, motivations, and perceptions of the events. Application: Interviewers used semi-structured interview guides to ensure that key topics were covered while allowing for flexibility and in-depth exploration of issues. Interviews were conducted in a respectful and culturally appropriate manner, often incorporating elements of tikanga Māori (Māori customs and traditions). Strengths: In-depth interviews provided rich, detailed insights into the experiences and perspectives of stakeholders. This method allowed for a deeper understanding of the cultural context and the impact of the events on the community. Challenges: Conducting in-depth interviews requires skilled interviewers who can build rapport with participants and navigate sensitive topics. Ensuring the confidentiality and comfort of participants was crucial. 3. Focus GroupsDescription: Focus groups were organized to facilitate discussions among participants and stakeholders. These group discussions provided an opportunity to explore collective views, experiences, and suggestions for improvement. Application: Focus groups were conducted in a relaxed and supportive environment, encouraging open and honest discussion. Facilitators guided the conversations, ensuring that all participants had an opportunity to contribute. The focus groups often started with a whakawhanaungatanga (relationship-building) activity to establish trust and connection. Strengths: Focus groups allowed for the exploration of shared experiences and collective insights. This method facilitated the identification of common themes and issues, enriching the overall understanding of the events’ impact. Challenges: Managing group dynamics and ensuring that all voices were heard required skilled facilitation. Creating a safe and respectful environment was essential for meaningful discussion. 4. Participant ObservationDescription: Participant observation involved evaluators immersing themselves in the events, observing interactions, activities, and the overall atmosphere. This method aimed to provide a holistic understanding of the events and their impact on the community. Application: Evaluators participated in the events as observers, taking detailed field notes on their observations. They focused on aspects such as participant engagement, interactions between whānau (extended family) members, and the integration of health promotion messages. Strengths: Participant observation provided context and depth to the evaluation findings. It allowed evaluators to capture the nuances of the events and the cultural dynamics at play. Challenges: Maintaining an objective perspective while being immersed in the event can be challenging. Balancing participation and observation required careful consideration and reflexivity. 5. Reflective Journals
Strengths: Reflective journals supported evaluators in maintaining a reflexive approach, allowing them to critically examine their own biases, assumptions, and positionality. This method contributed to the integrity and authenticity of the evaluation. Challenges: Maintaining consistent and detailed journal entries required discipline and commitment. Ensuring that reflections were honest and constructive was essential for the effectiveness of this method. Key Evaluation FindingsDemographics: The majority of participants were Māori, with a significant portion aged between 16 and 40 years. There was a relatively even gender distribution. Attendance and Motivation: Participants primarily attended to support whānau, play sports, or enjoy the event. Whānau networks were a crucial factor in recruiting participants and spectators. Health Behaviours: Many participants reported reducing smoking and alcohol consumption during the events. A significant number set personal goals related to increasing fitness and participating in more sports. Event Success: Most participants and stakeholders felt the events were successful, highlighting the importance of whanaungatanga (kinship) and community involvement. Key Learnings from the Use of Kaupapa Māori Evaluation MethodologyThese key points highlight the valuable lessons learned from employing a Kaupapa Māori evaluation methodology in the He Oranga Poutama initiative. The culturally responsive and community-centred approach not only enhanced the evaluation process but also contributed to the empowerment and well-being of the Māori communities involved. Cultural relevance enhances engagement
Building trust through local interviewers
Community ownership and empowerment
Holistic understanding through mixed methods
Importance of reflexivity
Continuous improvement through feedback
Cultural integrity in evaluation
ConclusionHe Oranga Poutama successfully promoted sports and healthy lifestyles among Māori communities. The events fostered a sense of whanaungatanga (relationships) and provided platforms for participants to set and achieve personal health goals. The initiative's culturally relevant approach and strong community engagement were key to its success. Ongoing support, innovative health promotion strategies, and continuous improvement based on community feedback will further enhance the program's impact. The initiative stands as a model for culturally grounded health promotion, demonstrating the power of Indigenous knowledge and practices in fostering well-being. The use of Kaupapa Māori evaluation methodology in the evaluation of He Oranga Poutama was instrumental in creating a culturally responsive, respectful, and empowering evaluation process. This methodology not only enhanced the engagement and participation of Māori communities but also ensured that the evaluation findings were meaningful, relevant and useable. By honouring Māori values and perspectives, this Kaupapa Māori evaluation provided a robust framework for understanding and promoting health and well-being within Māori communities. Glossary
Other blog posts in this series: |
 | Posted by Fiona Cram, PhDNgāti Pāhauwera, Aotearoa New Zealand Acknowledgement I would like to extend my gratitude to ChatGPT for its invaluable assistance in summarizing this report. |
Kaupapa Māori research and evaluation are deeply embedded in the ethical values and cultural principles that reflect the Māori worldview. These values emphasize the importance of relationships, respect, and reciprocity, and they guide evaluators and researchers to engage with communities in ways that are culturally appropriate and empowering. Below are key community-up ethical values that underpin Kaupapa Māori research and evaluation.
 | Aroha ki te Tangata (Love for the People)Aroha ki te tangata involves showing respect and love for people, allowing them to define their own space and meet on their own terms. This value is foundational to establishing respectful and trusting relationships between evaluators/researchers and participants. It acknowledges the importance of compassion, empathy, and care, and ensures that research practices are aligned with the well-being and aspirations of the community |
In practice, this means that evaluators and researchers must be flexible and responsive during interactions, taking cues from the community about the appropriate cultural protocols to observe. For example, the E Hine project, which focused on young Māori women, involved guidance from a Kāhui Kaumātua (Elders Group) to ensure cultural appropriateness and responsiveness to participants' lived realities.
He Kanohi Kitea (Being a Seen Face)
He kanohi kitea emphasizes the importance of evaluators and researchers being a known and visible presence within the community. This value is about building long-term relationships and trust by engaging with the community regularly and being present at local events. It ensures that evaluators and researchers are not just voices heard from a distance but faces that are seen and recognized in the community.
This practice helps to establish credibility and fosters deeper connections, which are essential for conducting meaningful and authentic research. It also respects the community's need for ongoing engagement and accountability beyond the immediate research project.
This practice helps to establish credibility and fosters deeper connections, which are essential for conducting meaningful and authentic research. It also respects the community's need for ongoing engagement and accountability beyond the immediate research project.
Whakawhanaungatanga (Making Connections)
Whakawhanaungatanga involves the process of making and strengthening connections, particularly through whakapapa (genealogy) and other forms of relational ties. This value highlights the importance of relationships and interconnectedness in Māori society. Researchers and evaluators are encouraged to build relationships that go beyond professional interactions, recognising the significance of kinship and community ties.
In Kaupapa Māori research and evaluation, whakawhanaungatanga ensures that the research process is embedded within the community's social fabric, promoting mutual support and understanding. It is through these connections that evaluators and researchers can gain deeper insights and foster genuine collaboration with participants.
In Kaupapa Māori research and evaluation, whakawhanaungatanga ensures that the research process is embedded within the community's social fabric, promoting mutual support and understanding. It is through these connections that evaluators and researchers can gain deeper insights and foster genuine collaboration with participants.
Titiro, Whakarongo… Kōrero (Look, Listen… Speak)This value advises evaluators and researchers to first look and listen before speaking. It emphasizes the importance of understanding the context and perspectives of the community before making contributions. This approach encourages evaluators and researchers to be observant and attentive, ensuring that their actions and words are informed by a deep understanding of the community's needs and aspirations. By prioritising listening and observation, evaluators and researchers can avoid making assumptions and ensure that their interventions are relevant and respectful. This practice fosters a more inclusive and participatory research process, where the voices of community members are heard and valued. |  |
Manaaki ki te Tangata (Sharing and Hosting)
Manaaki ki te tangata involves the principles of hospitality, generosity, and caring for others. In the context of research, this value emphasizes the importance of sharing knowledge, resources, and support with the community. Researchers and evaluators are encouraged to approach their work with a spirit of generosity, ensuring that the research process benefits all involved.
This practice not only fosters a sense of community and mutual support but also enhances the overall effectiveness of the research. By being generous and supportive, evaluators and researchers can build stronger relationships and promote a more positive and collaborative research environment.
This practice not only fosters a sense of community and mutual support but also enhances the overall effectiveness of the research. By being generous and supportive, evaluators and researchers can build stronger relationships and promote a more positive and collaborative research environment.
Kia Tūpato (Being Cautious)
Kia tūpato encourages evaluators and researchers to be cautious, politically astute, culturally safe, and reflexive about their insider/outsider status. This value underscores the importance of being aware of the broader socio-political context and navigating it carefully to ensure that the research is conducted respectfully and sensitively.
This practice requires evaluators and researchers to be mindful of the potential impacts of their work on the community and to act in ways that protect and uphold the community's dignity and well-being. It also involves being reflective and self-critical, ensuring that research practices do not inadvertently harm or disempower participants.
This practice requires evaluators and researchers to be mindful of the potential impacts of their work on the community and to act in ways that protect and uphold the community's dignity and well-being. It also involves being reflective and self-critical, ensuring that research practices do not inadvertently harm or disempower participants.
Kaua e Takahia te Mana o te Tangata (Do Not Trample on the Dignity of People)
This principle emphasizes the importance of preserving and respecting the dignity of participants. Researchers and evaluators must be mindful of their actions and the ways in which their research might affect individuals and communities. It is crucial to conduct research in a manner that upholds the mana (dignity) of all involved.
By adhering to this principle, evaluators and researchers ensure that their work does not exploit or marginalize participants but instead respects their inherent worth and contributions. This practice fosters trust and mutual respect, which are essential for successful and ethical research.
By adhering to this principle, evaluators and researchers ensure that their work does not exploit or marginalize participants but instead respects their inherent worth and contributions. This practice fosters trust and mutual respect, which are essential for successful and ethical research.
Kia Māhaki (Being Humble)
Kia māhaki encourages evaluators and researchers to approach their work with humility, recognizing that they do not have all the answers and must be open to learning from the community. This value promotes a collaborative and respectful research process, where knowledge is co-created and shared.
Humility in research means acknowledging the expertise and insights of community members and valuing their contributions. It also involves being open to feedback and willing to adapt one's approach based on the needs and perspectives of the community.
Humility in research means acknowledging the expertise and insights of community members and valuing their contributions. It also involves being open to feedback and willing to adapt one's approach based on the needs and perspectives of the community.
ConclusionThe community-up ethical values of Kaupapa Māori research and evaluation provide a robust framework for conducting research that is culturally responsive and respectful. These values emphasize the importance of relationships, respect, reciprocity, and humility, guiding evaluators and researchers to engage with Māori communities in ways that are empowering and aligned with their cultural values. |  2004 hīkoi (protest march) to Parliament |
By adhering to these principles, evaluators and researchers can ensure that their work not only contributes to the advancement of knowledge but also supports the well-being and aspirations of Māori communities. This approach fosters trust, mutual respect, and collaboration, creating a more inclusive and effective research process that honours the unique perspectives and experiences of Māori.
Further Reading
Cram, F. (2009). Maintaining Indigenous voices. In D. Mertens & P. Ginsberg (Eds.), SAGE Handbook of social science research ethics (pp. 308-322). Sage Publications.
Smith, L. T. (2021). Decolonizing methodologies: Research and Indigenous peoples. 3rd Edition. Bloomsbury.
Pipi, K., Cram, F., Hawke, R., Hawke, S., Huriwai, T., Mataki, T., ... & Tuuta, C. (2004). A research ethic for studying Māori and iwi provider success. Social Policy Journal of New Zealand, 23, 141-153.
Smith, L. T. (2021). Decolonizing methodologies: Research and Indigenous peoples. 3rd Edition. Bloomsbury.
Pipi, K., Cram, F., Hawke, R., Hawke, S., Huriwai, T., Mataki, T., ... & Tuuta, C. (2004). A research ethic for studying Māori and iwi provider success. Social Policy Journal of New Zealand, 23, 141-153.
The original report described here was: Cram, F. & Pitama, S. (1998). He Oranga Poutama - Second Year Evaluation Report. Prepared for Te Puni Kōkiri.
Other blog posts in this series:
1. Kaupapa Māori Evaluation – Evaluation by, for and with Māori
3. Kaupapa Māori Evaluation - Case Example
 | Author - Fiona Cram, PhDNgāti Pāhauwera, Aotearoa New Zealand Acknowledgement I would like to acknowledge the assistance of AI technology in the preparation of this blog. The use of OpenAI’s language model, ChatGPT, was instrumental in summarising the evaluation report described here. |
In this blog, Fiona Cram provides an introductory overview to Kaupapa Māori evaluation. Kaupapa Māori evaluation was developed in the 1990s and is a highly respected evaluation paradigm in Aotearoa New Zealand.
| Kaupapa Māori evaluation is an Indigenous methodology rooted in Māori cultural values, principles, and worldview. It is fundamentally about doing evaluation in a way that is by Māori, for Māori, and with Māori, ensuring that Māori voices, perspectives, and knowledge are central to the evaluation process. This approach contrasts sharply with conventional evaluation methods that often marginalize or overlook Indigenous perspectives. The essence of Kaupapa Māori evaluation is to validate and legitimize Māori ways of knowing, being, and doing, fostering self-determination and cultural revitalization. |  Aotearoa |
Colonisation and its impact
The history of Aotearoa (New Zealand) is marked by the arrival of European settlers and the subsequent colonization that significantly impacted Māori society. The signing of the Treaty of Waitangi in 1840 was meant to establish a partnership between Māori and the British Crown, guaranteeing Māori sovereignty and land rights. However, the promises of the Treaty were soon undermined by successive colonial governments, leading to the alienation of Māori land, suppression of the Māori language, and the marginalization of Māori.
The foundations of Kaupapa Māori evaluation
Kaupapa Māori evaluation is deeply embedded in the broader framework of Kaupapa Māori theory, which emerged as a response to the colonization and marginalization of Māori people. This theory underscores the importance of Māori self-determination (tino rangatiratanga), cultural aspirations (taonga tuku iho), and the centrality of Māori language and culture. As Linda Tuhiwai Smith (2021) articulates, Kaupapa Māori involves a commitment to the survival and revival of Māori culture and language, as well as the struggle for autonomy over Māori lives and cultural well-being.
The principles of Kaupapa Māori theory are:
1. Tino Rangatiratanga (Self-determination): Ensuring Māori control over the evaluation process and outcomes.
2. Taonga Tuku Iho (Cultural Aspirations): Valuing and promoting Māori cultural beliefs and practices.
3. Ako (Culturally Preferred Pedagogy): Utilizing teaching and learning practices that align with Māori preferences.
4. Kia Piki Ake i Nga Raruraru o te Kāinga (Socioeconomic Mediation): Addressing and mediating socioeconomic challenges faced by Māori communities.
5. Whānau (Extended Family Structure): Recognizing and reinforcing the importance of extended family networks.
6. Kaupapa (Collective Philosophy): Upholding a collective vision and commitment to Māori well-being.
7. Te Tiriti o Waitangi (Treaty of Waitangi): Affirming the rights of Māori as both tangata whenua (Indigenous peoples) and citizens of Aotearoa New Zealand.
8. Āta (Growing Respectful Relationships): Encompassing the building and maintaining of respectful relationships.
The principles of Kaupapa Māori theory are:
1. Tino Rangatiratanga (Self-determination): Ensuring Māori control over the evaluation process and outcomes.
2. Taonga Tuku Iho (Cultural Aspirations): Valuing and promoting Māori cultural beliefs and practices.
3. Ako (Culturally Preferred Pedagogy): Utilizing teaching and learning practices that align with Māori preferences.
4. Kia Piki Ake i Nga Raruraru o te Kāinga (Socioeconomic Mediation): Addressing and mediating socioeconomic challenges faced by Māori communities.
5. Whānau (Extended Family Structure): Recognizing and reinforcing the importance of extended family networks.
6. Kaupapa (Collective Philosophy): Upholding a collective vision and commitment to Māori well-being.
7. Te Tiriti o Waitangi (Treaty of Waitangi): Affirming the rights of Māori as both tangata whenua (Indigenous peoples) and citizens of Aotearoa New Zealand.
8. Āta (Growing Respectful Relationships): Encompassing the building and maintaining of respectful relationships.
Methodological approachKaupapa Māori evaluation is both a methodological and a philosophical approach. It involves a cyclical process of engagement, reflection, and action that ensures that evaluations are culturally relevant and responsive. The methodology emphasizes relationship-building (whakawhanaungatanga) and is guided by ethical practices that respect and honour Māori values. Whakawhanaungatanga is the process of establishing and maintaining relationships, which is crucial in Kaupapa Māori evaluation. It ensures that evaluators are connected to the community and that the evaluation process is collaborative and inclusive. This approach contrasts with traditional evaluation methods that may adopt a more detached and objective stance. Another key aspect is the use of Mātauranga Māori (Māori knowledge) in the evaluation process. This involves integrating Māori epistemologies and ontologies, which provide a framework for understanding and interpreting the world from a Māori perspective. This approach ensures that evaluations are not only culturally appropriate but also meaningful and beneficial to Māori communities. |  Māori cultural performance  Young Māori whānau (family) |
Practical application
In practice, Kaupapa Māori evaluation involves several stages:
1. Planning and Design: Engaging with the community to define the scope and objectives of the evaluation. This stage involves identifying key stakeholders and ensuring that their voices and perspectives are included.
2. Data Collection: Using methods that are culturally appropriate and respectful. This may include hui (meetings), wānanga (workshops), and other forms of collective discussion and decision-making.
3. Data Analysis: Interpreting the data through a Māori lens, ensuring that the analysis reflects Māori values and perspectives and incorporates a structural analysis of what prevents Māori from flourishing.
4. Reporting and Dissemination: Sharing the findings in ways that are accessible and meaningful to the community. This may involve oral presentations, written reports, and other forms of communication that are culturally responsive.
A key feature of Kaupapa Māori evaluation is its emphasis on capacity building. Evaluators work alongside community members to develop their skills and knowledge, enabling them to undertake their own evaluations in the future. This approach not only empowers the community but also ensures the sustainability of the evaluation process.
1. Planning and Design: Engaging with the community to define the scope and objectives of the evaluation. This stage involves identifying key stakeholders and ensuring that their voices and perspectives are included.
2. Data Collection: Using methods that are culturally appropriate and respectful. This may include hui (meetings), wānanga (workshops), and other forms of collective discussion and decision-making.
3. Data Analysis: Interpreting the data through a Māori lens, ensuring that the analysis reflects Māori values and perspectives and incorporates a structural analysis of what prevents Māori from flourishing.
4. Reporting and Dissemination: Sharing the findings in ways that are accessible and meaningful to the community. This may involve oral presentations, written reports, and other forms of communication that are culturally responsive.
A key feature of Kaupapa Māori evaluation is its emphasis on capacity building. Evaluators work alongside community members to develop their skills and knowledge, enabling them to undertake their own evaluations in the future. This approach not only empowers the community but also ensures the sustainability of the evaluation process.
Challenges and opportunities
One of the main challenges of Kaupapa Māori evaluation is navigating the tension between Māori and Western worldviews. There is often a mismatch between Western models of evaluation and Māori cultural values and practices. This can lead to misunderstandings and conflicts, particularly when dealing with government agencies and other non-Māori stakeholders. However, this challenge also presents an opportunity for transformation. By highlighting the limitations of conventional evaluation methods, Kaupapa Māori evaluation can contribute to a broader decolonization of evaluation practices. This involves not only validating Māori ways of knowing but also challenging the dominance of Western epistemologies and advocating for more inclusive and equitable evaluation practices.
Case study: Health researchAn example of Kaupapa Māori evaluation in action can be seen in the field of health research. Māori health researchers have developed evaluation frameworks that are grounded in Māori values and principles. These frameworks emphasize the importance of whānau and community well-being, rather than focusing solely on individual outcomes. One such framework is the 1996 Hongoeka Declaration for Māori Health Research, which outlines a vision for Māori health research that is determined and coordinated by Māori, working with and for Māori. This declaration highlights the importance of self-determination, cultural relevance, and community engagement in the research and evaluation process. By using these frameworks, Māori health researchers have been able to conduct evaluations that are culturally meaningful and relevant. This has led to more effective health interventions and improved health outcomes for Māori communities. |  |
Conclusion
Kaupapa Māori evaluation is a powerful tool for promoting Indigenous self-determination and cultural revitalization. It challenges conventional evaluation methods and offers a more inclusive and equitable approach that respects and honours Māori values and perspectives. As the practice of Kaupapa Māori evaluation continues to evolve, it has the potential to contribute to a broader decolonization of evaluation practices, benefiting not only Māori but also other Indigenous and marginalized communities around the world.
Through its emphasis on relationship-building, capacity building, and cultural relevance, Kaupapa Māori evaluation provides a model for how evaluation can be conducted in ways that are respectful, empowering, and transformative. As we move forward, it is essential to continue to learn from and build upon these practices, ensuring that Indigenous voices and perspectives are at the forefront of evaluation processes and outcomes (Cram, Pipi, & Paipa, 2018).
Through its emphasis on relationship-building, capacity building, and cultural relevance, Kaupapa Māori evaluation provides a model for how evaluation can be conducted in ways that are respectful, empowering, and transformative. As we move forward, it is essential to continue to learn from and build upon these practices, ensuring that Indigenous voices and perspectives are at the forefront of evaluation processes and outcomes (Cram, Pipi, & Paipa, 2018).
References
Cram, F., Pipi, K., & Paipa, K. (2018). Kaupapa Māori evaluation in Aotearoa New Zealand. New Directions for Evaluation - Indigenous Evaluation, 159, 63-77.
Smith, L. T. (2021). Decolonizing methodologies: Research and indigenous peoples (3rd Edition ed.). New York: Zed Books.
Smith, L. T. (2021). Decolonizing methodologies: Research and indigenous peoples (3rd Edition ed.). New York: Zed Books.
Other blog posts in this series:
2. Kaupapa Māori Evaluation – Community-Up Values
3. Kaupapa Māori Evaluation - Case Example
 | Author - Fiona Cram, PhDNgāti Pāhauwera, Aotearoa New Zealand |
| During 2023, EvalIndigenous members in Africa, Asia and the Pacific, and Latin America and the Caribbean surveyed their colleagues, asking Indigenous evaluators and non-Indigenous evaluators (allies) working with Indigenous peoples to tell us about themselves and their work. These evaluators were also asked if they would permit us to add their details to a directory of evaluators. Our objective is that this directory - the Evaluator Locator - helps Indigenous evaluators and our allies network, enables Indigenous communities to find evaluators who will 'get' them, and allows Parliamentarians interested in Indigenous evaluation, evaluation organisations and funders to connect with 'local' evaluators who have experience working with Indigenous communities. |  |
While we cannot endorse anyone in this directory, we are excited that finding one another is now a little easier. Our thanks go to the Ford Foundation for supporting this project.
 | Fiona Cram, Co-Chair, EvalIndigenouse. [email protected] |
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