This thesis explores the generation and maintenance of mātauranga (ancestral Māori knowledge), food production and sustainability in kāinga (marae based kin-communities) and in kura (predominantly Māori attended schools). On the one hand there has been the emergence of edible gardens in schools, within New Zealand and internationally. On the other, however, there is a marked decline of mahinga kai (gardens) and associated mātauranga within kāinga. Also being eroded is the customary practice of manaakitanga (consideration of others), not least kaitiakitanga (resource protection), production, distribution (koha) and sharing of kai (food); and onward transmission of mātauranga via whanaungatanga (kinship interconnections). With the demise of mahinga kai these foundational values of kāinga identity and wellbeing are being interrupted. Access to locally produced nutritious and healthy food has been overwhelmed by predominantly time-poor communities who are reliant on mass-produced, processed foods. Could utilising mahinga kai in kāinga contexts both enhance educational outcomes, while also strengthening community connections, cultural knowledge and overall wellbeing? Are there future potential benefits to whānau (extended families) if meaningful links are established between schools and kaumātua and kuia (marae elders)? These are two core questions that underpin this thesis.

This study is grounded in Māori research methods including kōrero (informal discussions and narratives), hui (gatherings), manaakitanga, wānanga (teaching and learning workshops) and pūrākau (historical narratives). Participants from Northland kāinga and kura include kaumātua, kuia, other whānau members and members of school management and teachers.  

This thesis highlights the importance of utilising kāinga and kura in partnership to re-indigenise our sustainable food production systems to enable food security for all within the kāinga, from our tamariki (children) to our kaumātua and kuia, from our tūpuna (ancestors) to our mokopuna (grandchildren). It reveals why edible gardens in schools could be a nationwide pathway to reclaiming customary knowledge such as the use of maramataka (Māori lunar calendar) and gardening methods once used by the ancestors. Similarly, this thesis also shows that mahinga kai in kāinga is an opportunity to rebuild customary knowledge bases, strengthen whanaungatanga ties amongst whānau and enhance learning amongst children through strengthened connections with schools. Learning to grow healthy food in a sustainable and affordable manner is becoming increasingly important, not least because of the impacts of changing climate on food production systems and cost of food. My study examines how customary practices can adapt in a modern context and be utilised alongside western practices. Despite the challenges of Covid 19 and climate-induced floods, participant schools were able to develop initiatives within the wider kāinga, enabling the sharing of food in both a cyclical and inclusive manner.Strengthening whanaungatanga, manaakitanga and kaitiakitanga as a result of innovative food sharing strategies were prominent key themes shown by kāinga and kura as they worked together, demonstrating resilience within the community.   Whānau were not only fed, but their tamariki were also provided real-world hands-on experiential learning opportunities under the guidance of their kaumātua and kuia. While some connections between kura and kāinga are clear, this thesis identifies they can still be strengthened which in turn can lead to improved learning and health outcomes.