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He Whakarāpopoto
Ko te tūāpapa o te taha "pūtaiao hauāuru" me te "taha
mātauranga ā-tangata whenua" me te noho tahi mai
o "kanohi kitea tahi" i roto i ēnei whakataunga e rua,
e tohu ana i te hohou nuku o te pūtaiao ki roto i te ao
Hauāuru Pākehā, tuarua, ka whakaritea he taumata e
āhei ai te taha mātauranga o Pākehā tuku iho kia hahua
kia kaua e wareatia. Me te mea nei e kitea ana te hanga
pai o te mahi tahi maio "kanohi kitea tahi," Ko te tino
rangatiratanga mō ngā tāngata whenua kāore e tino
tipu tika, e, noho ponana ai te tino whakaū o te taha
mātauranga tangata whenua. Ki roto i ēnei uauatanga,
ko tēnei tuhinga whakapae e whakaatu ana i tētahi tohu
ariā, kia whakahoutia ake te karanga "kanohi kitea tahi"
i waenga i te taha "hauāuru pūtaiao" me te mātauranga
tangata whenua, e āhei ai te whakawhitiwhiti mō ngā
ritenga e kī ana te "pūtaiao" me te "mātauranga," e
mata kitea ana te ahua me te tohu mai o te taha ariā
pūtaiao i tipu ake mai i ngā orooro o te tangata whenua
me te hanganga o te mātauranga Māori. Ko tēnei tuhinga
whakapae ka whakarāpopoto i ngā tirohanga e rua, momo
mātauranga e noho mai ana i te "kanohi kitea tahi" e
kato kōrero mai ana i tā te Māori momo mātauranga me
te taha o te tau ahupūngao.

Abstract
The dichotomisation of Western science and indigenous
knowledge and subsequent invention of an interface
between these two ways of knowing firstly provides
a framework that retrenches science in the Western
European world, and secondly, sets up a platform from
which the European academic tradition can potentially
mine indigenous knowledge with impunity. While
indigenous and non-indigenous people alike see the
promise of working at the interface, tino rangatiratanga
for indigenous peoples at this knowledge frontier becomes less assured, whilst the boundaries about what constitutes indigenous knowledge remain undefined. In light of these difficulties, this article suggests a conceptual reframing of the so-called interface between Western science and indigenous knowledge, that allows greater freedom of exchange between notions of what constitutes science and knowledge, inviting reflection upon the nature and extent of scientific philosophy embedded in indigenous, and particularly Māori, knowledge creation. The paper will also briefly discuss two new and distinct educational initiatives that sit at the interface, drawing from both a Māori knowledge, and a physics paradigm.