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2 Ngā Pae o te Māramatanga, New Zealand's Māori Centre of Research Excellence according to Kaupapa Māori (Māori approach/philosophy), incorporating tikanga Māori and te reo Māori. The workshop learning materials blended Māori-relevant case studies and Māori principles of learning and teaching. Participants shared a range of insights regarding their attitudes towards money, wealth and savings. In particular, whānau (extended family, often spanning households and several generations) relationships were identified as a key driver of behaviour and attitudes towards money. Sharing and lending money to whānau, travelling to spend time with whānau, and contributing to collective whānau needs were commonplace. Correspondingly, relational wealth, or a sense of well-being emanating from close, reciprocal interconnections with loved ones and community (Diwan, 2000), emergedasan important sourceof personalwell-being. In a similar vein, recognising the need to balance whānau obligations or whanaungatanga (a sense of belonging) and cultural obligations with personal financial needs was a key learning for many participants. The spending diaries proved to be a useful tool for promoting self-reflection in this respect. As participants recorded and considered their spending behaviour, they became more conscious of their habitual choices during the course of the research. Breakthrough changes in money use occurred, including initiating saving and clearing years-old debt. We propose that financial education programmes to help address Māori socio-economic disadvantage and financial literacy/capability may encounter disengagement unless the programmes reflect Māori cultural values, specifically relational concepts of wealth and well-being. By contrast, while this study is subject to major limitations, the clear promise of its results warrants further research along these same lines, which is therefore our foremost policy recommendation. Future programmes should, like ours, also acknowledge colonisation’s impact on Māori society and value systems. Local community adaptations should recognise Māori heterogeneity and that personal, whānau and tribal variations shape experiences and perspectives. This paper varies from formal academic structure and style because it is addressed primarily to policymakers. Section II considers the socio-historical context. Section III then reviews research on Māori attitudes towards money, wealth and saving. Standard financial literacy/capability concepts and training predicating individualism and materialism are considered in Section IV. The research methods and the content of Taking Control (Section V) are set out in some detail. Findings (Section VI) and a discussion (Section VII) follow before cautious policy recommendations (Section VIII), important limitations (Section IX) and a conclusion (Section X). Note this paper contrasts Māori views and values with Western ones (which, throughout, we broadly equate to Pākehā [New Zealand European] views and values). We acknowledge that our characterisations of Māori and non- Māori people and perspectives generalise by necessity; in reality there are marked within-group differences (see Greaves, Houkamau, & Sibley, 2015, for discussion) and overlap between groups. personal, whānau and tribal variations � ’ � shape experiences and perspectives ’

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