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For Indigenous peoples, housing is never just about shelter. A whare (house, dwelling), a wigwam, a longhouse, or a hogan is more than four walls — it is an anchor of identity, whakapapa (genealogy, ancestral connections), and belonging. Housing is inseparable from whenua (land), whānau (extended family), and culture. It is about living in a way that sustains life, honours ancestors, and provides security for generations to come. Across Aotearoa (New Zealand) and around the world, however, Indigenous peoples have faced deep disruptions to their housing systems. Colonisation led to massive land loss, the forced relocation of families, and the imposition of housing models that often ignored Indigenous ways of living. Instead of papakāinga (communal housing on ancestral land) and collective forms of tenure, governments promoted single-family houses detached from culture and kinship. These policies undermined not only housing security but also the ability of Indigenous peoples to sustain their cultural practices and exercise tino rangatiratanga or self-determination. Today, housing inequalities remain stark. Māori in Aotearoa, for example, have experienced a dramatic decline in home ownership since the 1980s. By 2013, over three-quarters of Māori households lived in rental accommodation, often in homes that were cold, damp, and insecure. Many older Māori who once accessed state-assisted mortgages are now replaced by generations locked out of ownership and forced into precarious tenancies. Similar stories echo across Canada, Australia, and the United States, where Indigenous families are more likely to live in overcrowded, poor-quality housing, or to experience homelessness. The impacts ripple outwards. Research shows that poor housing conditions are directly linked to poor health, stress, and reduced educational and employment opportunities. Cold, damp homes worsen respiratory illness. Short leases and insecure tenure create instability for whānau, making it harder to connect to schools, jobs, or community life. Housing costs consume a disproportionate share of income, leaving little for other essentials. In this way, housing injustice deepens cycles of poverty and marginalisation. Yet Indigenous peoples have also shown enormous resilience. Whānau Māori, for instance, continue to turn houses into homes filled with whanaungatanga (connection), manaakitanga (care), and tikanga (customary practices, correct ways of doing things). Even in rentals, families create belonging through photos, taonga, and whakapapa ties. Research with Māori whānau describes how the real meaning of home is not in its monetary value, but in the security, cultural fit, and ability to sustain relationships across generations. There are also powerful examples of Indigenous-led housing innovation. Papakāinga developments in Aotearoa reconnect families to ancestral land while enabling contemporary living. In Canada, urban Indigenous organisations such as Ontario Aboriginal Housing Services deliver culturally grounded housing and services for First Nations, Métis, and Inuit families. In the U.S. and Australia, Indigenous housing providers are embedding design principles that reflect community values, local materials, and collective ownership models. These initiatives show what is possible when Indigenous peoples lead solutions. The evidence is clear: secure, affordable, culturally appropriate housing is central to Indigenous wellbeing. It supports hauora (health), strengthens whānau, and sustains language, culture, and identity. It is also a matter of justice — fulfilling rights affirmed in Te Tiriti o Waitangi, the United Nations Declaration on the Rights of Indigenous Peoples, and other human rights frameworks. Looking ahead, real transformation will require governments and funders to partner with Indigenous communities, recognise land and housing as taonga, and invest in solutions that restore rather than undermine tino rangatiratanga. Affordable housing production must be revitalised, rental conditions improved, and pathways to ownership expanded. Above all, Indigenous leadership must be at the heart of decision-making. Housing, land, and people are inseparable. For Indigenous peoples, restoring this connection is not just about fixing houses. It is about healing histories, affirming identity, and building futures where whānau can truly flourish. Glossary
Aotearoa – New Zealand Whare – House, dwelling Whakapapa – Genealogy, ancestral connections Whānau – Extended family Whenua – Land Papakāinga – Communal or village-style housing, often on ancestral land Tikanga – Customary practices, correct ways of doing things Taonga – Treasures, sacred or valued possessions Whanaungatanga – Kinship, connection, sense of belonging Manaakitanga – Hospitality, generosity, care for others Hauora – Health, wellbeing Tino rangatiratanga – Self-determination, sovereignty
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The FAAB Small Homes research project—short for Functional, Affordable, Accessible, Buildable—has wrapped up, and the message is clear: small homes can make a big difference for Aotearoa New Zealand’s housing future. At their heart, FAAB homes are compact (45–75m²), but they’re designed to be more than just small. They are functional, supporting everyday life across all ages and stages; affordable, helping whānau manage costs; accessible, enabling older people and those with disabilities to live well; and buildable, offering practical solutions that can actually be delivered at scale. The research found that demand for small dwellings is only growing. One- and two-person households now make up the majority of new household growth, yet most new homes being built are still too big and too expensive. FAAB homes show how housing can be better matched to today’s needs while easing pressure on affordability and sustainability. Importantly, the FAAB project worked alongside hapū and iwi to bring cultural perspectives forward. Ngāti Kapu, based in Ōtaki, reminded us that small homes are not new—they are part of Māori heritage. Traditional whare built from raupō and timber were warm, sustainable, and connected to whakapapa, whenua, and whānau. Today, these values continue to shape aspirations for housing that is both practical and deeply rooted in place.
Read the two reports from the Te Kinakina Wetlands research on climate-resilient housing with Dr James Berghan.
On the evening of 16 April 2024 we gathered at Jarks in Hastings for a team dinner before we presented our research to our Te Kura i Awarua Rangahau Māori colleagues at EIT the next morning.
Tepora and Fiona had the immense pleasure of travelling to New Orleans to keynote at the Emancipatory Research Symposium organised by the Center for Equity, Justice and the Human Spirit, Xavier University. The Center is led by Dr Cirecie West-Olatunji, who hosted a reception the evening before the Symposium. Music at the reception was provided by Dr. Michael White Cortez. Included in the quartet was trumpeter Gregg Stafford who was celebrating his 70th birthday. The following day we talked about Poipoia te Kākano, Kia Puāwai, including showing clips of the researchers talking about their research.
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