Wayfinding and wayfinders

Applying Polynesian voyaging traditions to modern organisational management, wayfinding leadership is a framework translating ocean navigator skills into five key waypoints for personal and professional growth (Spiller et al., 2015). Wayfinding, as an underpinning philosophy, encourages leaders to embrace uncertainty, to foster a collective community spirit, and to treat success as succession as opposed to individual glory (Spiller et al., 2025, p. 9). It is not about the "I am", but about the team.

The idea is that by being 'at sea', by feeling our world move and shift beneath us, we are more mindful and therefore may be more able to connect with indigenous practices. The sea metaphor shifts our focus from rigid, linear strategies, empowering ourselves to better navigate complexity. We can harness different star paths to steer ourselves and our clients towards new and unknown horizons (Spiller et al., 2015). 

Wayfinding has a framework of The Five Waypoints, each metaphorically linked to the waka hourua, the traditional voyaging canoe. The waypoints are: 

1. The Waka is the Needle (how to lead). As wayfinder we orient ourselves to signs in the environment, not to maps or plans. We allow the world to act as our compass, and both the wayfinder and team (our waka) serves as the needle to point the way ahead. In addition, "the island comes to [us]" (Spiller et al., 2015, p. 50). We call the island to us (Spiller et al., 2025) instead of 'striving' to reach our goal, the waka is the centre, and the world moves past until the destination arrives. We co-create reality by adjusting to unfolding signs as they appear. Purpose as Orienting Stars: Purpose serves as "orienting stars" that guide the journey (p. 39). Unlike a fixed goal, our purpose is a vision of "becoming" that continues even after our physical destination is reached (p. 51). 
   
   
2. The Hulls (our values). Our hulls are the practical, grounded application of our waka's values, including (Spiller et al., 2015): 
• Hūmārietanga (Humility): Avoiding self-promotion and allowing one's deeds to speak for themselves
• Rangatiratanga and Manaakitanga: Weaving a group together (rangatiratanga) while elevating others through kindness and generosity (manaakitanga)
• Whanaungatanga (Belonging): Building a community founded on kinship, reciprocity, and shared responsibility
• Kaitiakitanga (Stewardship): Acting as guardians of the environment and the wellbeing of future generations
• Wairuatanga and Aroha (Spirituality and Love): Nurturing a spiritually-centred outlook and leading with compassion to foster power through healthy relationships. 
  
  
3. Hoe, Tiratū, Rā, Toka Mauri (rudder, mast, sails, Mauri/wellbeing stones; the people of our waka). The hoe collective journey of self-knowledge ("Who am I?") our wayfinder must have; developing strong self-awareness to avoid clouded judgement. Tiratū symbolises team alignment and the collective strength of their mana (spiritual energy and authority). The Rā helps us harness our collective will and intention to draw the waka forward. Toka Mauri, our "power packs" or touchstones, hold the life force of the group and its home (Spiller et al., 2015, p. 117).
   
   
4. The Crossbeams joining our hulls (Deepening Practices). These "planks of connectivity" bridge our values (hulls) with our daily practice (Spiller et al., 2015, p. 21). We reading the signs in our world, moving beyond rational logic to include sensory perception, intuition, and wisdom. We "move from stillness" (p. 132), where we begin from a state of calm repose (nohopuku) in the belly to remain alert and clear-headed during crises. We adapt by stepping into the "eye of change" and viewing uncertainty as an opportunity for learning rather than something to be controlled (p. 142).
    
5. The Island (Exploring and Discovering Destinations). Our waypoint views the end of a journey as a new beginning. It encourages a mindset of exploration and discovery, seeking to "shine light upon that which is not yet seen" to unlock new possibilities (Spiller et al., 2015, p. 165). 

Underpinning the five principles is what the authors term "sphere intelligence" (Spiller et al., 2015, p. 130), where the aim is to work in a multi-dimensional way, recognising multiple ways of knowing and the interconnectedness of all things (as opposed to conventional 'square' or linear, two-dimensional thinking). This aims to create Mauri Ora, or maximum wellbeing by ensuring that Mana (spiritual power and influence) is built in others rather than hoarded by the leader. It is a developmental approach.

I like that. 

Sam

References:

Spiller, C., Panoho, J., & Barclay-Kerr, H. (2015). Wayfaring Leadership: Ground-breaking Wisdom for Developing Leaders. Huia Publishers.

Spiller, C., Panoho, J., & Barclay-Kerr, H. (2025). Wayfinding Leadership: Grounded in Indigenous Wisdom. Delivered Across Aotearoa and Beyond. https://static1.squarespace.com/static/67f368dad956065067e6c1b4/t/685afcc13cd324683d691f3e/1750793435070/Wayfinding-Leadership-Brochure-2025-Chellie.pdf

TEDx Talks. (2018, August 28). Wayfinding Leadership: Wisdom for Developing Potential | Chellie Spiller | TEDxHastingsSt [video]. YouTube. https://youtu.be/d1-gmU04jhs