Journal articles on the topic 'Kaupapa a iwi approach'
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1
Lipsham, Marjorie. "Mātauranga-ā-Whānau: Constructing a methodological approach centred on whānau pūrākau." Aotearoa New Zealand Social Work 32, no. 3 (November 2, 2020): 17–29. http://dx.doi.org/10.11157/anzswj-vol32iss3id766.
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INTRODUCTION: This article discusses the development of a distinctively Māori methodology that centres knowledge and practices that are embedded within whānau. Mātauranga-ā-whānau is a Kaupapa Māori approach that brings a focus upon Māori knowledge that is transmitted intergenerationally.APPROACH: The development of Mātauranga-ā-whānau as a methodological approach supports both the assertion by Graham Hingangaroa Smith (1997) that Kaupapa Māori must be committed to the validation and legitimation of Māori worldviews and the argument by Leonie Pihama (2001) that there are multiple ways of expressing Māori theories and methodologies. Pihama (2001) highlights that affirming whānau, hapū and iwi ways of being within the broader discussion of Kaupapa Māori is critical. While it is beyond the scope of this article to provide an in-depth discussion of both Kaupapa Māori theory and Mātauranga Māori, it is important to note that both cultural frameworks inform the way in which Mātauranga-ā-whānau is discussed.CONCLUSIONS: Drawing upon whānau knowledge, experiences and practices, through pūrākau, this article introduces how Māori can approach research applying culturally grounded methodologies.
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Mika, Jason Paul, Graham Hingangaroa Smith, Annemarie Gillies, and Fiona Wiremu. "Unfolding tensions within post-settlement governance and tribal economies in Aotearoa New Zealand." Journal of Enterprising Communities: People and Places in the Global Economy 13, no. 3 (July 8, 2019): 296–318. http://dx.doi.org/10.1108/jec-12-2018-0104.
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Purpose This paper aims to examine indigenous governance and economies of iwi Maori (Maori tribes) in Aotearoa New Zealand. Research into persisting inequities amongst iwi that have settled treaty claims and the potential for intervention through new governance models and indigenous entrepreneurship contextualise the paper. Design/methodology/approach Kaupapa Maori (Maori philosophy) is used as an indigenous methodology to facilitate and empower transformative change, underpinned by Maori knowledge, language and culture. A multi-level approach is used to collect data from international, national and local tribal organisations. Validity is established through stakeholder engagement. Findings A central challenge in the post-treaty settlement context is exponentialising tribal capabilities because of the multiple purposes ascribed to post-settled iwi. Four themes, characterised as “unfolding tensions”, offer a critique and basis for solving tribal development challenges: how do tribes create culturally grounded global citizens; how do tribes rebalance wealth creation and wealth distribution; how do tribes recalibrate tribal institutions; and how do tribes embed entrepreneurship and innovation within their economies? Research limitations/implications As data collection is still underway, the paper is conceptual. Practical implications Five strategies to address unfolding tensions are identified for tribes to consider. Social implications Tribal governors and tribal members are implicated in the analysis, as well as the architects of post-treaty settlement governance models. Originality/value The paper contributes to theorising about tribal governance, economies and entrepreneurship.
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Lindsay Barr, Tremane, and John Reid. "Centralized decentralization for tribal business development." Journal of Enterprising Communities: People and Places in the Global Economy 8, no. 3 (August 5, 2014): 217–32. http://dx.doi.org/10.1108/jec-10-2012-0054.
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Purpose – The purpose of this research was to identify and create a decentralized development system specific for the whanau (family) and hapu/runanga (sub-tribe) members of Te Rūnanga o Ngāi Tahu. In New Zealand, a number of Maori tribes have negotiated compensation with the New Zealand Government for past injustices. These assets are typically centralized within iwi (tribal) corporate structures to protect and grow the asset base on behalf of tribal constituents. This centralization of assets has caused political tension within tribes. Design/methodology/approach – This paper provides a case study of whanau/hapu-level businesses facilitated by the post-settlement iwi – Ngāi Tahu – to demonstrate how each level can work synergistically to encourage multi-level economic development in a way that matches cultural patterns and expectations. Participant action research theory and practice was utilized by researchers from Toitu Te Kainga (Regional Development Unit of Te Rūnanga o Ngāi Tahu) between 2008 and 2012. This was informed by an Enterprise Facilitation person-centred perspective and a Kaupapa Māori philosophy of respect and empowerment of the participants needs. Findings – This paper argues that while a certain level of centralization is required, to ring-fence and protect tribal assets at an iwi (tribal) level, the benefits gained by that centralization can then be utilized to provide a springboard for decentralized economic development at the whanau (family) and hapu (sub-tribe) levels. Originality/value – This new indigenous development system is referred to as the symbiotic development model and is an original outcome of this research paper. The paper concludes that tribal economic development in the post-settlement era in New Zealand needs to combine aspects of both centralization and decentralization.
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Walker, Léonie, Jill Clendon, Leanne Manson, and Kerri Nuku. "Ngā Reanga o Ngā Tapuhi: Generations of Māori nurses." AlterNative: An International Journal of Indigenous Peoples 12, no. 4 (December 2016): 356–68. http://dx.doi.org/10.20507/alternative.2016.12.4.2.
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The aim of this study was to explore the experiences of Māori nurses and student nurses in Aotearoa New Zealand who combine culturally specific customary obligations in all areas of whānau (family), hapū (kinship group) and iwi (wider kinship group) life (in particular, caregiving responsibilities) with working or studying. The study was underpinned by a collaborative Kaupapa Māori (Māori principles and values) approach. Paired or triad interviews were undertaken with 13 Māori nurses and two Māori student nurses (all women), aged between 22 and 57, and from all parts of Aotearoa New Zealand, between October and December 2015. Their stories give a picture of considerable community service and duty outside work. The impacts on emotional and physical health which caregiving responsibilities have on Māori nurses are under-reported to their management. Facilitating Māori voices and realities to be heard will raise awareness of the issues and help identify potential strategies, policies and employment practices that will validate and support Māori nurses in their workplaces and in the wider community.
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Eruera Murphy, Hinerangi. "He Aha Ai: WHY..." Pacific Journal of Technology Enhanced Learning 2, no. 1 (December 2, 2019): 21–22. http://dx.doi.org/10.24135/pjtel.v2i1.37.
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Digital technologies in the modern world are impacting on all cultures, including Māori. Tertiary institutions are actively deploying digital technologies in their teaching and learning practices. The relationship however between Māori student engagement in technology-enhanced learning and digital skills, remains largely unexplored. The landscape is further complicated by the fragmentation of online study and the move to micro-credentials.
Concurrently Te Whare Wānanga o Awanuiārangi is being challenged to provide whānau, hāpu, iwi, associated communities and industry with self-motivated, knowledgeable, multi-skilled graduates who can understand and apply identified capabilities in a variety of contexts.
This presentation will:
challenge current educational frameworks based on cognitive, social and pedagogical approaches
explore cultural conceptuality focused on the Ranga Framework in particular
cultural self-efficacy in blended learning environments
the role of culture and context in holistic assessment design
This presentation will conclude by arguing that the concept of ‘cultural-self’ ensures all learners as active participants in the learning process, know who they are, where they have come from and why all of that really matters.
References
Bolstad, R., & Gilbert, J. (2012). Supporting future oriented learning and teaching: A New Zealand perspective.Wellington: Ministry of Education.
Clayton,J., (2019) Digital Course Design and Deveopment Platform for Micro-credentials – a Cultural Self Approac, Positioninal Paper. Whakatāne: Te WhareWānanga o Awanuiārangi.
Clayton, J., (2018), Keynote Address: The entrepreneurial mindset and cultural-self, implications and for teaching and learning, Tianjin City Vocational College, Tianjin, China
Doherty, W. (2012). Ranga Framework – He Raranga Kaupapa. In Conversations of Mātauranga Māori (pp.15-36). Wellington: New Zealand Qualifications Authority.
Durie, M. (2004). Ngā Kāhui Pou: Launching Māori Futures. Wellington: Huia Publishers.
Crook, C., Harrison, C., Farrington-Flint, L., Tomas, C., & Underwood, J. (2010). The impact of technology: Value-added classroom practice. BECTA.
Falloon, G. (2010). Learning objects and the development of students' key competencies. Australasian Journal of Educational Technology , 26 (5), 626-642.
Mead, H, (2003). Tikanga Māori: Living by Māori Values. Wellington: Huia Publishers.
Ngāti Awa Deed of Settlement to Settle Ngāti Awa Historical Claims, 2003 extracted from: https://www.ngatiawa.iwi.nz/cms/CMSFiles/File/Settlement%20Documentation/NgatiAwaDoS-Schedules.pdf
Pihama, L. (2010). Kaupapa Māori Theory: Transforming Theory in Aotearoa. He Pukenga Kōrero. 9(2), 5–14.
Smith, G.H. (1997). The development of kaupapa Māori: Theory and praxis. Unpublished Doctoral Thesis, University of Auckland: Auckland.
Smith, L.T. (1999). Decolonising methodologies: Research and indigenous peoples. London: Zed Books.
Underwood, J. (2009). The impact of digital technology: A review of the evidence of the impact of digital technologies on formal education. BECTA.
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Elers, Steve, and Phoebe Elers. "Tāme Iti and Twitter: a voice from prison." Media International Australia 169, no. 1 (October 8, 2018): 74–83. http://dx.doi.org/10.1177/1329878x18803380.
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This is the first known study concerning the use of social media by an imprisoned campaigner of Indigenous rights. We used grounded theory to analyse Twitter messages of imprisoned Māori rights campaigner, Tāme Iti, who was arrested during the 2007 Terror Raids in Rūātoki, New Zealand. The approach undertaken is grounded in kaupapa Māori, a critical, anti-oppressive, emancipatory and decolonising Indigenous research methodology. Our grounded theory analysis categorised three themes within the data: (1) Māramatanga: Insights from Prison, (2) Māoritanga: Living Māori Culture and (3) Tōrangapū: Thoughts on the Outside. We show that social media can be used to dismantle the communication barriers of spatial confinement and as a tool to counter dominant narratives.
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Ellis, Emma. "Internalised Racism." Ata: Journal of Psychotherapy Aotearoa New Zealand 22, no. 1 (September 24, 2018): 85–102. http://dx.doi.org/10.9791/ajpanz.2018.07.
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This article identifies and explores how the internalised racism of racial minority clients is identified and treated clinically by white psychotherapists. Four psychotherapists, who selfidentified as “white”, participated in semi-structured interviews, exploring their perceptions and understandings of how internalised racism and racism manifested within the clinical setting. The data from these interviews was analysed using thematic analysis and produced four main themes: manifestations of internalised racism and racism in therapy, disidentification, therapist’s explicitness, and connection to culture. These themes were supported and anchored by four sub-themes. The themes represent a therapeutic process of: emergence, understanding, intervention and aim. The emergence of racism and internalised racism in therapy describes both the clients’ and the psychotherapists’ experiences of internalised racism and racism as it emerges in the therapeutic encounter. Dis-identification captures the psychotherapists’ understanding of internalised racism operating as their minority clients’ dis-identification with their racial and cultural heritage. Therapist’s explicitness identifies a therapeutic intervention, the psychotherapist’s communication to their minority clients about the racial differences between them. And finally, connection to culture captures the psychotherapist’s therapeutic aim of encouraging a connection to racial and cultural heritage as a protective factor against racism and emotional and psychological difficulties.
Whakarāpopotonga
E tautuhi e tūhura ana tēnei tuhinga pēhea ai te tautuhi te whakaora a ngā kaiwhakaora hinengaro kirimā i te aukatinga iwi ā-roto o ngā kiritaki tokoiti. Tokowhā ngā kaiwhakaora hinengaro, whakatau “kirimā”, i uru mai ki ngā uiuinga kōkau, e tūhura ana i ō rātau whakaaro, mātauranga hoki he pēhea te putanga mai o te aukatinga iwi ā-roto i waenga i te nōhanga haumanu. I whāia te aromatawaihanga kaupapa hai aromatawai i te raraunga o ēnei uiuinga, ā, e whā ngā kaupapa i puta ake: ngā tohu o te aukatinga iwi ā-roto me te aukati iwi i roto i te haumanu, te tuakiri-ui, te mārama o te kaihaumanu me te here ki te ahurea. E whā ngā kaupapa huiroto tuatoko, taunaki hoki i ēnei kaupapa. He kanohitanga ēnei kaupapa i te tukanga haumanu o te: pueatanga, te māramatanga, te whakaurutanga me te whāinga. Te pueatanga ake o te aukatinga iwi me te aukatinga iwi ā-roto i rō haumanutanga e whakaāhua ana i te whaiaro aukatinga iwi ā-roto me te aukatinga iwi hoki o te kiritaki rāuatahi ko te kaiwhakaora hinengaro i te wā haumanutanga. E mau ana i te tuakiri-ui te tirohanga a ngā kaiwhakaora hinengaro o te aukatinga iwi ā-roto whakamahia ai hai tuakiri-whakaui pānga iwi, tuakiri-whakaui ahurea o ō rātau kiritaki tokoiti. He whakaaturanga haumanu aukati te whakamārama koi ā ngā kaihaumanu, ko te whakatau a te kaiwhakaora hinengaro ki ā rātau kiritaki tokoiti mō te rerekētanga iwi i waenga i a rātau. I te mutunga, ko te here ki te ahurea e hopu ana i te whāinga haumanu ā te kaiwhakaora hinengaro, arā ki te whakatenatena herenga tuku iho ā-iwi, ā-ahurea hai mea haumarutanga atu i te aukatinga iwi, whakararutanga kare ā-roto, hinengaro.
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Tapera, Rachel, Matire Harwood, and Anneka Anderson. "A qualitative Kaupapa Māori approach to understanding infant and young child feeding practices of Māori and Pacific grandparents in Auckland, New Zealand." Public Health Nutrition 20, no. 6 (November 10, 2016): 1090–98. http://dx.doi.org/10.1017/s1368980016002950.
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AbstractObjectiveThe present research sought to better understand the barriers, facilitators, attitudes and beliefs that influence the way Māori and Samoan grandparents feed their grandchildren in a deprived urban neighbourhood in New Zealand.DesignThe research adopted a qualitative methodology that was consistent with a Kaupapa Māori research approach. Seven semi-structured interviews were conducted with grandparents to collect narrative data.SettingSampling occurred in one Auckland suburb. The suburb was selected because of its high level of socio-economic deprivation and ethnic diversity.SubjectsSeven grandparents participated in the study (five Māori and two Samoan). Each participant met the inclusion criteria (i.e. they had provided at least five meals per week over the previous three months to grandchildren aged less than 24 months). Marae (i.e. meeting houses and areas used by local Māori tribes/sub-tribes) and community organisations were used to recruit participants.ResultsA general inductive thematic analysis identified four key themes: (i) grandparents’ understanding of optimal feeding practices; (ii) economic and material factors; (iii) previous experiences and customary norms; and (iv) social support and societal pressure.ConclusionsThe study showed that grandparents’ complementary feeding practices in caring for infant grandchildren were influenced by upstream structural elements such as government policies related to welfare and pensions, employment, income and cultural knowledge. Frameworks that seek to achieve social justice and support cultural practices should be employed and promoted in the development of future policy and research in this area.
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Adcock, Anna, Francesca Storey, Beverley Lawton, Matthew Bennett, Charles Lambert, Liza Edmonds, Kendall Stevenson, Stacie Geller, and Fiona Cram. "He Korowai Manaaki: mapping assets to inform a strengths-based, Indigenous-led wrap-around maternity pathway." Australian Journal of Primary Health 25, no. 5 (2019): 509. http://dx.doi.org/10.1071/py19029.
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A research partnership between Iwi (tribal group) Ngāti Pāhauwera and a university-based research centre specialising in Kaupapa Māori (by Māori, for Māori) research was formed in response to an invitation from Ngāti Pāhauwera. The initial partnership goal was to address health inequities experienced by Māori women and infants in Te Wairoa (the home place of the Iwi), a predominantly Māori, rural region in Aotearoa (New Zealand). The research developed by the partnership is an example of a culturally responsive research methodology. Key features include: being Iwi-initiated; community identification of strengths and assets; guidance by a community steering group; contribution to local Māori research capacity; and the development of a community-led augmented maternity care pathway that is now being delivered through primary care. These features have strengthened the engagement of the Iwi, researchers and community, and provided opportunities for transformative change.
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Teulon, David A. J., Aleise Puketapu, Hone T. Ropata, and Ross Bicknell. "Establishing a base for understanding the threat of the brown marmorated stink bug to plants of value to Māori / E whakarite ana he tūāpapa e mārama ai i ngā kino o te ngārara pīhau parauri ki ngā tipu e whai hua ki te Māori." New Zealand Plant Protection 72 (July 26, 2019): 44–58. http://dx.doi.org/10.30843/nzpp.2019.72.292.
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The brown marmorated stink bug (BMSB) Halyomorpha halys (Heteroptera: Pentatomidae) is an invasive pest in North America and Europe that damages many plant species and invades human dwellings. It is regularly intercepted at Aotearoa/New Zealand’s borders but is not yet known to have established. Māori are partners in New Zealand’s biosecurity community and an understanding of the potential impact of any invasive alien species to their interests is essential. The known impacts of BMSB in published literature were reviewed with a focus on Māori plant taonga (valued or treasured plant species) in: (1) Māori commercial enterprises; (2) mara kai (food gardens); and (3) the natural estate. Many fruit and some vegetable species are likely to be affected by BMSB in commercial and non-commercial Māori horticulture but the impact of BMSB on indigenous/native and other taonga plant species in mara kai and the native estate is difficult to evaluate. BMSB poses a serious economic threat to some crop species of commercial value to Māori, as well as threat to some native taonga species. A kaupapa Māori approach examining unpublished mātauranga (knowledge) would considerably broaden this understanding. He ngārara raupatu kaha nei i te tini o ngā tipu, te urutomo noa i te hunga tangata te ngārara nei. Ka kaha haukotingia te ngārara nei e te mana ārai o Aotearoa heoi anō, kāore anō kia whakawhenua i a ia. E mahi tahi ana a Māori rāua ko te hapori marukoiora, anō hoki e mārama ana i te mōrearea o ngā tipu tauiwi - e whai pānga kia rātou. Te Tukanga. I arotake i ngā tuhinga e hāngai ana ki ngā kopuratanga e mōhio nei - e Māori ai te titiro o roto: (1) ngā pākihi Māori (2) ngā māra kai (3) te taiao anō hoki. Te Whakautu. He maha hoki ngā huawhenua me ngā huarākau ka pāngia e te BMSB o roto i ngā pākihi, i ngā ahuone Māori heoi anō, te taea te whakatau i ngā pānga o te BMSB ki te iwi taketake me ōna taonga o roto i ngā māra kai. Te Whakakapinga. Kei tino raru ētahi tipu e whai pānga ki te Māori, ngā tipu taketake anō hoki i te BMSB. Mā te tirohanga Māori e whakawhānui i ngā mōhiotanga.
11
Manning, Richard F., Angus H. Macfarlane, Mere Skerrett, Garrick Cooper, Vanessa De Oliveira (Andreotti), and Tepora Emery. "A New Net to Go Fishing: Messages From International Evidence-Based Research and Kaupapa Māori Research." Australian Journal of Indigenous Education 40 (2011): 92–101. http://dx.doi.org/10.1375/ajie.40.92.
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This article draws upon a Māori metaphor to describe the theoretical framework underpinning the methodology and findings of a research project completed by researchers from the University of Canterbury, New Zealand, in 2010. It explains how and why the project required the research team to synthesise key information from four New Zealand Ministry of Education Best Evidence Synthesis (BES) reports as well as kaupapa Māori research associated with the Ministry's Ka Hikitia Māori Education Strategy. The key messages outlined in this article were designed by the research team to serve as a new tool to assist whānau (family) and iwi (tribe) to actively engage in the New Zealand schooling system and assert their rights in accordance with the principles of the Treaty of Waitangi (1840). Given the large number of Māori children attending Australian schools, the findings of this research may be of interest to Australian educationalists.
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Mikahere-Hall, Alayne. "Tūhono Māori: Promoting Secure Attachments for Indigenous Māori Children. A Conceptual Paper." Ata: Journal of Psychotherapy Aotearoa New Zealand 23, no. 2 (February 27, 2020): 49–59. http://dx.doi.org/10.9791/ajpanz.2019.06.
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Tūhono Māori is a Kaupapa Māori research project that seeks to contribute to the healing and success of vulnerable Māori children and their families. This paper is the first of two papers presented in this issue related to the Tūhono Māori research project. The Tūhono Māori study investigates traditional and contemporary notions of secure whānau attachment that promote tamariki security and wellbeing. Tūhono Māori has a broad aim to enable improved child welfare, practitioner, agency, and whānau (family), hapū (extended family), and iwi (collective kin group) responses to the needs of indigenous Māori children and their whānau. This paper presents an overview of the prevailing context, intersecting spaces and conceptual ideas inherent within systems in New Zealand, and the impact these have had on Māori security. The paper argues for alternative systems within the New Zealandcontext to enable conditions which facilitate emotional security for Māori children andtheir whanau.
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Curtis, Elana. "Indigenous Positioning in Health Research: The importance of Kaupapa Māori theory-informed practice." AlterNative: An International Journal of Indigenous Peoples 12, no. 4 (December 2016): 396–410. http://dx.doi.org/10.20507/alternative.2016.12.4.5.
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Understanding how to undertake Kaupapa Māori research can be a challenge for emerging health researchers. Unless emerging researchers have exposure to Kaupapa Māori theory or senior Māori health research expertise, the challenge of undertaking Kaupapa Māori research within health research contexts can seem daunting, and for some, too difficult to attempt. This article summarizes what an Indigenous positioning means to me as a health researcher, medical practitioner, academic and Māori community member, and why it is more than just a methodological approach. The theoretical basis of Kaupapa Māori—what it is, how it emerged and what it means for my own research practice—is explored. How Kaupapa Māori interacts with Pacific research methodologies, particularly when health research involves both Māori and Pacific participants, is discussed. It is hoped that this article will assist emerging researchers (both Indigenous and non-Indigenous) to embrace Indigenous-appropriate research approaches within their own work.
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Hiha, Anne Aroha. "Kaupapa Māori Methodology: Trusting the Methodology Through Thick and Thin." Australian Journal of Indigenous Education 45, no. 2 (November 25, 2015): 129–38. http://dx.doi.org/10.1017/jie.2015.30.
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Kaupapa Māori is thoroughly theorised in academia in Aotearoa and those wishing to use it as their research methodology can find support through the writing of a number of Māori academics. What is not so well articulated, is the experiential voice of those who have used Kaupapa Māori as research methodology. My identity as a Māori woman researching with Māori women became integral to my methodology and approach to the research. The highs and lows of my research experiences with Kaupapa Māori methodology are examined in this article. The discussion contends that Kaupapa Māori research methodology can be a framework, guide and support for research within a Māori context and adds an experiential aspect to understanding the wider field of Indigenous research methodology. My hope is that through my experience with Kaupapa Māori methodology other Māori and Indigenous researchers will be eager to embrace their own research methodologies.
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Fleming, Anna Hinehou. "Ngā Tāpiritanga." Ata: Journal of Psychotherapy Aotearoa New Zealand 22, no. 1 (September 24, 2018): 23–36. http://dx.doi.org/10.9791/ajpanz.2018.03.
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While Western attachment theory has tended to focus on the interpersonal attachments between people, indigenous Māori attachment perspectives have always included connections and relationships to aspects outside of the interpersonal domain. Collective, cultural and tikanga-based extrapersonal relationships are significant in Te Ao Māori and include connection to whānau/hapū/iwi (extended family and community groups), whenua (land and the natural world), and wairua (interconnection and spirituality). Alongside vital interpersonal relationships, these extrapersonal connections are substantial to the development of an indigenous Māori self which is well and supported within a holistic framework. This article explores the extrapersonal connections outlined above, their importance to Hauora Māori and implications for the practice of psychotherapy in Aotearoa New Zealand.WhakarāpopotongaI te wā e warea ana te arotahi kaupapa piripono a te Uru ki te piringa whaiaro tangata ki te tangata, ko tā te Māori tirohanga piripono he whakauru i ngā here ngā whanaungatanga ki ngā āhuatanga i tua atu i te ao whaiaro. He take nunui te whānau kohinga ahurea o te Ao Māori whakakaohia ki tēnei te here ā-whānau, ā-hāpū, ā-iwi (whānau whānui me ngā rōpū hāpori), te whenua, te taiao me te wairua (ngā taura here, te waiuratanga). I tua atu o ngā here whaiaro he wāhanga tino nui tō ēnei kohinga ahurea ki te whanaketanga o te mana motuhake o te tangata whenua Māori e ora ana e tautokohia ana e te papa whānui nei. E wherawhera ana tēnei tuhinga i ngā here whakawaho kua whakaarahia i runga ake nei, te hira o ēnei ki te Hauora Māori me ngā whakahīrau mō ngā mahi hauora hinengaro i Aotearoa.
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Ware, Felicity, Mary Breheny, and Margaret Forster. "Kaupapa Kōrero: a Māori cultural approach to narrative inquiry." AlterNative: An International Journal of Indigenous Peoples 14, no. 1 (December 5, 2017): 45–53. http://dx.doi.org/10.1177/1177180117744810.
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In Indigenous culture, stories are a common repository of knowledge and facilitate the process of knowing. Māori academics (Indigenous to Aotearoa New Zealand) have developed approaches based on key principles of Māori research, oral traditions and narrative inquiry to express experiences as Māori. To extend this, a Māori approach called Kaupapa Kōrero was developed to gather, present and understand Māori experiences. The application of whakapapa (genealogy) as a relational analytical framework provided a way of identifying personal kōrero (stories) and integrating them within layers of interrelated kōrero about their whānau (family), te ao Māori (Māori culture) and society that influences contemporary experiences of being Māori. Whakapapa also enabled a cross-examination of kōrero and identification of common intersecting factors such as Māori ethnicity, age, parenting status and socioeconomic position. This Māori narrative approach revealed a more complex and nuanced understanding of the interrelatedness and influence of societal expectations, indigeneity, Māori culture and whānau.
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Rigby, Garrick. "Therapist and Coloniser." Ata: Journal of Psychotherapy Aotearoa New Zealand 21, no. 2 (March 21, 2018): 119–31. http://dx.doi.org/10.9791/ajpanz.2017.12.
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This article discusses issues in treating the historical trauma of Māori, the colonised peoples of Aotearoa New Zealand. The advent of Māori psychotherapy has enabled valuable insight into the needs of such clients, but, even as it helps define a space of safety and nurture for Māori, questions arise about how non-Māori practitioners might treat Māori clients from outside this largely intra-cultural process. The article focuses on the response from New Zealand Pākehā (that is, New Zealanders of European descent), due to the fact that they are in the most primary bicultural relationship with Māori, in which an inherent white privilege and coloniser status complicates the relational process. Finally, the article discusses the difficulties Pākehā experience in bridging intercultural divides around cultural competency, power structures, and the importance of cultural self-awareness, which may also have a wider multicultural relevance to other tauiwi (non-Maori) practitioners.
Whakarāpopotonga
He matapakinga kaupapa whakatika i te hītori whetuki o te Māori, te tangata pēhitia o Aotearoa. Nō te tīmatanga ake o te whakaora hinengaro Māori te whakamanahanga o ngā mātauranga mārihi ki ngā hiahia ō aua kiritaki, engari, ahakoa e āwhinahia ana te tautuhi ātea haumanu, poipoi mō te Māori, ka ara tonu ake te pātai mō te momo whakaora kiritaki Māori ā ngā kaiwhakaora o iwi kē i waho ake i tēnei hātepe ahurei-takitahi. Ka arotika atu tēnei tuhinga ki te urupare mai ā ngā Pākehā, nā te mea ko rātau te kākano rua mātāmua ki te Māori, e puta ake nei te momo hao ā-mā me te tūranga kaipēhitanga hai whakauaua i te hātepe whakawhanaunga. Hai whakamutunga, ka matapakihia te uauatanga o te wheako Pākehā ki te whakawhiti tautuhi ahurei whakapā ki te toa ahurei, te mana whakatakotoranga, me te tokānuku o te tuakiri ahurei, ā, tērā pea he pānga whānui ake anō ki ngā kaimahi (iwi kē) kākano maha.
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Hodge, Ken, Lee-Ann Sharp, and Justin Ihirangi Heke. "Sport Psychology Consulting With Indigenous Athletes: The Case of New Zealand Māori." Journal of Clinical Sport Psychology 5, no. 4 (December 2011): 350–60. http://dx.doi.org/10.1123/jcsp.5.4.350.
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Sport psychology consulting with athletes who are from an indigenous ethnic group presents some challenges and opportunities that do not typically need to be considered when consulting with nonindigenous athletes. Māori1 are the indigenous ethnic group of New Zealand. To work as a sport psychology consultant with Māori athletes and indeed any indigenous athletes (e.g., Tahitian, First Nation Canadian Indian) it is important for the sport psychologist to have an understanding of Te Ao o Nga Tāngata Whenua (indigenous worldview) and tīkanga Tāngata Whenua (indigenous cultural practices; Hanrahan, 2004; Schinke & Hanrahan, 2009; Tuhiwai-Smith, 1999). Both research and practice in the social sciences regarding Māori people seek to use a Kaupapa Māori (Māori research and practice platform) approach. Kaupapa Māori attempts to ensure that cultural sensitivity is infused from the conceptualization of an intervention (e.g., psychological skills training, psychological intervention) through to the design, delivery, evaluation, final analysis, and presentation of the intervention or research project. A Kaupapa Māori approach to sport psychology consulting attempts to ensure that key Māori aspirations are honored and celebrated, as many Māori do not wish to follow a non-Māori ideology that depersonalizes the whānau (family) perspective and seeks individuality in its place (Durie, 1998a; Mead, 2003). Therefore, an effective sport psychology consulting program for an athlete who lives her or his life from a Te Ao Māori (Māori worldview) and tīkanga Māori (Māori cultural practices) perspective needs to be constructed as a Māori-for-Māori intervention based within a Kaupapa Māori framework.
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Roguski, Michael David. "The Reclamation of Whānau Decision-Making in the Context of Child Welfare. A Case Study of Iwi-Led Family Group Conferences." International Journal of Critical Indigenous Studies 13, no. 1 (September 23, 2020): 86–100. http://dx.doi.org/10.5204/ijcis.v13i1.1575.
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The Children, Young Persons and Their Families Act (1989) heralded family group conferences as an innovative mechanism to reinforce the role of family in child welfare decision-making. While many have regarded family group conferences as a culturally appropriate response, continued managerialism reflected a guise of cultural responsiveness and family involvement that has actively disempowered whānau and the young person in decision-making processes. Similar to concerns that led to the formation of the 1989 Act, institutional racism inspired Rangitāne o Wairarapa (Rangitāne) to reclaim the family group conference process, and child welfare decision-making, as an iwi function. The current study reports on the development of a family group conference practice model of one iwi (Rangitāne) as a case study of cultural reclamation. The success of the approach is juxtaposed against the iwi practice model, critical success factors and opportunities for the development of such practice models across Aotearoa New Zealand.
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Smith, Linda, Leonie Pihama, Ngaropi Cameron, Tania Mataki, Hinewirangi Morgan, and Rihi Te Nana. "Thought Space Wānanga—A Kaupapa Māori Decolonizing Approach to Research Translation." Genealogy 3, no. 4 (December 16, 2019): 74. http://dx.doi.org/10.3390/genealogy3040074.
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This paper discusses an indigenous Māori approach, named Thought Space Wānanga, for sharing knowledge and accelerating the translation of research into practical outcomes through transformational practices, policies, and theory development. In contexts such as New Zealand, there is an increasing demand on all publicly funded researchers to demonstrate the impact of their research and to show pathways for achieving social and economic outcomes from single, focused projects. Knowledge translation is the most common term used to describe the link between research and impact and the process of turning research into results. While it is highly debatable whether planning for this at the front end of research will necessarily lead to such high-level outcomes being achieved, many indigenous researchers aim for their research to be translated into real world positive outcomes for indigenous communities. Thought Space Wānanga is a facilitated process framed within Māori cultural protocols, designed to help indigenous Māori researchers meet that aspiration.
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Savage, Catherine, Sonja Macfarlane, Angus Macfarlane, Letitia Fickel, and Hēmi Te Hēmi. "Huakina Mai: A Kaupapa Māori Approach to Relationship and Behaviour Support." Australian Journal of Indigenous Education 43, no. 2 (November 10, 2014): 165–74. http://dx.doi.org/10.1017/jie.2014.23.
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This article presents the developmental stages of a nationwide whole-school strengths-based behavioural intervention by Māori and centring on Māori interests; an initiative that has the potential to transform educational success and opportunities. The initial phase involved a cycle of data collection. This was conducted via a series of focus groups held with Māori specialists, practitioners, families and students, to support the development of a kaupapa Māori approach to school-wide positive behaviour. The evidence that was gathered indicated that a systems framework needed to emanate out of a Māori worldview, be inclusive of family and community, and support the notion that Māori children are able to learn as Māori — to enjoy positive cultural and identity development throughout their schooling. The findings in this article describe the core features that underscore how behaviour should be shaped and supported within schools, from a Māori perspective.
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Moeke-Maxwell, Tess, Rawiri Wharemate, Stella Black, Kathleen Mason, Janine Wiles, and Merryn Gott. "Toku toa, he toa rangatira: A qualitative investigation of New Zealand Māori end of life care customs." International Journal of Indigenous Health 13, no. 2 (December 14, 2018): 30–46. http://dx.doi.org/10.32799/ijih.v13i2.29749.
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Informal end of life caregiving will increase over the next 30 years in line with the anticipated increase in older Māori deaths. Of concern, New Zealand’s neo-colonial trajectory (loss of lands, cultural disenfranchisement, urban migration, ethnic diversity, global diaspora and changing whānau (family, including extended family) compositions) has restricted some indigenous whānau from retaining their end of life care customs. This article reports on a qualitative pilot study on Māori whānau end of life care customs undertaken to explore how those care customs contribute towards strengthening whānau resilience and bereavement. Five whānau, including thirteen individuals from diverse iwi (tribes), took part in one of six face to face interviews. Kaupapa Māori research methods informed the analysis. The findings report a high level of customary caregiving knowledge among older whānau carers as well as a cohesive whānau collective support system for this group. Tribal care customs were handed down via 1) enculturation with tribal principles, processes and practices 2) observing kaumātua processes and practices and 3) being chosen and prepared for a specific care role by kaumātua. Younger participants had strong cultural care values but less customary care knowledge. The pilot concluded the need for a larger systematic qualitative study of Māori tikanga (customs) and kawa (guidelines) as well as the development of participant digital stories to support a free online educational resource to increase understanding among whānau, indigenous communities and the health and palliative care sectors.
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Rolleston, Anna, Robert N. Doughty, and Katrina Poppe. "The effect of a 12-week exercise and lifestyle management programme on cardiac risk reduction: A pilot using a kaupapa Māori philosophy." International Journal of Indigenous Health 12, no. 1 (June 8, 2017): 116. http://dx.doi.org/10.18357/ijih121201716905.
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<p>Introduction: Cardiovascular disease remains the leading cause of premature death and disability for all New Zealanders. Māori, the Indigenous people of New Zealand, are disproportionately affected. The New Zealand Māori Health Strategy recognises that “health and wellbeing are influenced and affected by the ‘collective’ … and the importance of working with people in their social contexts, not just with their physical symptoms” (Ministry of Health, 2002, p. 1). In a Māori worldview, a holistic approach to health is innate. Objectives: This project piloted a kaupapa Māori approach within an existing 12-week clinical exercise and lifestyle management programme. The aims of the study were to determine the effectiveness of a kaupapa Māori 12-week exercise and lifestyle management programme on parameters of cardiac risk and quality of life. Methods: 12 Māori participants attended, 3 times per week over a 12-week period, for monitored, supervised, and individualised exercise. Participants performed a progressive aerobic-only programme for 6 weeks and then a combined aerobic and resistance training programme from weeks 7 through 12. Education sessions were chosen by participants. Results: There was a statistically significant improvement in waist circumference (–3.7 cm; p = .05), hip circumference (–4.6 cm; p = .03), systolic blood pressure (–22 mm Hg; p = .01), and HDL cholesterol (0.22 mmol/L; p = .01). In addition, physical (p = .05) and overall (p = .03) quality of life improved. Conclusion: A kaupapa Māori approach within a structured lifestyle management programme modifies cardiac risk parameters in Māori.</p>
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Kopua, Diana M. "Factors that facilitate and constrain the utilization of a Kaupapa Māori therapeutic approach with Mahi-a-Atua." Australasian Psychiatry 27, no. 4 (November 14, 2018): 341–44. http://dx.doi.org/10.1177/1039856218810158.
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Objectives: To further progress Kaupapa Māori ( Māori focused) approaches within mental health services this study explored the experiences of Māori clinicians from a dedicated Māori mental health service in New Zealand, with a focus on a specific Kaupapa Māori therapeutic approach, Mahi-a-Atua. Methods: A qualitative approach was used to ascertain factors that facilitate and obstruct the utilization of Mahi-a-Atua. In a focus group hui ( Māori meeting process), eight Māori clinicians discussed their experiences. Results: Facilitation of Mahi-a-Atua by Māori clinicians occurred through interconnectedness of a number of factors including cultural identity, relationships, wairuatanga (spirituality), kaitiakitanga (guardianship), validation of the model and the ability to co-work and engage in meaningful wānanga (learning) around the intervention. The extent to which clinicians used the model depended on their own perceived knowledge and confidence and how best able to integrate both cultural and clinical knowledge. Other constraining factors pertained to inadequate prior training, limited workforce development training and lack of adequate resourcing for specialized services. Conclusions: This research highlights the need for Māori focused specialized training that utilizes co-working within sessions and ongoing wānanga.
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Rolleston, Anna K., Shemana Cassim, Jacquie Kidd, Ross Lawrenson, Rawiri Keenan, and Brendan Hokowhitu. "Seeing the unseen: evidence of kaupapa Māori health interventions." AlterNative: An International Journal of Indigenous Peoples 16, no. 2 (May 25, 2020): 129–36. http://dx.doi.org/10.1177/1177180120919166.
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Māori in Aotearoa have higher incidence, prevalence and mortality from chronic disease. The dominant narrative in Aotearoa about the reasons for Māori ill health neglects to acknowledge the history of colonisation and failures of the health system, alongside the holistic view of health taken by Māori focusing on collective, whānau-based outcomes. In this article, we review health interventions for chronic disease that have a kaupapa Māori philosophical basis. Our findings demonstrate that there is no clear process in health service design, delivery, research and funding that values and understands mātauranga Māori. Western knowledge systems are inadequate for collecting and presenting Māori knowledge. Overall, we highlight that the tension between acknowledging that a “by Māori, for Māori” approach is best, and the difficulty in defining appropriate evidence collection methodology and outcome measures when funders and policy makers continue to require Western-centric interventions is an obstacle to improving Māori health outcomes.
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Herbert, Sarah, Christine Stephens, and Margaret Forster. "It’s all about Whanaungatanga: Alcohol use and older Māori in Aotearoa." AlterNative: An International Journal of Indigenous Peoples 14, no. 3 (July 2, 2018): 200–208. http://dx.doi.org/10.1177/1177180118785381.
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This study explored the socially shared meanings of alcohol use among Indigenous older Māori in Aotearoa (New Zealand). Using a Māori-centred research approach, hui (meeting/s) were held with five kaupapa whānau (groups with a common purpose), comprising older Māori ( n = 19), who shared their perspectives of alcohol use. Kōrerorero (discussion) from each kaupapa whānau was used to configure a shared narrative of older Māori alcohol use. Alcohol use is understood in the context of whanaungatanga (maintaining relationships) which was identified as the primary driver for older Māori engagement in alcohol use environments. However, participants argued that alcohol is not necessary to experience whanaungatanga and alternative options for alcohol free events that support whanaungatanga were shared. These findings highlight the importance of whanaungatanga among Māori and suggest the need for events and activities that support whanaungatanga, rather than alcohol use, to enhance the health and well-being of older Māori.
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Farrell, Mary. "Stranger in Paradise." Ata: Journal of Psychotherapy Aotearoa New Zealand 17, no. 2 (December 1, 2013): 223–34. http://dx.doi.org/10.9791/ajpanz.2013.21.
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This paper explores the figure of intermarried couples against the ground of the cultural and societal background of the country of birth of both partners. Focusing on the issues of identity, belonging, discrimination and acceptance, the paper is illustrated by quotations from Shakespeare’s tragedy, Othello, probably the greatest study of the worst that can happen to a mixed race couple. Subtitled “The Moor of Venice”, it is an agonising portrait of an African soldier who marries the young, white Venetian daughter of a nobleman and runs the gauntlet of various forms of racial attack until the effects on the marriage become devastating. Other illustrations of the key issues will be drawn from case material and my own experience as the child of a mixed marriage.
Waitara
He wherawheranga i te āhua o ngā tokorua moetahi tautahi iwi kē i runga i te papa o te wheako ahurea me te hāpori o ō rāua tahi whenua tūturu. Arotake kau ana ki ngā kaupapa tuakiri, tūrangawaewae, aukati, me te whakaratahanga, ka whakatauriahia ngā kōrero mai i ngā kīanga o te pūrākau aituā rā a Huritao a Othello, tērā pea te arohaehaenga whānui o tētahi āhuatanga kino ka tau ki runga i tētahi tokorua moetahi tautahi iwikē. Kupu rarohia “Te Tangata o Wēneti”, he tauira mō te moetanga o tētahi tangata toa o Āwherika i tētahi kōtiro kirimā, he tamāhine nā tētahi rangatira o Wēneti, ā, ka whāia haeretia te tokorua nei e ngā tūmomo pēhitanga kino katoa kia ngāro rānō te moetahitangta. Ka tauirahia anō ētahi atu take matua mai i ōku whēako waiaro; he tamaiti o tēnei tūmomo moetahitanga.
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Muru-Lanning, Marama, Hilary Lapsley, and Tia Dawes. "Ko ngā kaumātua ngā poupou o tō rātou ao: kaumātua and kuia, the pillars of our understanding." AlterNative: An International Journal of Indigenous Peoples 17, no. 2 (June 2021): 246–53. http://dx.doi.org/10.1177/11771801211019396.
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This feasibility study examined innovations in kaupapa Māori (a Māori approach) research methods to explore kaumātua (older Māori men and women) understandings of ageing well. We designed a research pathway that brought together kaupapa Māori methods in the form of noho wānanga (a method of knowledge sharing) with kaumātua and researchers in Tutukaka in 2018. Kaumātua participants were invited as guests in a comfortable and congenial setting to share their experiences of growing older. Our engagement with kaumātua, and our data-gathering and analysis methods provided an effective method for understanding kaumātua well-being. We found that focusing directly on health did not resonate with participants. There was diffidence when kaumātua talked about their own personal health, when compared with their enthusiasm for other parts of their lives. They understood well-being as a holistic process connecting hinengaro (mental health), wairua (the spirit and spiritual health), tinana (physical health) and te taiao (natural environments).
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Wilkinson, Areta, Huia Jahnke, and Terri Te Tau. "Visual Arts Education through Doctoral Studies in Aotearoa, NZ: Towards a Kaupapa Māori Approach." International Journal of Arts Education 11, no. 1 (2016): 1–12. http://dx.doi.org/10.18848/2326-9944/cgp/v11i01/1-12.
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Hayward, Brooke, Mataroria Lyndon, Luis Villa, Dominic Madell, Andrea Elliot-Hohepa, and Lyndsay Le Comte. "My Home is My Marae: Kaupapa Māori evaluation of an approach to injury prevention." BMJ Open 7, no. 3 (March 2017): e013811. http://dx.doi.org/10.1136/bmjopen-2016-013811.
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Webber-Dreadon, Emma. "Kaitiakitanga: A transformation of supervision." Aotearoa New Zealand Social Work 32, no. 3 (November 2, 2020): 68–79. http://dx.doi.org/10.11157/anzswj-vol32iss3id770.
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INTRODUCTION: This article explores Māori social work supervision in Aotearoa New Zealand, from cultural, iwi, hapū and whānau perspectives. It describes an emerging model of kaitiakitanga (supervision) entitled “He Maunga, He Tangata, He Tapu, He Kahu.”APPROACH: It is based on the author’s experience and tribal relationships, and proposes a model reinterpreting the supervisory relationship by first re-examining the meanings of these relationships from a Māori perspective. It explains the rationale of the model in order to clarify its origins, principles, purpose, obligations and responsibilities in the field of kaitiakitanga (supervision). The nine principles discussed, along with four overarching themes identified within Te Ao Māori, reflect the importance of integrating customary practices in to achieve the best outcomes for the people we serve and work with.IMPLICATIONS: These principles are crucial to the practice of kaimahi-a-iwi and kaitiakitanga, where it is important not only to care, protect, guide, teach, influence and encourage, but also to consider self-care, and develop safe and accountable practices for all people.
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Hikaka, Joanna, Rhys Jones, Carmel Hughes, Martin J. Connolly, and Nataly Martini. "Utilising te Tiriti o Waitangi to approach health intervention development and research: pharmacist-facilitated medicines review interventions for Māori older adults." Journal of Primary Health Care 13, no. 2 (2021): 124. http://dx.doi.org/10.1071/hc20114.
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ABSTRACT INTRODUCTIONte Tiriti o Waitangi guarantees Māori the right to: self-determination, equitable health outcomes, be well informed, health care options, including kaupapa Māori and culturally safe mainstream services, and partnership in the health care journey. Despite integration of these principles into policy, there remains a lack of application in health service development, and health inequities remain. AIMWe aimed to use te Tiriti o Waitangi to structure the development of a culturally safe health intervention, using as an exemplar pharmacist-facilitated medicines review for Māori older adults. METHODSPrevious research undertaken by our group (a systematic review, and interviews with stakeholders including Māori older adults) was used to inform the aspects to include in the intervention. Kaupapa Māori theory was used to underpin the approach. Intended outcomes, requirements for change, and outcome measures to assess change were mapped to te Tiriti o Waitangi principles as a way to structure the pharmacist-facilitated medicines review intervention and research processes. RESULTSFindings from our previous research identified 12 intended intervention outcomes, including that the intervention be flexible to adapt to diverse needs in a way that is acceptable and culturally safe for Māori and that it supports Māori older adults to control and have confidence in their medicine treatment and wellbeing. DISCUSSIONWe present an approach to the development of a pharmacist-facilitated medicines review intervention for Māori older adults, structured around the principles of te Tiriti o Waitangi, to support the implementation of a culturally safe, pro-equity intervention.
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Moyle, Paora. "A model for Māori research for Māori practitioners." Aotearoa New Zealand Social Work 26, no. 1 (May 15, 2016): 29–38. http://dx.doi.org/10.11157/anzswj-vol26iss1id52.
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This article will discuss the theory and the research design used in a study as partial fulfilment of completing a Master of Social Work degree. The research design consisted of a Māori-centred approach, drawing strongly from Kaupapa Māori theory and principles, using qualitative methods. It presents the author’s research journey and discusses the practical tasks involved in doing research, as encouragement and support for other Māori practitioners thinking about doing a Master of Social Work.
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Bush, Allister, Whetu Campbell, and Maire Ransfield. "Te Ara Waiora a Tāne: a kaupapa Māori mental-health assessment and intervention planning approach." Australasian Psychiatry 27, no. 4 (February 18, 2019): 337–40. http://dx.doi.org/10.1177/1039856219829225.
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Objective: The aims of this paper are to describe a Māori approach to assessment and intervention planning using the Māori creation narrative Te Ara a Tāne (The Journey of Tāne) and to outline an evaluation one year after the model was implemented. Conclusions: Te Ara Waiora a Tāne is a kaupapa Māori (Māori-centred) mental-health engagement, assessment, goal setting and planning approach designed to enhance the mana (spiritual and personal authority) of whānau (individuals and family/families) at the point they enter a Māori service and during ongoing mental-health work. Preliminary evaluation indicated that staff considered the model user-friendly and helpful for whānau. Further evaluation is needed to assess the impact of this approach on Māori whānau engagement with services.
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Pitama, Suzanne, J. Elisabeth Wells, Allamanda Faatoese, Karen Tikao-Mason, Paul Robertson, Tania Huria, Tawhirimatea Gillies, et al. "A Kaupapa Māori approach to a community cohort study of heart disease in New Zealand." Australian and New Zealand Journal of Public Health 35, no. 3 (May 31, 2011): 249–55. http://dx.doi.org/10.1111/j.1753-6405.2011.00702.x.
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Carlson, Teah, Helen Moewaka Barnes, and Tim McCreanor. "Health literacy in action: Kaupapa Māori evaluation of a cardiovascular disease medications health literacy intervention." AlterNative: An International Journal of Indigenous Peoples 15, no. 2 (February 14, 2019): 101–10. http://dx.doi.org/10.1177/1177180119828050.
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The healthcare system is complex and challenging to virtually everyone but more so to those who are marginalised, impoverished, and isolated—all factors that exacerbate health literacy barriers. This article reports on an analysis of qualitative data collected for a kaupapa Māori evaluation of a Cardiovascular Disease Medications Health Literacy Intervention. The evaluation study involved a kaupapa Māori evaluation of the effectiveness of the intervention and the discussion of wider learnings in relation to health literacy interventions with Māori and other Indigenous communities. Findings are grouped into three key themes: Whakaaro, tūrangatira, and whanaungatanga. Whakaaro—fluidity of understanding—refers to the importance of maintaining patient medication knowledge and nurturing relationships between patients and health professionals. Tūrangatira—presence—refers to changes in participation practices between patients and health professionals, as well as the limitations and outcomes of the intervention approach. Whanaungatanga—building relationships—covers the intervention structure and design and the role of the research nurse. This study highlighted that the responsibility for improving health literacy lies with everybody in making substantial systemic change. In this intervention, the focus of responsibility for building health literacy skills in patients and whānau (family) sat with front-line health professionals.
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Masters-Awatere, Bridgette, and Rebekah Graham. "Whānau Māori explain how the Harti Hauora Tool assists with better access to health services." Australian Journal of Primary Health 25, no. 5 (2019): 471. http://dx.doi.org/10.1071/py19025.
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In this paper, whānau Māori highlight how a Kaupapa Māori-centred intervention (the Harti Hauora Tamariki tool, hereafter Harti tool) has improved interactions with health services. The Harti tool is undergoing a randomised control trial (RCT) at Waikato Hospital in New Zealand. As part of the RCT, the authors engaged in a series of qualitative interviews with whānau members of tamariki Māori (children aged 0–5 years) admitted to Waikato Hospital’s paediatric ward. Whānau who met at least one criteria for New Zealand’s domains of deprivation were included. Using a Kaupapa Māori approach to the study, participants shared their views on barriers and facilitators to accessing health resources and primary care services. The interviews conducted highlight how the Harti tool, when administered in a culturally appropriate and respectful manner that prioritised relationship-building, enabled better connection to healthcare services. Prevalent in our analysis were connections to wider determinants of health and ways to reduce existing health inequities. To conclude the paper, how the Harti tool has enhanced feelings of being in control of health, with the potential to reduce the likelihood of a hospital readmission, is highlighted.
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Masters-Awatere, Bridgette, and Rebekah Graham. "Corrigendum to: Whānau Māori explain how the Harti Hauora Tool assists with better access to health services." Australian Journal of Primary Health 25, no. 5 (2019): 515. http://dx.doi.org/10.1071/py19025_co.
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In this paper, whānau Māori highlight how a Kaupapa Māori-centred intervention (the Harti Hauora Tamariki tool, hereafter Harti tool) has improved interactions with health services. The Harti tool is undergoing a randomised control trial (RCT) at Waikato Hospital in New Zealand. As part of the RCT, the authors engaged in a series of qualitative interviews with whānau members of tamariki Māori (children aged 0–5 years) admitted to Waikato Hospital’s paediatric ward. Whānau who met at least one criteria for New Zealand’s domains of deprivation were included. Using a Kaupapa Māori approach to the study, participants shared their views on barriers and facilitators to accessing health resources and primary care services. The interviews conducted highlight how the Harti tool, when administered in a culturally appropriate and respectful manner that prioritised relationship-building, enabled better connection to healthcare services. Prevalent in our analysis were connections to wider determinants of health and ways to reduce existing health inequities. To conclude the paper, how the Harti tool has enhanced feelings of being in control of health, with the potential to reduce the likelihood of a hospital readmission, is highlighted.
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Ahuriri-Driscoll, Annabel, Maui Hudson, Jeff Foote, Maria Hepi, Marara Rogers-Koroheke, Hone Taimona, Gail Tipa, et al. "Scientific Collaborative Research with Māori Communities: Kaupapa or Kūpapa Māori?" AlterNative: An International Journal of Indigenous Peoples 3, no. 2 (August 2007): 60–81. http://dx.doi.org/10.1177/117718010700300205.
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The phrase ‘for Māori, by Māori, with Māori’, synonymous with Kaupapa Māori research, reflects the strong community participatory orientation and aims of this paradigm. Its use has evolved from glib reference and catchphrase, to a ‘checklist'/gauge of how well a research project has enacted community participatory principles, and to what extent Māori participation in the research process is meaningful and empowered. Description of research according to this ‘shorthand’ definition, however, can be misleading. This paper will discuss two models of collaborative scientific research, conducted at the Institute of Environmental Health and Research (ESR) in association with Māori communities, ‘for, by and with Māori’. However, Te Riu o Hokianga and the Rakaipaaka Health and Ancestry Study occupy opposite ends of the shared partnership – researcher-led spectrum, and differ quite significantly in their orientation, application of Māori research principles, and approach to achievement of their objectives. If the ‘for, by and with’ mantra does not in itself sufficiently guarantee alignment with Kaupapa Māori principles, what other mechanisms exist to ensure that this is so? Is articulating the degree of Māori responsiveness for funding and ethics proposals adequate? Where these judgements are largely subjective, who decides when a research project ‘measures up’: Kaupapa Māori researchers, participating Māori communities, funders, or perhaps ethics committees? The importance of Māori-focused innovation, development and advancement in research has been indicated within Vote RS&T policy and incorporated into funding/investment opportunities within an existing framework that values research excellence and a track record. Ensuring that research excellence as defined and purchased translates into excellence in practice is one issue. A further and equally important issue is whether the measures and means of achieving excellence therein translate into excellence for research practice with Māori communities. In the context of conducting research with Māori within a Crown Research Institute, a third issue emerges: that of the alignment (or not) of science excellence indicators and outcomes with those of Māori research excellence. With reference to two examples of science research collaboration with Māori communities, these three key issues will be considered, with inference for Māori research excellence and future directions in collaborative scientific research.
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Te Morenga, Lisa, Crystal Pekepo, Callie Corrigan, Leonie Matoe, Rangimarie Mules, Debbie Goodwin, Janelle Dymus, et al. "Co-designing an mHealth tool in the New Zealand Māori community with a “Kaupapa Māori” approach." AlterNative: An International Journal of Indigenous Peoples 14, no. 1 (January 23, 2018): 90–99. http://dx.doi.org/10.1177/1177180117753169.
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Obesity rates in Aotearoa/New Zealand continue to rise, and there is an urgent need for effective interventions. However, interventions designed for the general population tend to be less effective for Māori communities and may contribute to increased health inequities. We describe the integration of co-design and kaupapa Māori research approaches to design a mobile-phone delivered (mHealth) healthy lifestyle app that supports the health aspirations of Māori communities. The co-design approach empowered our communities to take an active role in the research. They described a holistic vision of health centred on family well-being and maintaining connections to people and place. Our resultant prototype app, OL@-OR@, includes content that would not have been readily envisaged by academic researchers used to adapting international research on behaviour change techniques to develop health interventions. We argue that this research approach should be considered best practice for developing health interventions targeting Māori communities in future.
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Olsen, Torjer A. "Privilege, Decentring and the Challenge of Being (Non-) Indigenous in the Study of Indigenous Issues." Australian Journal of Indigenous Education 47, no. 2 (July 4, 2017): 206–15. http://dx.doi.org/10.1017/jie.2017.16.
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There are acceptable ways of studying Indigenous issues as a non-Indigenous scholar. Still, the role and identity of the scholar is important and debated within the study of Indigenous issues. The purpose of this article is to accept, but explore the premise of a distinction between Indigenous and non-Indigenous. I claim the possibility of taking adecentredspace within Indigenous studies and move towards a methodological and theoretical foundation that is informed by scholars with different stances and backgrounds. A key approach is the intersectional approach to privilege. Neither privilege/oppression, Indigenous/non-Indigenous, nor insider/outsider are binary relations. From Indigenous methodologies such as kaupapa Māori, I emphasise, in particular, the local starting point, arguing that this is the way to transfer relevant issues to a bigger context.
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Wild, Cervantée E. K., Ngauru T. Rawiri, Donna M. Cormack, Esther J. Willing, Paul L. Hofman, and Yvonne C. Anderson. "A Collaborative Indigenous–non-Indigenous Partnership Approach to Understanding Participant Experiences of a Community-Based Healthy Lifestyles Program." Qualitative Health Research 31, no. 8 (March 11, 2021): 1404–11. http://dx.doi.org/10.1177/1049732321998640.
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We describe the approach of an Indigenous–non-Indigenous research partnership in the context of a qualitative study which aimed to understand barriers and facilitators to engagement in a community-based healthy lifestyles program in Aotearoa/New Zealand. Informed by Kaupapa Māori research principles and by “Community-Up” research values, this collaborative approach between the mixed Māori–non-Māori research team effectively engaged with Māori and non-Māori families for in-depth interviews on participant experience, including with non-service users. “Community-Up” research principles allowed for a respectful process which upheld the mana (status, dignity) of the interview participants and the research team. Challenges included maintaining flexibility in our conceptions of ethnicity to reflect the complexity of modern family life in Aotearoa/New Zealand. We were committed to ongoing communication, awareness, and attention to the relationships that formed the basis of our research partnership, which allowed effective navigation of challenges and was critical to the study’s success.
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Kinnear, Susan Lilico. "“He Iwi tahi tatou”: Aotearoa and the legacy of state-sponsored national narrative." Corporate Communications: An International Journal 25, no. 4 (July 17, 2020): 717–31. http://dx.doi.org/10.1108/ccij-11-2019-0133.
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PurposeThe purpose of this paper is to discuss the internal historical forces that shaped national identity in New Zealand and how state-sponsored ideographs and cultural narratives, played out in nation branding, government–public relations activity, film and the literature, contributed to the rise of present days’ racism and hostility towards non-Pakeha constructions of New Zealand’s self-imagining.Design/methodology/approachThe paper takes a cultural materialist approach, coupled with postcolonial perspectives, to build an empirical framework to analyse specific historical texts and artefacts that were supported and promoted by the New Zealand Government at the point of decolonisation. Traditional constructions of cultural nationalism, communicated through state-sponsored advertising, public information films and national literature, are challenged and re-evaluated in the context of race, gender and socio-economic status.FindingsA total of three major groupings or themes were identified: crew, core and counterdiscourse cultures that each projected a different construction of New Zealand’s national identity. These interwoven themes produced a wider interpretation of identity than traditional cultural nationalist constructions allowed, still contributing to exclusionary formations of identity that alienated non-Pakeha New Zealanders and encouraged racism and intolerance.Research limitations/implicationsThe research study is empirical in nature and belongs to a larger project looking at a range of Pakeha constructions of identity. The article itself does not therefore fully consider Maori constructions of New Zealand’s identity.Originality/valueThe focus on combining cultural materialism, postcolonial approaches to analysis and counterdiscourse in order to analyse historical national narrative provides a unique perspective on the forces that contribute to racism and intolerance in New Zealand’s society. The framework developed can be used to evaluate the historical government communications activity and to better understand how nation branding leads to the exclusion of minority communities.
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Collins, Hēni. "The Meeting of Two Tides." Ata: Journal of Psychotherapy Aotearoa New Zealand 16, no. 2 (December 17, 2012): 217–28. http://dx.doi.org/10.9791/ajpanz.2012.20.
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Consistent with the theme of this year’s conference, “Tōna Kanohi, Kauae Moko: The Face that Turns Towards her Ancient Self”, this article includes a personal narrative about taking moko kauae, and some of the cross-cultural tensions associated with that decision within our whānau/family. It also describes my thesis Te Pūtahitanga o Ngā Tai e Rua (The Meeting of Two Tides) (Collins, 2004). The thesis aimed to provide new insights and understandings about the challenges, vulnerabilities and strengths associated with being of mixed Māori and Pākehā heritage in Aotearoa New Zealand. It was based on the life narratives of eleven men and women of dual Māori–Pākehā heritage and looked at change over time, particularly the process of seeking and developing cultural and ethnic identity strength as Māori. It acknowledged ongoing stresses and tensions; coping strategies; and described two cases in which coping strategies were overwhelmed and breakdown occurred. It considered whether a dual Māori–Pākehā ethnicity can be maintained and stabilised over time in the light of inequities and racism in society. Most participants in the thesis were high achievers in terms of education, career success and acculturation and socialisation as Māori. These factors perhaps facilitated the level of self-validation required to tolerate the stress of maintaining a dual identity position for some. The Māori cultural and political renaissance has involved defining Māori in terms of difference from Pākehā/Europeans, but this thesis explored the overlap — genetic, cultural, and social — between the two ethnic groups and provided new insights into diversity within the Māori ethnic group.
Waitara
Ōrite ki te kaupapa o tē hui o tēnei tau, “Tōna Kanohi, Kauae Moko: The Face that Turns Towards her Ancient Self”, kei roto i tēnei tuhinga he kōrero whaiaro e pā ana ki te tāmoko kauae, me ētahi o ngā maniore ahurea-whakawhitinga uru mai ki tērā whakaritenga i roto i tō mātou whānau. Ka whakaahuahia anō taku tuhinga roa ‘Te Pūtahitanga o Ngā Tai e Rua (Collins, 2004). Ko te whāinga a te tuhinga he whakarato tirohanga mātatau hou e pā ana ki ngā wero, hauaitu me ngā awe piri ki te hunga whai totorua- Māori-Pākehā i Aotearoa Niu Tīreni. I pūpū ake mai i ngā kōrero koiora ā ngā tāngata tokongahuru mā tahi heke mai i te toto Māori-Pākehā, ā, ka titiro ki ngā nekenekehanga haere o te wā, whaitika tonu I te huarahi kimihanga ā, whanaketanga o te awe ahurea, awe ahurea tuakiri Māori. E whakaaea ana e haere tonu ana ngā kōhikuhiku, ngā maniore; ngā whakahaere rautaki; ā, ka whakaatuhia ngā tauria e rua i te āpuruahangatia ngā whakahaereng rautaki, ā, ka puta te mānukanuka. I whakaarohia mēnā ka taea te pupuri te whakakōhatu i te ahurea Māori-Pākehā huri noa te wā, inā rā i te āhua o ngā rerekētanga me te aukati iwi i rō porihanga. Ko te nuinga o ngā kaituku kōrero o te tuhinga nei, he ihupuku teitei i roto i te mātauranga, te mahi, te tuakiritanga me te hāpori i roto i tōna Māoritanga. Nā ēnei whiwhinga pea i āwhinahia ai te pae o tōna whaitake-whaiaro i taea ai te hiki i te kōhukihukinga o te mau ki o rātou tuakiri rua. I te whakaaranga rangatiranga ahurea, tōrangapū Māori te whakaurunga mai o te rangatiratanga o te Māori rerekē anō ana i te iwi Pākehā/Kiritea, engari ko tā tēnei tuhinga he rangahau i te tautoro — ira, ahurea, hāpori — i waenganui i ngā rōpū tuakiri e rua, ka whakauru tirohanga hou ki te kanorautanga kai roto i te rōpū tuakiri Māori.
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Thompson, Newton. "Do Māori initiatives by Māori and for Māori really help Māori?" Aotearoa New Zealand Social Work 20, no. 4 (July 17, 2017): 56–59. http://dx.doi.org/10.11157/anzswj-vol20iss4id332.
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Do Māori initiatives by Māori and for Māori really help Māori? In order for me to answer this question I will discuss ‘Hokowhitu’, a rangatahi life-skills programme designed specifically for Māori, by Māori, using a kaupapa Māori approach. The programme was part of a research project undertaken by the School of Physical Education at the University of Otago and was aimed at Māori rangatahi who were susceptible to alcohol and drug abuse within their micro-interactive surroundings. After a description of the programme I will finish with a discussion on how the programme influenced me personally with a critical analysis based entirely on my personal thoughts which should not be used to undermine the objectives of the creator of the programme.
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Love, Tyron, and Elspeth Tilley. "Acknowledging power: The application of Kaupapa Māori principles and processes to developing a new approach to organisation–public engagement." Public Relations Inquiry 3, no. 1 (January 2014): 31–49. http://dx.doi.org/10.1177/2046147x14521198.
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Te Karu, Leanne, Linda Bryant, and C. Raina Elley. "Maori experiences and perceptions of gout and its treatment: a kaupapa Maori qualitative study." Journal of Primary Health Care 5, no. 3 (2013): 214. http://dx.doi.org/10.1071/hc13214.
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INTRODUCTION: The prevalence of gout among Maori is one of the highest in the world. This study explores the perceptions, understanding and treatment of gout among Maori. METHODS: A qualitative general inductive approach was used, guided by kaupapa Maori principles. Participants included 12 Maori aged 4879 years with gout. Semi-structured interviews were undertaken, taped and transcribed. Themes were identified from transcripts. FINDINGS: Participants described overwhelming sufferance due to gout, which was sometimes considered inevitable. All participants believed or had been informed that gout is caused by food and/or drink. This led to feelings of self-blame and blame from partners and employers. Whanau (family) were a resource for information and a support when independence was limited. Rongoa (traditional medicine) played a role in the lives of rural but not urban participants. Many reported stoicism, putting up with pain and putting others before themselves, as the Maori way. Medicines used for gout management were predominantly non-steroidal anti-inflammatory drugs, colchicine and prednisone, with allopurinol only playing a role late in the disease. Medications were often poorly understood and consequently improperly used. Relationships with health professionals were important, but cultural, financial and time barriers impaired access and understanding. Gout had a huge, negative impact on the lives of participants. CONCLUSION: The quality of lives of many people with gout could be improved by better understanding through educational campaigns for health professionals and the community. Culturally sensitive health care systems and a paradigm shift in gout management and early preventive treatment are needed. KEYWORDS: Drug therapy; ethnic groups; gout; health status disparities; primary health care; qualitative research
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Jafari, Mostafa, and Hamid Reza Zarghami. "Effect of TRIZ on enhancing employees’ creativity and innovation." Aircraft Engineering and Aerospace Technology 89, no. 6 (October 2, 2017): 853–61. http://dx.doi.org/10.1108/aeat-01-2016-0004.
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Purpose Regarding the important roles of creativity and innovation for accomplishing innovative missions in aerospace industries, this study aims to explore the impact of a three-month TRIZ (an engineering problem-solving toolkit) training workshop on enhancing three important creativity- and innovation-related characteristics of employees in Iran aerospace industries. Design/methodology/approach A three-month TRIZ educational program was run. Three standard questionnaires were used for assessing creative thinking (CT), need for cognition (NFC) and interest in work innovation (IWI). From different scientific sectors of aerospace industries, 290 participants took part in completing pre- and post-test questionnaires. The collected data were analyzed by the related statistical methods (the sign test, correlation analysis and descriptive statistics). Findings The results indicate that the TRIZ training workshop directly enhanced CT, NFC and IWI scores, and that there is a statistically significant positive correlation between these characteristics. Also, the results of the correlation analysis of these variables and the demographic features of the participants shed light on interesting facts that can be used for decision makers and researchers of aerospace industries. Research limitations/implications This study opens a new way for further research in the analysis of the impact of problem-solving techniques on improving creativity and innovation in aerospace and other high-tech industries. Originality/value This paper may be of high value to researchers in creativity and innovation fields in the high-tech industries, including the aerospace industry. This study further facilitates decision-making by enhancing inventive problem solving in these industries. It gives valuable information and guidelines that hopefully will help managers to consider the important issues during TRIZ toolkit establishment in their organizations.
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Rahiri (Ngāti Porou, Te Atihaunui-a-Pāpārangi, Ngāti Whātua, Jamie-Lee, Ashlea Gillon (Ngāti Awa), Jason Tuhoe (Ngāti Maru, Ngāti Pūkenga, Ngā Puhi), Andrew D. MacCormick, Andrew Hill, and Matire Harwood (Ngā Puhi). "Māori experiences of bariatric surgery in South Auckland, New Zealand." AlterNative: An International Journal of Indigenous Peoples 16, no. 4 (September 24, 2020): 300–308. http://dx.doi.org/10.1177/1177180120956708.
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Access to publicly funded bariatric surgery in New Zealand is limited, but privileges patients who identify as New Zealand European or Other European. This example of institutional racism in the New Zealand health system further reiterates that Māori face inequitable access to gold standard medical interventions. This article analyses semi-structured interviews undertaken with Māori who had bariatric surgery at Counties Manukau Health which houses the largest public bariatric service. Thirty-one interviews were conducted, from which six themes were identified in relation to the stages of the bariatric journey. A thematic analysis of transcripts using an inductive approach was undertaken. Using Kaupapa Māori Research–aligned methodology, sites of racism, compassion, clinical barriers to positive health experiences and life-changing experiences were identified along the bariatric journey for Māori patients.
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Hippolite, Holly Raima, and Toni Bruce. "Speaking the Unspoken: Racism, Sport and Maori." Cosmopolitan Civil Societies: An Interdisciplinary Journal 2, no. 2 (August 19, 2010): 23–45. http://dx.doi.org/10.5130/ccs.v2i2.1524.
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In this paper, we argue that the intersection of two key ideologies – New Zealand’s purported history of good race relations, and the positive contribution sport is believed to make to racial equality – has created an environment in which it is difficult to talk about, let alone discuss constructively, Māori experiences of racism in the sport context. Our aim is to put the issue on the agenda by engaging with 10 experienced Māori sport participants, coaches and administrators whose experiences demonstrate the existence of, and pain caused by, cultural and institutional racism in New Zealand sport. In this aim, we do not seek to hide behind a veil of neutrality or objectivity. Rather, following a kaupapa Māori research approach, our interest is in bringing to light the voices, frustrations and concerns of Māori in order to contribute to a much-needed conversation.