Journal articles on the topic 'Kaupapa Māori Research'
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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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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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Stevenson, Kendall. "A consultation journey: developing a Kaupapa Māori research methodology to explore Māori whānau experiences of harm and loss around birth." AlterNative: An International Journal of Indigenous Peoples 14, no. 1 (November 27, 2017): 54–62. http://dx.doi.org/10.1177/1177180117744612.
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Kaupapa Māori (by Māori, for Māori, with Māori) researchers have provided a space to undertake research that is culturally responsive, ensures the voices of Māori (Indigenous peoples of Aotearoa New Zealand) are heard, and challenges structural barriers to Māori health and wellbeing. This article describes my journey to develop a Kaupapa Māori methodology appropriate for exploring whānau (families) experiences following the harm or loss of their infant around birth. Guidance from key informants was sought and a Kaupapa Māori methodology was then developed based on their wisdom, expertise, and experience. The five components of this methodology are designed to keep all involved in this research safe: whānau (family), wāhi haumaru (providing a safe space), whakaaro (engaging in Māori philosophies), kaitiaki (being empathetic), and hononga (building and maintaining relationships). Researchers undertaking Kaupapa Māori research are invited to use this methodology, or follow a similar process to develop their own expert-informed methodology.
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Borell (Ngāti Ranginui, Ngāi Te Ran, Belinda, Kura Te Waru Rewiri (Ngāti Kahu, Ngāpuhi, N, Helen Moewaka Barnes (Te Kapotai, Ngāpuhi-nui-ton, and Tim McCreanor (Ngāti Pākehā). "Beyond the veil: Kaupapa Māori gaze on the non-Māori subject." Journal of Sociology 56, no. 2 (December 25, 2019): 197–212. http://dx.doi.org/10.1177/1440783319893503.
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Kaupapa Māori methodologies in Aotearoa New Zealand have often been applied to content of immediate and direct relevance to Māori communities. Some of these include research about aspects of cultural revitalisation or examinations of the position Māori occupy within broader ethnic disparities, particularly in health and social outcomes. This article seeks to expand the application of Kaupapa Māori paradigms to research topics outside ‘te ao Maori’ (the Māori world). We argue that the Kaupapa Māori theorising of a Māori visual arts and culture scholar can provide crucial insights on white privilege in Aotearoa New Zealand with a view to addressing disparities and creating more embracing and equitable perspectives of belonging, citizenship and nationhood.
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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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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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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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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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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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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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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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Brewer, Karen M., Matire L. N. Harwood, Clare M. McCann, Sue M. Crengle, and Linda E. Worrall. "The Use of Interpretive Description Within Kaupapa Māori Research." Qualitative Health Research 24, no. 9 (August 5, 2014): 1287–97. http://dx.doi.org/10.1177/1049732314546002.
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Eggleton, Kyle, Lynette Stewart, and Atarangi Kask. "Ngātiwai Whakapakari Tinana: strengthening bodies through a Kaupapa Māori fitness and exercise programme." Journal of Primary Health Care 10, no. 1 (2018): 25. http://dx.doi.org/10.1071/hc17068.
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ABSTRACT INTRODUCTION Activity based weight loss programmes may result in modest reductions in weight. Despite the small successes demonstrated by these interventions, there are few examples that specifically address the disparity of obesity for Māori compared to non-Māori. AIM This research highlights the results of a Kaupapa Māori fitness and exercise programme that aimed to assist mainly Māori adults, to lose weight. The programme was designed to support participants by using Māori cultural values. METHODS A Muay Thai kickboxing exercise programme was developed with community involvement. Kaupapa Māori principles underpinned the programme, such as whanaungatanga and tino rangatiratanga. Ninety-three participants were followed for at least 3 months. Participants’ blood pressure, weight, body mass index, mental wellbeing scores, and waist and hip circumferences were collected at regular intervals. Multiple linear models were used to calculate estimated changes per 100 days of the programme. RESULTS The mean duration of participation was 214 days. The estimated weight loss per participant per 100 days was 5.2 kg. Statistically significant improvements were noted in blood pressure, waist and hip circumference, systolic blood pressure and mental wellbeing. DISCUSSION The improvements in physical and mental wellbeing are thought to have stemmed, in part, from the use of Kaupapa Māori principles. The success of this programme strengthens the argument that programmes aiming to address the precursors of chronic disease need to be designed for Māori by Māori in order to reduce health inequities.
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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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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: A Research Study of Attachment from an Indigenous Māori Perspective." Ata: Journal of Psychotherapy Aotearoa New Zealand 23, no. 2 (February 27, 2020): 61–76. http://dx.doi.org/10.9791/ajpanz.2019.07.
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Tūhono Māori is a qualitative research project that engages with Indigenous Kaupapa Māori methodology and methods. The purpose is to investigate a uniquely Māori approach for understanding the nature in which healthy whānau (family) relationships are fostered within a Māori social system. The research seeks to advance what we understand about healthy attachments through an Indigenous Māori lens, exploring traditional and contemporary notions of attachment in which healthy emotional bonds are fostered and secure whānau attachments promoted. The aim of this research is to develop Māori theory that will shape trauma-informed interventions for Māori children and their whānau. The study is intended to address a knowledge gap in which tūhono (attach/bond) and related concepts such as tūhonotanga (attachment/connectedness) are proposed as a contemporary Māori notion of attachment. This paper discusses the methodology and methods employed in the Tūhono Māori research project.
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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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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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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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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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Wolfgramm, Rachel, Chellie Spiller, Ella Henry, and Robert Pouwhare. "A culturally derived framework of values-driven transformation in Māori economies of well-being (Ngā hono ōhanga oranga)." AlterNative: An International Journal of Indigenous Peoples 16, no. 1 (November 25, 2019): 18–28. http://dx.doi.org/10.1177/1177180119885663.
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This article is based on current research investigating Māori economies of well-being. A primary question is “what constitutes transformative and prosperous Māori economies of well-being?” The impetus for the inquiry is a surge in interest in strategies that reconcile multidimensional demands in Māori development. The study is situated within an international renaissance of research and policy development in economies of well-being. The article contributes to a comprehensive, multilevel and interdisciplinary review of Māori economies and well-being literature. In addition, it offers a distinctive culturally derived framework: Ngā hono ōhanga oranga (Māori relational economies of well-being). This framework extends understanding of economies of well-being to include relational dimensions derived from Māori ontologies, mātauranga and kaupapa Māori (Māori approach). This framework offers valuable insights that can be used to advance policy development and implementation of economies of well-being. Future directions outline how this framework informs current and future research investigating Māori leadership and decision making.
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Mark, Glenis, Kerry Chamberlain, and Amohia Boulton. "Acknowledging the Māori cultural values and beliefs embedded in rongoā Māori healing." International Journal of Indigenous Health 12, no. 1 (June 8, 2017): 75. http://dx.doi.org/10.18357/ijih121201716902.
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<p>An exploration of rongoā Māori (a system of Māori healing based on Māori cultural traditions) was conducted to ascertain the cultural values and beliefs of Māori, the Indigenous peoples of Aotearoa/New Zealand, that are related to Māori healing. A Kaupapa Māori approach utilising Māori cultural concepts throughout the research process guided the overall study design. Semi-structured narrative interviews were conducted in 2009 and 2010 with 17 rongoā Māori healers. The rourou Māori method of data analysis, a 3-step process created specifically for this project, was employed to analyse healers’ talk about the underlying concepts of rongoā Māori healing. Two key topics emerged: concepts of healing, and the focus of healing. The importance of acknowledging Māori cultural values and beliefs inherent within rongoā Māori healing concepts and the focus of healing is discussed. </p>
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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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Wallace, Eliza. "Ngā Aroro and Social Work Supervision." Aotearoa New Zealand Social Work 31, no. 3 (September 30, 2019): 20–31. http://dx.doi.org/10.11157/anzswj-vol31iss3id645.
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INTRODUCTION: This article explores the interconnectivity between Te Ao Māori (Māori worldview) concepts and supervision.METHOD: The main focus of the research was to highlight ngā aroro (key concepts) from Te Ao Māorii that influence critical reflection in supervision and the cultural effectiveness of supervision. The embedding of kaupapa Māori (Māori approaches) research principles and ethics meant that the methodology provided a supportive shelter for consciousness-raising, critical dialogue, reflection on supervision practice and for oral cultural narrative to be honoured. A unique part of the methodology was the inclusion of a Whakawhanaungatanga Research Advisory Roopu, which provided the necessary cultural oversight of the research.FINDINGS: The research used a thematic analysis that brought to light six conceptual themes from Te Ao Māori to unlock heightened holistic learning and support in supervision practice. The findings revealed that customary knowledge, skills and methods were purposefully accessedto enable the re-indigenising of social work supervision. The conceptual frameworks showed elements of co-design, an awakened spiritual awareness and a desire to explore one’s cultural sense of self.IMPLICATIONS: The research challenges the conventions of social work supervision to review supervision theory and practice particularly in considering the strengths of supervision provided by non-registered social work supervisors and the cultural effectiveness of supervision being developed, measured and evaluated based on the supervision goals of the supervisee and indigenous aspirations.
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Mikahere-Hall, Alayne. "Constructing research from an indigenous Kaupapa Māori perspective: An example of decolonising research." Psychotherapy and Politics International 15, no. 3 (October 2017): e1428. http://dx.doi.org/10.1002/ppi.1428.
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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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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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Watson, Ange (Andrea). "Pā Harakeke as a research model of practice." Aotearoa New Zealand Social Work 32, no. 3 (November 2, 2020): 30–42. http://dx.doi.org/10.11157/anzswj-vol32iss3id767.
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INTRODUCTION: This article will present a research study with seven Māori social workers (kaimahi) when exploring tukia (collision) of their personal, professional and cultural worlds.METHOD: Kaupapa Māori underpinned this research, and pūrākau was utilised to connect the research to Māori worldviews; however, the framework was guided by Pā Harakeke. Pā Harakeke is often used as a metaphor for whānau and a model for protection of children,whānau structure and well-being. Pā Harakeke underpinned the structure of the research and this article will unfurl how it framed the methods and methodology. The harakeke sits well in this research as the focus is on the well-being of kaimahi Māori—caring for the carers, helping the helpers and healing the healers.FINDINGS AND OUTCOMES: An outcome from the Tukia research was that kaimahi shared words of wisdom (Ngā Kupu Taonga) outlining what assisted them to navigate their way through personal–professional collisions. These include self-care, use of appropriate supervision, organisational and cultural support mechanisms and growing from experiences. It is the hope that these taonga may help other kaimahi who experience Tukia in their mahi. These Ngā Kupu Taonga are presented in a Mauri Ora o te Pā Harakeke framework.
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Adcock, Anna, Beverley Lawton, and Fiona Cram. "E Hine: Talking about Māori teen pregnancy with government groups." AlterNative: An International Journal of Indigenous Peoples 12, no. 4 (December 2016): 380–95. http://dx.doi.org/10.20507/alternative.2016.12.4.4.
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Despite improved access to health services in Aotearoa New Zealand there remains a significant socio-economic and health gap between Māori (Indigenous New Zealanders) and Pākehā (non-Māori). E Hine (Girl) is a qualitative Kaupapa Māori (by Māori, for Māori) research project seeking to identify barriers and facilitators to positive health outcomes for young Māori mothers (under 20 years) and their infants. We present the findings of a discourse analysis of six semi-structured interviews with 13 representatives from six government agencies who were asked how their agency catered to the needs of young Māori mothers. Interviews were conducted in Wellington in 2013. First, we discuss respondents’ perspectives on how their agencies work to increase positive health outcomes. Next, we discuss structural issues, such as resource distribution, organization, and “silence”, that may act as barriers to positive outcomes. Addressing these barriers is essential to successfully deliver policies and initiatives that meet the needs of young Māori mothers and their infants.
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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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Torepe, Toni K., and Richard F. Manning. "Cultural Taxation: The Experiences of Māori Teachers in the Waitaha (Canterbury) Province of New Zealand and their Relevance for Similar Australian Research." Australian Journal of Indigenous Education 47, no. 2 (August 23, 2017): 109–19. http://dx.doi.org/10.1017/jie.2017.20.
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This article draws on data from a research study (Torepe, 2011) that investigated the lived experiences of six Māori teachers who recently graduated from the Hōaka Pounamu (Graduate Diploma in Immersion and Bilingual Teaching) course at the University of Canterbury, New Zealand. The primary objective was to gain a deeper understanding of the lived experiences and various challenges confronting this group of experienced Māori language teachers working in English-medium, state-funded schools. This article describes the qualitative research methodology that was underpinned by a Kaupapa Māori narrative research philosophy. It then explains why the study's findings support and strengthen those of previous studies conducted in Australia. Most notably, they draw attention to the concept of cultural taxation and the Crown's principles for action on the Treaty of Waitangi. Given the large number of Māori children attending Australian schools and similar challenges confronting Indigenous Australian teachers, this research will be of interest to an Australian audience.
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Lilley, Spencer. "Methodologies for conducting research in an indigenous context." Library and Information Research 42, no. 126 (August 2, 2018): 72–94. http://dx.doi.org/10.29173/lirg751.
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This article introduces researchers in the library and information sciences to indigenous research methods by describing the context of indigenous peoples and how their indigeneity is defined. It also outlines why these methodologies are important and by describing a series of guiding principles, how the methods can be applied in indigenous research settings. An important aspect of the article is the consideration of whether non-indigenous researchers can be effectively users of the methodologies outlined. The use of indigenous research methods in New Zealand through kaupapa Māori methods are provided as a case study.
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Darrah, Tayla, Andrew Waa, Amanda Jones, and Anja Mizdrak. "Māori perspectives on alcohol." International Journal of Critical Indigenous Studies 14, no. 1 (July 20, 2021): 51–64. http://dx.doi.org/10.5204/ijcis.v14i1.1809.
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ABSTRACTAimMāori suffer disproportionately from alcohol-related harm in Aotearoa New Zealand. With the view toward informing potential alcohol interventions for Māori, this study synthesises studies on alcohol and alcohol-related harm. MethodsUsing a Māori-centered approach, a narrative review of qualitative studies of Māori perspectives on alcohol was conducted. Journal databases, repositories, and websites were searched for relevant studies published since 2000. A thematic analysis was conducted and emergent themes were synthesised. ResultsEight studies were identified for inclusion. Whanaungatanga was identified as a contributor to alcohol use in included studies. Other motivations were ‘fitting in’, escape from stress, achieving ‘the buzz’, and coping with historical trauma. Among included literature, a strong cultural identity was a deterrent to alcohol overuse. Māori voiced a desire to be involved with local alcohol policy decisions. ConclusionAlthough Māori are a high-priority group, there remains a substantial gap in research on Māori perspectives toward alcohol interventions which is reflective of an underinvestment in Kaupapa Māori research. Future interventions for Māori may be more effective if these interventions focus on enhancing whanaungatanga without the presence of alcohol, consider the variable motivations for drinking, and utilise culturally appropriate methods to encourage reduced harm from alcohol use.
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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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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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Haitana, Tracy, Suzanne Pitama, Donna Cormack, Mauterangimarie Clarke, and Cameron Lacey. "The Transformative Potential of Kaupapa Māori Research and Indigenous Methodologies: Positioning Māori Patient Experiences of Mental Health Services." International Journal of Qualitative Methods 19 (January 1, 2020): 160940692095375. http://dx.doi.org/10.1177/1609406920953752.
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This article presents a description of a specific Indigenous research methodology, Kaupapa Māori Research (KMR), followed by a discussion of the potential contribution that KMR and other Indigenous frameworks make toward understanding and addressing widespread mental health inequities affecting the world’s Indigenous peoples. The contribution of existing qualitative KMR to the fields of health and mental health in New Zealand is discussed, and innovative approaches employed within these studies will be outlined. This paper describes the utility of KMR methodology which informed the development of qualitative interviews and the adaptation of an analytic framework used to explore the impact of systems on the experiences of Māori (the Indigenous peoples of New Zealand) with bipolar disorder (BD). This paper adds to others published in this journal that describe the value, inherent innovation, and transformative potential of KMR methodologies to inform future qualitative research with Indigenous peoples and to enact systemic change. Transformation is achieved by privileging the voices of Māori describing their experiences of mental health systems; presenting their expert critique to those responsible for the design and delivery of mental health services; and ensuring equal weight is given to exploring the clinical, structural and organizational changes required to achieve health equity. It is proposed that this approach to research praxis is required to ensure that studies do not perpetuate institutional racism, which requires close adherence to Indigenous research priorities and partnership with Indigenous peoples in all steps of the research process.
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Marques, Bruno, Claire Freeman, Lyn Carter, and Maibritt Pedersen Zari. "Conceptualising Therapeutic Environments through Culture, Indigenous Knowledge and Landscape for Health and Well-Being." Sustainability 13, no. 16 (August 14, 2021): 9125. http://dx.doi.org/10.3390/su13169125.
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Academic research has long established that interaction with the natural environment is associated with better overall health outcomes. Notably, the area of therapeutic environments has been borne out of the recognition of this critical relationship, but much of this research comes from a specific Western perspective. In Aotearoa-New Zealand, Māori (the Indigenous people of the land) have long demonstrated significantly worse health outcomes than non-Māori. Little research has examined the causes compared to Western populations and the role of the natural environment in health outcomes for Māori. The present study aimed to explore the relationship between Māori culture, landscape and the connection to health and well-being. Eighteen Māori pāhake (older adults) and kaumātua (elders) took part in semi-structured interviews carried out as focus groups, from June to November 2020. Transcribed interviews were analysed using interpretative phenomenological analysis and kaupapa Māori techniques. We found five overarching and interrelated key themes related to Indigenous knowledge (Mātauranga Māori) that sit within the realm of therapeutic environments, culture and landscape. A conceptual framework for Therapeutic Cultural Environments (TCE) is proposed in terms of the contribution to our understanding of health and well-being and its implications for conceptualising therapeutic environments and a culturally appropriate model of care for Māori communities.
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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.
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Stein, Karyn, Miranda Mirosa, and Lynette Carter. "Māori women leading local sustainable food systems." AlterNative: An International Journal of Indigenous Peoples 14, no. 2 (January 24, 2018): 147–55. http://dx.doi.org/10.1177/1177180117753168.
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The article explores how Māori women in Aotearoa (New Zealand) are defining their own food system and the values of the women at the heart of their community food initiatives. Using a blend of participatory and kaupapa Māori (Māori principles) research methodologies, the study took place over the course of 3 years, involving four women or case studies who manage community food initiatives, with three located in the North Island and one in the South Island of New Zealand. The article discusses the benefits of community gardens and farms, noting how they are counteracting food poverty through promoting access to local food while bringing more attention to the essential role that Indigenous women play in addressing food security issues. The case studies exemplify how Māori women are leading the way within their own whānau (families) and communities, promoting local solutions to global food issues, solutions based on their own knowledge and Māori cultural values.
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Lawton, Beverley, Fiona Cram, Charrissa Makowharemahihi, Tina Ngata, Bridget Robson, Selina Brown, and Warahi Campbell. "Developing a Kaupapa Māori Research Project to Help Reduce Health Disparities Experienced by Young Māori Women and Their Babies." AlterNative: An International Journal of Indigenous Peoples 9, no. 3 (September 2013): 246–61. http://dx.doi.org/10.1177/117718011300900305.
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Mclachlan, Andre, Suzanne Pitama, and Simon Justin Adamson. "Kia whakatōmuri te haere whakamua: engaging Māori rural communities in health and social service care." AlterNative: An International Journal of Indigenous Peoples 16, no. 3 (August 8, 2020): 202–10. http://dx.doi.org/10.1177/1177180120948275.
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Research on collaboration between health and social service organisations and professions often views collaboration from the narrow perspective of being between practitioners from different professions at a set point in time. This is often also focused on issues of efficacy and does not address the role of identity, values, and practices, or “culture” within collaboration, an important aspect when engaging with indigenous populations. This study presents a Kaupapa Māori qualitative case study in a small rural community, which highlights how western culture has permeated within and across a health care system. Recommendations are made to guide Crown and other western health and social service organisations and practitioners in first understanding the ongoing history of people and place, and its impact on health and social practice, and how to engage with Māori in a way that affirms, enables, and where requested supports a for Māori by Māori approach to wellbeing.
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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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West-McGruer, Kiri. "There’s ‘consent’ and then there’s consent: Mobilising Māori and Indigenous research ethics to problematise the western biomedical model." Journal of Sociology 56, no. 2 (January 13, 2020): 184–96. http://dx.doi.org/10.1177/1440783319893523.
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Challenging western research conventions has a strong documented history in Indigenous critical theory and Kaupapa Māori research discourse. This article will draw from the existing research in these fields and expand on some of the core critiques of the biomedical model in Māori research environments. Of interest are the tensions produced by an over-reliance on individual informed consent as the panacea of ethical research, particularly when the research concerns communities who prioritise collective autonomy. These tensions are further exacerbated in research environments where knowledge is commodified and issues of knowledge ownership are present. Continuing a critique of the informed consenting procedure, this article considers its role in emulating a capitalist exchange of goods and perpetuating a knowledge economy premised on the exploitation of Indigenous people, resources and knowledge. Finally, this article will consider emerging ethical concerns regarding secondary data use in an era of big data.
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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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Hond, Ruakere, Mihi Ratima, and Will Edwards. "The role of Māori community gardens in health promotion: a land-based community development response by Tangata Whenua, people of their land." Global Health Promotion 26, no. 3_suppl (April 2019): 44–53. http://dx.doi.org/10.1177/1757975919831603.
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For Māori in Aotearoa New Zealand, land is not only an economic foundation but an anchor for tribal identity and a spiritual base. The forced alienation of Māori land since the 1800s, due to colonisation, has distanced communities from a direct relationship with their lands. There is little published research on Māori community gardens (māra) and their potential to reconnect Māori with ancestral lands. This study explores the motivations for developing māra and examines the role of māra in Māori health promotion. The paper describes findings from kaupapa Māori research that involved interviews with seven leaders of māra initiatives. Our findings suggest that the development of māra is motivated by a desire to empower Māori collectives towards a vision of vital communities thriving as Māori. Māra provide a rich site for community development grounded in a cultural connection to ancestral land. The utilization of ancestral lands enables groups to draw on a deep sense of shared identity that is rooted in those lands and fosters an intergenerational orientation. Māra offer activity linked with ancestral knowledge, customary practices and tribal connection. They provide opportunities to practice Māori language and cultural processes in functional everyday ways, and thereby strengthen a sense of commitment to protect cultural heritage as a resource for community life. Importantly, hands-on collective activity with shared decision-making, which is characteristic of māra, fosters social cohesion and collective efficacy. Overall our findings indicate that māra are land-centred community development initiatives that fit within the parameters of Māori health promotion and have much potential to contribute to achievement of Māori health promotion outcomes.
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Reid, Kate L., Annabel L. M. Ahuriri-Driscoll, Catriona R. Mackay, Pauline Barnett, and Ann K. Richardson. "Living with and beyond cancer: a qualitative analysis." Qualitative Research Journal 20, no. 2 (March 19, 2020): 216–27. http://dx.doi.org/10.1108/qrj-12-2019-0097.
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Purposeto provide a bicultural perspective on the views of people who have completed cancer treatment and, of health providers.Design/methodology/approachQualitative study using semi-structured interviews with 29 individuals (people who had recently completed cancer treatment and health providers). General inductive analysis was undertaken with all interview data, and a Kaupapa Māori approach was employed with the data from Māori participants.FindingsThemes for Māori participants are as follows: (1) understanding health information is enhanced by connection and relationship; (2) the “professional” is personal and (3) enduring beyond cancer is “our” responsibility. Themes for non-Māori participants are as follows: (1) from survivorship to living with and beyond cancer; (2) from the hospital to primary care and (3) support for living with and beyond cancer.Practical implicationsPositive relationships, communication and self-determination are important for Māori making the transition from hospital to the community after cancer treatment. Well-coordinated processes and services are vital for supporting transitions from hospital to community for non-Māori living with and beyond cancer.Originality/valueThis research presents the diversity of Māori and non-Māori experiences of living with and beyond cancer, adding to the limited New Zealand literature regarding post-treatment supportive care. This paper is among the first to undertake separate interviews and thematic analyses of Māori and non-Māori experiences, and to report these separately. Determinants of positive survivorship experiences are identified, specifying a central and expanded role for cancer care services.
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Foxall, Donna, Rachel Forrest, and Salome Meyer. "Māori nurses’ experiences of the Nursing Entry to Practice Transition Programme." AlterNative: An International Journal of Indigenous Peoples 13, no. 4 (September 18, 2017): 246–55. http://dx.doi.org/10.1177/1177180117729853.
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This study captures the kōrero pūrūkau (spoken experiences/perspectives) of Māori Registered Nurses from two New Zealand District Health Boards who transitioned from undergraduate study to practice by completing the Nursing Entry to Practice Transition Programme during 2010 to 2012. The research approach was informed by Kaupapa Māori (Māori approach), and semi-structured one-to-one interviews allowed participants to share their visions, feelings, and memories. A thematic analysis of the transcribed interviews identified two main categories: (a) Work Environment, with Māori Identity, Workload, Study, and Support being the emergent sub-themes and (b) Nursing Entry to Practice Transition Programme Experiences and Perceptions, with three sub-themes, namely, Before Nursing Entry to Practice Transition Programme, During Nursing Entry to Practice Transition Programme, and After Nursing Entry to Practice Transition Programme. The findings highlighted the challenges faced by new Māori Registered Nurses during Nursing Entry to Practice Transition Programme and identified the critical importance of support during this time of change. This study may provide useful information for the future development of Nursing Entry to Practice Transition Programme in New Zealand with the aim of retaining indigenous Registered Nurses.
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Moewaka Barnes, Helen, Garth Harmsworth, Gail Tipa, Wendy Henwood, and Tim McCreanor. "Indigenous-led environmental research in Aotearoa New Zealand: beyond a transdisciplinary model for best practice, empowerment and action." AlterNative: An International Journal of Indigenous Peoples 17, no. 2 (May 30, 2021): 306–16. http://dx.doi.org/10.1177/11771801211019397.
Full textAbstract:
Complex multidimensional challenges have prompted a transformational shift towards holistic research integration with knowledge systems differing from conventional science. Embracing diverse ontological and epistemological approaches through new styles of collaboration, dialogue and practice enables durable solutions and desired outcomes. As societal and global issues become more urgent, complex and challenging, recognition of the intersection of the environment with economic, social, cultural and political dynamics means transdisciplinary approaches are advancing. Integrative, collaborative methodologies are central to indigenous-led research, providing insights for Western science. We describe characteristics of transdisciplinary research from the international literature and explore related kaupapa Māori (Māori theory and practice) approaches. Location-specific, indigenous-led environmental case studies from Aotearoa New Zealand show how they are transcendent of the transdisciplinary approaches they encompass. We demonstrate research beyond transdisciplinarity, modelling engagement, power sharing and collective action through integrative, collaborative endeavours across knowledge systems and praxis, stretching the development of transdisciplinary research everywhere.
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Hotere-Barnes, Alex, Nicola Bright, and Jessica Hutchings. "Reo and mātauranga Māori revitalisation: Learning visions for the future." Set: Research Information for Teachers, no. 1 (May 1, 2014): 7–15. http://dx.doi.org/10.18296/set.0331.
Full textAbstract:
Te reo and mātauranga Māori are linked to a distinctive Māori identity and ways of being in the world. With the majority of Māori students enrolled in English-medium schools, we face the national challenge of how to affirm and promote reo and mātauranga Māori as part of the “everyday” in educational and community life, now and in the future. This article illustrates how educators in English-medium settings can deliberately affirm, support, and promote reo and mātauranga Māori in their learning processes and programmes. This is illustrated through an imaginative 2040 scenario for reo and mātauranga Māori learning in an English-medium school. While fictitious, the scenario is underpinned by our kaupapa Māori research findings, and the future-building ideas of educationalist Keri Facer. The 2040 scenario presents an ideal picture of what a holistic and “culturally responsive” English-medium school system can be. We encourage you to seriously consider the implications of this scenario, and how your school and community can be proactive supporters of reo and mātauranga revitalisation efforts by affirming ngā moemoeā (whānau aspirations), rangatiratanga (whānau authority and autonomy), and te reo rangatira (learning and maintenance of reo Māori). Our future vision is that intergenerational use of reo and mātauranga Māori positively contribute to Māori educational wellbeing. In this vision, the education system’s role will not be alone in the centre; rather, it will be linked to a host of community of players that are committed to seeing reo and mātauranga Māori survive and thrive evermore.