Journal articles on the topic 'Kaupapa Maori'
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Bishop, Russell, and Ted Glynn. "Kaupapa Maori messages for the mainstream." Set: Research Information for Teachers, no. 1 (May 1, 2000): 4–7. http://dx.doi.org/10.18296/set.0785.
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Pillai, Gayathri. "Te Kotahitanga: The Effective Teaching Profile and its Impact on Māori Student Achievement." Kairaranga 16, no. 1 (January 1, 2015): 52–57. http://dx.doi.org/10.54322/kairaranga.v16i1.195.
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Te Kotahitanga is a Kaupapa Maori research and development programme that aims at improving Maori student achievement. Through interviews with students, teachers and whanau, the characteristics of teachers who made a difference were identified. These characteristics were drawn together to form the Effective Teaching Profile (ETP). This literature review provides a brief background on the Te Kotahitanga programme with an emphasis on the ETP, and its impact on Maori students’ achievement in secondary schools. The educational disparities that exist and perpetuate for indigenous (Maori) learners in Aotearoa/New Zealand are discussed as a rationale for implementing Te Kotahitanga in schools. This literature review explores the principles of the ETP and how these impact on Maori achievement. The ETP is also considered from a Resource Teacher: Learning and Behaviour (RTLB) viewpoint.
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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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Hiha, Anne. "Whatu: Weaving Māori Women Educators’ Pedagogy." Kairaranga 16, no. 2 (July 1, 2015): 24–34. http://dx.doi.org/10.54322/kairaranga.v16i2.257.
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Whatu was the starting point for a metaphor that emerged as a representation of three Maori women educators’ pedagogy. The Whatu metaphor was developed as a way of understanding the complexities of the Maori women’s pedagogy and to show that the strength of that pedagogy is in the interweaving of the strands. Concepts of Maori pedagogy are becoming more accessible in Aotearoa/ New Zealand: for example, the notion of ako as a means of explaining the connectedness of learning and teaching; and tuakana-teina as a form of peer support and learning. However, the pedagogy that umbrellas those two concepts is less accessible and was the subject of a small kaupapa Maori research project involving three Maori women educators. In response to a research question: ‘What is Maori women educators’ pedagogy?’ this article describes the Whatu metaphor; a metaphor that represents the research participants’ pedagogical ways of being, knowing and doing, and advances a new way of viewing Maori women educators’ pedagogy.
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Corson, David. "Restructuring Minority Schooling." Australian Journal of Education 37, no. 1 (April 1993): 46–68. http://dx.doi.org/10.1177/000494419303700104.
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This article looks at organisational and curricular responses to cultural diversity which are presently operating alongside one another in New Zealand schooling. It begins with a critique of the minimal curricular response now recommended for government schools: the incorporation of programs in taha Maori (things Maori) within the mainstream curriculum of schools. It then looks at two recent responses which are structural and curricular: the modification of existing schools to take account of Maori student presence within them; and the development of Nga Kura Kaupapa Maori (Maori culture and language immersion primary schools) which are founded upon organisational and pedagogical features which are consistent with Maori cultural values. Conclusions are drawn relevant to the education of ‘involuntary minority’ cultures in Australia whose structural values and mores are very different from the dominant culture. A comparison of the values of Koori and Maori lends support to the view that Australian education could borrow with profit from the New Zealand example.
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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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Walker, Shayne, Anaru Eketone, and Anita Gibbs. "An exploration of kaupapa Maori research, its principles, processes and applications." International Journal of Social Research Methodology 9, no. 4 (October 2006): 331–44. http://dx.doi.org/10.1080/13645570600916049.
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Henry, Ella, and Hone Pene. "Kaupapa Maori: Locating Indigenous Ontology, Epistemology and Methodology in the Academy." Organization 8, no. 2 (May 2001): 234–42. http://dx.doi.org/10.1177/1350508401082009.
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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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Lee, Rochelle, and Nicola North. "Barriers to Maori sole mothers' primary health care access." Journal of Primary Health Care 5, no. 4 (2013): 315. http://dx.doi.org/10.1071/hc13315.
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INTRODUCTION: International research consistently shows that sole mothers experience poorer health and suboptimal health care access. New Zealand studies on sole mothers’ health report similar findings. The aim of this exploratory research was to better understand the experiences of Maori sole mothers’ access to health services, particularly primary health care, for personal health needs. METHODS: This qualitative study employed a general inductive design informed by a Kaupapa Maori approach, providing guidance on appropriate cultural protocols for recruiting and engaging Maori participants. Distributing written information and snowballing techniques were used to purposively recruit seven Maori sole mothers. Data collection involved semi-structured interviews which were digitally recorded and transcribed verbatim. Data were analysed using general inductive thematic analysis to identify commonalities and patterns in participants’ experiences. FINDINGS: The dominant themes that emerged captured and described participants’ experiences in accessing health care. The major barrier to access reported was cost. Compounding cost, transport difficulties and location or scheduling of services were additional barriers to health service accessibility. Child-related issues also posed a barrier, including prioritising children’s needs and childcare over personal health needs. CONCLUSION: The findings illuminate Maori sole mothers’ experiences of accessing health care and the complex socioeconomic inequalities affecting access options and uptake of services. Further investigation of barriers to access is needed. The study has implications for addressing barriers to access at policy, funding and practice levels to improve health outcomes and equitable health care access for Maori sole mothers. KEYWORDS: Health services accessibility; Maori; primary health care; single parent; single-parent family; socioeconomic factors
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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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Culver, A. J., and R. Tapsell. "FC7A HAUORA WAIKATO KAUPAPA MAORI EARLY INTERVENTION SERVICE DELIVERY MODEL, AOTEAROA NEW ZEALAND." Schizophrenia Research 86 (October 2006): S41. http://dx.doi.org/10.1016/s0920-9964(06)70123-2.
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Kerr, Sandy, Liane Penney, Helen Moewaka Barnes, and Tim McCreanor. "Kaupapa Maori Action Research to improve heart disease services in Aotearoa, New Zealand." Ethnicity & Health 15, no. 1 (February 2010): 15–31. http://dx.doi.org/10.1080/13557850903374476.
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Stevens, Kirsten. "Supporting Teacher Confidence and Perceived Competence in Relation to Culturally-Responsive Pedagogy Utilising Communities of Learning Kāhui Ako." Kairaranga 20, no. 2 (January 6, 2020): 17–26. http://dx.doi.org/10.54322/kairaranga.v20i2.318.
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This professional inquiry investigates how Community of Learning Ka hui Ako across-community teachers (ACT) can support teacher confidence and perceived competence in relation to their culturally-responsive pedagogy. Communities of Learning Ka hui Ako are explored in terms of defining what makes a community successful and how they can be used as a vehicle for accelerating the achievement of Maori learners. A review of the literature surrounding culturally-responsive pedagogy, its enablers and barriers, as well as evidence that Communities of Learning Ka hui Ako can address this, is examined. A semi-structured interview was used to explore Community of Learning Ka hui Ako ACT perceptions of culturally- responsive pedagogy and successful practice. Findings from this inquiry suggest that the mechanism of Communities of Learning Ka hui Ako though the ACT is having a positive impact on teacher confidence and perceived competence in relation to culturally-responsive pedagogy through the explicit use of Kaupapa Maori principles to support and drive change.
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Barr, Tremane Lindsay, John Reid, Pavel Catska, Golda Varona, and Matt Rout. "Development of indigenous enterprise in a contemporary business environment – the Ngāi Tahu Ahikā approach." Journal of Enterprising Communities: People and Places in the Global Economy 12, no. 4 (September 3, 2018): 454–71. http://dx.doi.org/10.1108/jec-05-2016-0014.
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Purpose Tribal economic development in post-settlement era Aoteroa/New Zealand has opened up opportunities for Maori to invest in the sustainable commercial utilisation of their traditional economic resources. Mahinga kai (traditional food and food sources) has always been at the heart of the Maori tribe Ngāi Tahu’s spiritual, cultural, social and economic existence. The purpose of this research is to revitalise mahinga kai enterprise through the commercial development of traditional and contemporary food and food resources in a culturally commensurate manner. Design/methodology/approach Participant action research theory and practice were used by researchers from Toitū Te Kāinga (Regional Development Unit of Te Rūnanga o Ngāi Tahu) between 2008 and 2012. This was informed by a Kaupapa Maori philosophy of respect and empowerment of the participants’ needs. Findings The development of the Ahikā Kai Indigenous business system shows that competitive advantage can be created for Indigenous businesses and enterprises through a four-pronged strategy based around: first, human rights that empower tribal members; second, product differentiation based on cultural principles; third, an internal accreditation system to help verify the ethical credibility of the products; and fourth, lowering producer costs through website marketing and direct-to-consumer selling. Originality/value This research adds to a growing (yet still evolving) body of literature on Indigenous entrepreneurship and the role of voluntary certification in Indigenous business development. The Ahikā Kai business system is an original world first for this type of Indigenous development based on creating a competitive advantage for multiple independent enterprises while maintaining the core integrity of its cultural brand and its operations.
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McCabe, Alice. "Implementing Evidence-Based Practice: A Visual and Video-Modelling Case Study." Kairaranga 21, no. 1 (January 6, 2020): 7–16. http://dx.doi.org/10.54322/kairaranga.v21i1.321.
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This paper examines the multi-component use of visual supports, namely visual schedules and video modelling, to achieve the vocational goal of making a sandwich independently for a 16-year old girl with autism. This practice approach was informed by both the three step process from the National Professional Development Centre (The NPDC Model, n.d.) as well as from a Kaupapa Maori culturally-responsive perspective - He Ritenga Whaimo hio (Macfarlane & Macfarlane, 2013). Relevant research (tika) and underpinning theories of autism were considered, family voice and priorities collected (aroha), and a teaching plan developed, implemented and evaluated (pono) to achieve the long-term goal of increasing a young woman’s independence. The intervention was led by the author of this paper supporting the Special School classroom teacher, teacher-aides, parents and the student directly. The successes and challenges of this intervention were monitored and will be critically discussed in this practice paper.
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Stead, Robyn. "A Discussion of the Principle of Cultural Responsiveness: From Research to Practice and From History to Today." Kairaranga 15, no. 1 (January 1, 2014): 5–10. http://dx.doi.org/10.54322/kairaranga.v15i1.185.
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The Special Education 2000 initiative (Ministry of Education, 1998) led to the creation of the role of Resource Teachers: Learning and Behaviour (RTLB). The role was designed to support inclusion, provide consistent service, and bring about improved outcomes for students with learning and behaviour difficulties and their teachers in Years 0–10. Guiding the management and practice of RTLB is the RTLB Toolkit (Ministry of Education, 2011a). Within the Toolkit, seven principles designed to guide RTLB practice are specified. These are: inclusive teaching, culturally-responsive, ecological approach, collaborative and seamless model of practice, strengths-based, reflective, and evidence- based practice. This article focuses specifically on the principle of culturally-responsive practice. It considers current literature and key documents from the Ministry of Education and discusses a case study that draws on a kaupapa Maˉori framework in order to achieve better outcomes when working with Maori whanau.
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Manuel, Shelley. "Structured literacy: An approach to support ākonga who present with dyslexic tendencies in Māori medium education to learn to read, write and spell in te reo Māori." Kairaranga 23, no. 1 (September 13, 2022): 74–105. http://dx.doi.org/10.54322/kairaranga.v23i1.277.
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Structured literacy is an evidence-based approach (Brady, 2011; Fletcher et al., 2007; Forman et al., 2016; IDA, 2018; National Reading Panel NRP, 2000, TKI 2020a) informed by the science of reading acquisition instruction and how the brain acquires and processes information (Reyna, 2004; Seidenberg, 2017). The literature examines how this approach could support bilingual tamariki (children) who may present with dyslexic tendencies in Māori-medium immersion contexts. Through an anonymous questionnaire to kaiako within Kura Kaupapa Māori (Māori-medium immersion schools) who teach or have taught tau 0-10 ākonga (years 1-10 students), participants shared what they know and understand about literacy, dyslexia and how this learning difference might reveal itself through te reo Māori (Maori language) and English. The findings highlighted the potential structured literacy has to benefit all ākonga in both languages and the need for te reo Māori resources and professional development on dyslexia and structured literacy.
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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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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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Black, Stella Aroha, Jacquie Kidd, Katey Thom, Alice Mills, Tracey McIntosh, and Khylee Quince. "Researching Ngā Kōti Rangatahi – Youth Courts on Marae:." Ethnographic Edge 1, no. 1 (December 7, 2017): 33. http://dx.doi.org/10.15663/tee.v1i1.18.
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Researching in a complex-cultured space that exists to help vulnerable young people has illuminated both tensions and rare insights for our research team. The project aimed to explore Ngā Kōti Rangatahi,[1] which are youth courts that take place on marae (tribal meeting places). The focus of this paper is the preliminary work spanning five years that needed to take place to ensure the protection of young people and for the research to find its place within, between and across spaces occupied by Māori,[2] the pākehā[3] legal system and both pākehā and Māori academic research conventions. The work we needed to do before we could begin the work of researching included doing the work of forming the right team, whakawhanaungatanga (building relationships), making time for kanohi kitea hui (face to face meetings) and the development of the research questions. At the same time, we attempted to walk two paths cognisant of the need of doing things the right way. One was exacting and was based on meeting the orthodox written legal, ethical and academic requirements to conduct research. The other, can be viewed as pragmatic and its unwritten less structured and rule like approach more flexible and adaptable but equally exacting in determining how marae engagement and consultation should be carried out (Gallagher 2008). This paper offers insights into the strengths and challenges of developing a uniquely kaupapa Maori methodology for conducting research within a marae domain when it is occupied by a foreign legal concept.
[1] Ngā is the plural form of te meaning the, for the purpose of this paper ngā refers a sample of Kōti Rangatahi marae sites researched in this project (n=4). The use of Te can refer to a single rangatahi court or all fourteen currently in operation, the use of te will depend on the context.
[2] Māori are the indigenous people of Aotearoa New Zealand.
[3]We struggled to find the right word to describe the legal system. It is based on the Parliamentary system which was introduced at the time of European settlement and is largely consistent with the systems in place in the UK and Australia. We considered western and dominant as descriptors, but ultimately decided to use pākehā, the Māori term to describe non-Māori peoples. This was a political as well as a pragmatic decision as we grappled with privilege, domination and colonisation in our research space.
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Appleby, Peter. "Kura Kaupapa Maori: Tomorrow’s Schools and Beyond." New Zealand Annual Review of Education, no. 11 (July 1, 2001). http://dx.doi.org/10.26686/nzaroe.v0i11.1417.
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Kura Kaupapa Maori are a distinctive and unique feature of the New Zealand education system. This report outlines a literature review that seeks to examine the position of such schools within the reformed New Zealand educational environment since 1988. The project focuses on the Tomorrow’s Schools reforms, before giving a briefer review of the New Zealand Curriculum Framework, Assessment for Better Learning and the Report of the Literacy Taskforce. A number of themes emerge, including the increasing acknowledgement of Kura Kaupapa Maori in policy documents over time, the lack of specific provision for such schools, and the incongruence of Maori beliefs and aspirations and the philosophical foundation of the policy arena.
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Thom, Katey, Stella Black, David Burnside, and Jessica Hastings. "He Ture Kia Tika/Let the Law Be Right: informing evidence-based policy through kaupapa Maori and co-production of lived experience." Evidence & Policy: A Journal of Research, Debate and Practice, 2022. http://dx.doi.org/10.1332/174426421x16432180922551.
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Background: Ninety-one per cent of Aotearoa New Zealand prisoners have been diagnosed with either a mental health or substance use disorder within their lifetime. Challenges exist in how to meet their needs. Diverse purakau (stories) of success in whanau ora (wellbeing) and stopping offending are missing from academic and public discourse that should direct law and policy changes.<br/>Aims and objectives: We describe a kaupapa Maori co-production project called He Ture Kia Tika/Let the Law be Right. We highlight how kaumatua (Maori indigenous elders), academics, and practitioners merged their voices with people with lived experiences of mental health, addiction, and incarceration to create justice policy and solutions.<br/>Methods: We focus on the theory and application of our co-production, directed by kaupapa Maori methodology. We describe the work of a co-design group that actively guides the project, from inception towards completion, using rangahau kawa (research protocols) as culturally clear guidelines and ethically safe practices. We then detail our processes involved in the collection of co-created purakau (storytelling) with 40 whanau (family) participants, and describe our continued collaboration to ensure law and policy recommendations are centred on lived experiences.<br/>Findings: Kaupapa Maori informed co-production ensured rangahau kawa (research protocol and guidelines) were created that gave clear direction for an engagement at all levels of the project. We see this as bringing to life co-production, moving beyond theory to the practicalities of ‘being’ and ‘doing’ with each other in safe, ethical ways for all.<br/>Discussions and conclusions: A strong association exists between unmet mental health needs and reoffending. Tackling cultural, health, social and justice issues requires a multi-layered approach from a range of rangatira (leaders including kaumatua/elders) and tohunga, or experts, of their lived experiences to inform future policy and law reform.<br/><br/>Key messages<br/>The rationale for the paper draws on the expertise of those with lived experiences to determine how research can be co-designed and co-produced.<br/><br/>The paper outlines how kaupapa Maori (cultural approach) can direct co-production.<br/><br/>The co-creation of a research kawa (protocol) provided culturally clear guidelines and safe practices.<br/><br/>Kaupapa Maori co-production details the creative processes used in co-creating whanau korero purakau (participant storytelling).
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Wilkie, Margaret. "Kaupapa Maori Intervention in Post-Graduate Education: Ko te Pae Tawhiti Arumia Kia Tata: Seek to Bring the Distant Horizons Closer." New Zealand Annual Review of Education, no. 15 (February 11, 2013). http://dx.doi.org/10.26686/nzaroe.v0i15.1500.
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Article Three of the Treaty of Waitangi promises Maori equal rights to enjoy the benefits of citizenship in Aotearoa/New Zealand, including quality education. We have had more than a century of bad news about the failure of the education system to uphold that promise. It is now, at the beginning of the 21st century, with the renaissance for Maori responding to the systemic failures by claiming and reframing the problems and implementing Maori-centred solutions, that progress is being made. Kaupapa Maori is emerging from within the Maori world itself with practical solutions that work for Maori and begin to impact positively at all levels of education, from early childhood through to post- graduate studies. This renewal has positive effects for the whole nation and potentially offers models for other minority indigenous peoples of the world to draw from and adapt for their own development.
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Bishop, Russell. "Te Ropu Rangahau Tikanga Rua:The Establishment of a Bicultural Research Group, under the Control of Maori People for the Benefit of Maori People." New Zealand Annual Review of Education, no. 2 (October 25, 1992). http://dx.doi.org/10.26686/nzaroe.v0i2.858.
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Serious concerns about research involving Maori people have been raised by Walker (1979), Curtis (1983), Stokes (1985, 1987), Smith (1991) and Bishop and Glynn (1992). These authors caution that research into Maori people and issues associated with Maoridom should not perpetuate the monocultural research methodology and findings so common in the literature. One of their major concerns is that much research has concentrated on identifying characteristics that cause sub-cultural group members to function unsuccessfully in the common culture. Also, a great deal of research into Maori people’s affairs has had belittling or disadvantaging effects. Much of the research has been designed to answer research questions that have benefited the researchers and the non-Maori academic community rather than the Maori people themselves. Many research activities by non-Maori have disadvantaged and even belittled the mana of Maori knowledge and understanding of their own history. Maori people have become increasingly concerned about the capture of their past by others, and the manipulation of this knowledge both to enhance the life chances of others and to belittle the life chances of Maori people. Fundamental to this concern is the question of who has control of the knowledge? Whose purpose does research fulfill? Maori people resent being dissected with the same model as used by natural scientists. In this model all natural things can be seen as elements, as objects of study from some neutral stance outside of the people themselves. This neutral stance is being seriously questioned by Kaumatua and Maori people in general. This neutrality is now seen as another myth, created by those in positions of authority to perpetuate their own interests. The compartmentalisation that is part of the application of the dissection model to the lives of Maori people has involved reification or the removal of elements from their sense-making context. This has not only had belittling effects but has also helped to destroy historical memory. Giroux and Friere in Livingstone (1987) submit that: ... forgetting instances of human suffering and the dynamics of human struggle not only rendered existing forms of domination natural and acceptable but also made it more difficult for those who were victimised by such oppression to develop an ontological basis for challenging the ideological and political conditions that produced such suffering (p. xv). There is now developing an ontological basis for challenging the dominance. It has been characterised by Maori groups refusing to be part of research projects unless the kaupapa has been Maori initiated and controlled and has seen the rise of a Maori controlled interactive research. Bishop and Glynn (1992) after (Giroux 1983, and Carr & Kemmis, 1986) suggest that irrespective of particular research strategies, researchers who are committed to a Maori kaupapa need to see their role as empowering. This can be supported by establishing systems of power-sharing within the research process...
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Rawson, E. "Barriers and enablers for Indigenous public health practitioners." European Journal of Public Health 30, Supplement_5 (September 1, 2020). http://dx.doi.org/10.1093/eurpub/ckaa166.777.
Full textAbstract:
Abstract Indigenous Maori Public Health Practitioners who work in mainstream public health systems experience significant barriers to workplace success and the barriers to positive public health impact in our communities. This is a Kaupapa Maori qualitative study that highlights the barriers and enablers to Maori Senior Public Health practitioners within Mainstream New Zealand Public Health Units. Given there are nearly 400 million Indigenous people worldwide, this is an opportunity to share recommendations from this research study with the global public health community about how to re-orient public health organisations and approaches to effectively address workforce development as well as improve engagement and impact in Indigenous communities. Key messages Indigenous knowledge is undervalued in Mainstream Public Health Systems. Indigenous inequities cannot be truly addressed unless providers re-orient themselves by authentically understanding Indigenous ways of working.
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Hamilton, Bill. "Maori Education Developments: A Maori Unionist’s View." New Zealand Annual Review of Education, no. 2 (October 25, 1992). http://dx.doi.org/10.26686/nzaroe.v0i2.854.
Full textAbstract:
During 1992, many hands seized the chance to paddle the Maori education waka in the primary system.The Maori community continued to establish Kura Kaupapa Maori, immersion and bilingual programmes. Schools increased the involvement of whanau in their activities and generally attempted to improve the quality of Maori education programmes.The National Maori Congress, Te Whakakotahitanga o Nga Iwi o Aotearoa, completed a report that promoted the goal of establishing iwi education authorities. Government established an inquiry into Maori education and directed officials committees to:(a) develop a bold strategy for the protection and promotion of te reo Maori; and(b) develop a comprehensive policy for Maori education.A Maori Education Group to comment on the Minister of Education’s “Vision for Education” was established. Maori government officials and others attempted to co-ordinate an effective Maori voice in education through Te Roopu Whakahaere and Te Roopu Whanui.Tino Rangatiratanga continued its work of co-ordinating, mobilising and politicising Maori in education and challenging the effectiveness of existing or proposed government education policy.Finally, in an atmosphere of government hostility towards unions, the primary teachers’ union, the New Zealand Educational Institute (NZEI) strengthened its philosophies, policies, priorities and practices by:establishing Miro Maori as an integral part of NZEI structures;giving leadership, direction and cohesion to the development of Maori education policies; andensuring that Maori views are included in the activities, developments and changes in the general education system.In putting forward a Maori unionist’s view, there is recognition that during 1992:Maori people put a lot of energy into primary education for the purpose of improving Maori achievement, revitalizing te reo me ona tikanga Maori andstrengthening Maori participation in the education of their children;NZEI, the primary teachers’ union, gave significant support to Maori education developments; andthere was a lot of government activity and stated commitment but their work lacked rigour, direction and coherency.Although many hands paddled the Maori education waka, by the end of 1992, it had made only a minor advance from where it had been in 1991. The waka tended to veer in motion from side to side, backwards and forwards and swirled around in circles rather than tracking forwards towards achieving significant goals. The Matauranga Maori waka clearly lacks strong navigational leadership, and government in particular is paddling against the tide of Maori aspirations...
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Manuel, Carmen. "Wassup! Methamphetamine." Te Kaharoa 11, no. 1 (January 25, 2018). http://dx.doi.org/10.24135/tekaharoa.v11i1.227.
Full textAbstract:
Defying the odds of methamphetamine (P)…The kaupapa is eXpressed through the lenses of personal eXperiences of an independent Māori wahine and the impacts these eXperiences have had on my life. To understand this unique journey of resilience in restoration of my mana and wairua I had to go back to my roots. In Te Ao Maori I found our whanau “TriX of the Trade” a modern platform with 3 interactive Kaitiaki; Whakapapa, Whakakoha and Whakamana. We call this Taonga Tuku Iho, knowledge passed down through generations to get us by. Once acknowledged connections to the healing process began “Taitimu Taiaha – The turning of tides, flipping the script and moving with the times”. The struggle makes us stronger giving us a stauncher positioning “Kia mau tonu tou mauri - Keepn it Real”
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Devine, Thomas, Amohia Boulton, Katie McMennamin, and Wheturangi Walsh-Tapiata. "The TE RANGA TUPUA COVID-19 RESPONSE: the strength of Māori relationships and Iwi networks in Aotearoa New Zealand." International Journal of Indigenous Health 17, no. 1 (July 5, 2022). http://dx.doi.org/10.32799/ijih.v17i1.36718.
Full textAbstract:
“Ko te pae tawhiti whāia kia tata, ko te pae tata whakamaua kia tina; seek to bring distant horizons closer and sustain and cherish those that have been arrived at”.
This whakatauāki or proverb, from Dr Whakaari Te Rangitakuku Metekingi (LLD, CBE) of Whanganui and Ngāti Hauiti tribes reminds us that, while we must have a vision to aspire towards, we must also tend to the here and now, to the issues that are up front and close to home. It exhorts us to strengthen what has already been achieved and find ways of creating benefits for others. This paper presents the collaborative response to COVID-19 by Iwi (tribes) within Te Ranga Tupua (TRT), a collective of Iwi from the South Taranaki/Whanganui/Rangitīkei/Ruapehu regions of Aotearoa New Zealand. The research employs a mixed methods design, based on a Kaupapa Maori approach. The quantitative section identifies the population served and quantum of support provided, while the qualitative data presents the processes and associated learnings from the perspective of those tasked with the response. TRTs response to the threat of COVID-19 is shown to have been grounded in Māori values (tikanga), whānau (family) based and holistic, taking into account the mental, emotional, social, cultural and spiritual elements of safety and wellbeing, rather than just the absence or presence of the virus . The extensive relationships and networks that existed between tribes represented in the TRT collective were key to the timely distribution of care and support to Iwi members, to appropriate and relevant information dissemination and to the overall wellbeing of the people during the most difficult times of the COVID-19 response.