Journal articles: 'Kaupapa'

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Kerr, Sandy. "Kaupapa Māori Theory-based Evaluation." Evaluation Journal of Australasia 12, no. 1 (March 2012): 6–18. http://dx.doi.org/10.1177/1035719x1201200102.

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In an environment where Māori approaches to evaluation are developing quickly, with ever-widening influence, this article is an attempt to capture the theoretical roots of Kaupapa1 Māori evaluation approaches. From a range of Kaupapa Māori theorists, six principles are drawn and their relevance to evaluation theory and practice is discussed. These principles are then mapped to major movements in evaluation theory, illustrating how Kaupapa Māori theory-based evaluation, arising as a unique praxis within the context of Aotearoa2 New Zealand, has strong alignment with international developments.

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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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Stewart, Georgina. "Kaupapa Māori, Philosophy and Schools." Educational Philosophy and Theory 46, no. 11 (March 6, 2013): 1270–75. http://dx.doi.org/10.1080/00131857.2013.771448.

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Ormond, Adreanne. "Critical Conversations in Kaupapa Māori." New Zealand Journal of Educational Studies 54, no. 1 (November 7, 2018): 195–97. http://dx.doi.org/10.1007/s40841-018-0124-5.

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Awatere, Shaun, Jason Mika, Maui Hudson, Craig Pauling, Simon Lambert, and John Reid. "Whakatipu rawa ma ngā uri whakatipu: optimising the “Māori” in Māori economic development." AlterNative: An International Journal of Indigenous Peoples 13, no. 2 (April 7, 2017): 80–88. http://dx.doi.org/10.1177/1177180117700816.

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One of the great challenges for indigenous and non-indigenous entrepreneurs in the twenty-first century is to move beyond profit maximisation as an acceptable modality for doing business and gravitate towards the concept of socially optimal outcomes, where maximising community well-being and minimising externalities to the natural environment and social justice are paramount. We present findings from a case-study analysis of Māori enterprises that demonstrate a wealth of successfully kaupapa Māori (Māori ideology)-attuned strategy and policy. The case studies provide practical examples of the incorporation and expression of kaupapa Māori values into strategy and policy of Māori enterprises. We also identify the numerous challenges to implementing kaupapa Māori in the management of Māori Asset Holding Institutions and offer a way forward. Although the case studies are context specific, they provide some key principles and learning that can guide the greater uptake of kaupapa Māori entrepreneurship.

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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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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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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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Carlson, Teah, Helen Moewaka Barnes, and Tim McCreanor. "Kaupapa Māori evaluation: A collaborative journey." Evaluation Matters, no. 3 (July 11, 2017): 67–99. http://dx.doi.org/10.18296/em.0023.

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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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Tocker, Kimai. "The Origins of Kura Kaupapa Māori." New Zealand Journal of Educational Studies 50, no. 1 (April 2015): 23–38. http://dx.doi.org/10.1007/s40841-015-0006-z.

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Cram, Fiona, Kataraina Pipi, and Kirimatao Paipa. "Kaupapa Māori Evaluation in Aotearoa New Zealand." New Directions for Evaluation 2018, no. 159 (July 11, 2018): 63–77. http://dx.doi.org/10.1002/ev.20331.

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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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Elkington, Jacquelyn. "A Kaupapa Māori supervision context – cultural and professional." Aotearoa New Zealand Social Work 26, no. 1 (May 15, 2016): 65–73. http://dx.doi.org/10.11157/anzswj-vol26iss1id56.

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This article affirms an indigenous perspective for Māori practitioners of professional supervision in the social sciences, particularly in the practice of Kaupapa Māori supervision. Definitions of supervision are discussed, Codes of Ethics are analysed and are provided a cultural response. Key problem areas of the current cultural supervision situation are identified and an analysis of those areas is deconstructed by asking questions of existing power relations within the sector. Accountability, representation, initiation, benefits and legitimization (Bishop Glynn, 1990) are the topics under scrutiny. The article reports on a reconstruction of some key solution areas as researched in a PhD study of Kaupapa Māori supervision, completed in 2013.

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Cram, Fiona. "Lessons on Decolonizing Evaluation From Kaupapa Māori Evaluation." Canadian Journal of Program Evaluation 30, no. 3 (March 31, 2016): 296–312. http://dx.doi.org/10.3138/cjpe.30.3.04.

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Rameka, Lesley. "Kaupapa Māori assessment: A journey of meaning making." Early Childhood Folio 13 (June 1, 2009): 32–36. http://dx.doi.org/10.18296/ecf.0181.

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Kara, Erena, Veronique Gibbons, Jacquie Kidd, Rawiri Blundell, Kingi Turner, and Wayne Johnstone. "Developing a Kaupapa Māori Framework for Whānau Ora." AlterNative: An International Journal of Indigenous Peoples 7, no. 2 (October 2011): 100–110. http://dx.doi.org/10.1177/117718011100700203.

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Stewart, Georgina Tuari, and Nesta Devine. "A critique of Rata on the politics of knowledge and Māori education." Waikato Journal of Education 24, no. 1 (May 14, 2019): 93–101. http://dx.doi.org/10.15663/wje.v24i1.665.

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This article unpacks and critiques the scholarship of Elizabeth Rata on the politics of knowledge in education. Rata represents a widespread, though covert, influence within the global academy of an imperialist form of philosophical universalism which has particular significance for Aotearoa New Zealand due to her vocal opposition to Kaupapa Māori education and Māori politics more generally. This article uses critical discourse analysis (CDA) to focus on the arguments of one key article, in order to expose its philosophical weaknesses. Our analysis shows that Rata’s scholarship is based on misconceptions of several key terms and concepts, which inexorably lead to inadequate arguments and invalid conclusions, and undermine the cogency of her claims about the ‘dangers’ of Kaupapa Māori education.

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Royal, Haunui. "New Zealand's broadcasting model as a colonial construct: A personal reflection." Te Kaharoa 15, no. 1 (October 3, 2022): 14. http://dx.doi.org/10.24135/tekaharoa.v15i1.402.

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In this paper, Haunui Royal reflects on his professional career as a filmmaker in 1980s and 1990s Aotearoa New Zealand committed to directing and producing kaupapa Māori documentaries for public television.

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Poutu Morice, Margaret, Keith Tudor, and Wiremu Woodard. "Editorial." Ata: Journal of Psychotherapy Aotearoa New Zealand 21, no. 1 (December 31, 2017): 7–11. http://dx.doi.org/10.9791/ajpanz.2017.01.

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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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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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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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Rolleston, Anna, Robert N. Doughty, and Katrina Poppe. "The effect of a 12-week exercise and lifestyle management programme on cardiac risk reduction: A pilot using a kaupapa Māori philosophy." International Journal of Indigenous Health 12, no. 1 (June 8, 2017): 116. http://dx.doi.org/10.18357/ijih121201716905.

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<p>Introduction: Cardiovascular disease remains the leading cause of premature death and disability for all New Zealanders. Māori, the Indigenous people of New Zealand, are disproportionately affected. The New Zealand Māori Health Strategy recognises that “health and wellbeing are influenced and affected by the ‘collective’ … and the importance of working with people in their social contexts, not just with their physical symptoms” (Ministry of Health, 2002, p. 1). In a Māori worldview, a holistic approach to health is innate. Objectives: This project piloted a kaupapa Māori approach within an existing 12-week clinical exercise and lifestyle management programme. The aims of the study were to determine the effectiveness of a kaupapa Māori 12-week exercise and lifestyle management programme on parameters of cardiac risk and quality of life. Methods: 12 Māori participants attended, 3 times per week over a 12-week period, for monitored, supervised, and individualised exercise. Participants performed a progressive aerobic-only programme for 6 weeks and then a combined aerobic and resistance training programme from weeks 7 through 12. Education sessions were chosen by participants. Results: There was a statistically significant improvement in waist circumference (–3.7 cm; p = .05), hip circumference (–4.6 cm; p = .03), systolic blood pressure (–22 mm Hg; p = .01), and HDL cholesterol (0.22 mmol/L; p = .01). In addition, physical (p = .05) and overall (p = .03) quality of life improved. Conclusion: A kaupapa Māori approach within a structured lifestyle management programme modifies cardiac risk parameters in Māori.</p>

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Kirkwood, Tauke. "The engagement phase of Wraparound Systems of Care." Aotearoa New Zealand Social Work 26, no. 1 (May 15, 2016): 3–9. http://dx.doi.org/10.11157/anzswj-vol26iss1id49.

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This is a brief introduction to the Engagement Phase of the Wraparound Systems of Care kaupapa and its connection to Te Triti o Waitangi principles which underpin the work of the Intensive Clinical Support Service in the Child Adolescent Team at Waitemata District Health Board.

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Ellis, Emma. "Internalised Racism." Ata: Journal of Psychotherapy Aotearoa New Zealand 22, no. 1 (September 24, 2018): 85–102. http://dx.doi.org/10.9791/ajpanz.2018.07.

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This article identifies and explores how the internalised racism of racial minority clients is identified and treated clinically by white psychotherapists. Four psychotherapists, who selfidentified as “white”, participated in semi-structured interviews, exploring their perceptions and understandings of how internalised racism and racism manifested within the clinical setting. The data from these interviews was analysed using thematic analysis and produced four main themes: manifestations of internalised racism and racism in therapy, disidentification, therapist’s explicitness, and connection to culture. These themes were supported and anchored by four sub-themes. The themes represent a therapeutic process of: emergence, understanding, intervention and aim. The emergence of racism and internalised racism in therapy describes both the clients’ and the psychotherapists’ experiences of internalised racism and racism as it emerges in the therapeutic encounter. Dis-identification captures the psychotherapists’ understanding of internalised racism operating as their minority clients’ dis-identification with their racial and cultural heritage. Therapist’s explicitness identifies a therapeutic intervention, the psychotherapist’s communication to their minority clients about the racial differences between them. And finally, connection to culture captures the psychotherapist’s therapeutic aim of encouraging a connection to racial and cultural heritage as a protective factor against racism and emotional and psychological difficulties. Whakarāpopotonga E tautuhi e tūhura ana tēnei tuhinga pēhea ai te tautuhi te whakaora a ngā kaiwhakaora hinengaro kirimā i te aukatinga iwi ā-roto o ngā kiritaki tokoiti. Tokowhā ngā kaiwhakaora hinengaro, whakatau “kirimā”, i uru mai ki ngā uiuinga kōkau, e tūhura ana i ō rātau whakaaro, mātauranga hoki he pēhea te putanga mai o te aukatinga iwi ā-roto i waenga i te nōhanga haumanu. I whāia te aromatawaihanga kaupapa hai aromatawai i te raraunga o ēnei uiuinga, ā, e whā ngā kaupapa i puta ake: ngā tohu o te aukatinga iwi ā-roto me te aukati iwi i roto i te haumanu, te tuakiri-ui, te mārama o te kaihaumanu me te here ki te ahurea. E whā ngā kaupapa huiroto tuatoko, taunaki hoki i ēnei kaupapa. He kanohitanga ēnei kaupapa i te tukanga haumanu o te: pueatanga, te māramatanga, te whakaurutanga me te whāinga. Te pueatanga ake o te aukatinga iwi me te aukatinga iwi ā-roto i rō haumanutanga e whakaāhua ana i te whaiaro aukatinga iwi ā-roto me te aukatinga iwi hoki o te kiritaki rāuatahi ko te kaiwhakaora hinengaro i te wā haumanutanga. E mau ana i te tuakiri-ui te tirohanga a ngā kaiwhakaora hinengaro o te aukatinga iwi ā-roto whakamahia ai hai tuakiri-whakaui pānga iwi, tuakiri-whakaui ahurea o ō rātau kiritaki tokoiti. He whakaaturanga haumanu aukati te whakamārama koi ā ngā kaihaumanu, ko te whakatau a te kaiwhakaora hinengaro ki ā rātau kiritaki tokoiti mō te rerekētanga iwi i waenga i a rātau. I te mutunga, ko te here ki te ahurea e hopu ana i te whāinga haumanu ā te kaiwhakaora hinengaro, arā ki te whakatenatena herenga tuku iho ā-iwi, ā-ahurea hai mea haumarutanga atu i te aukatinga iwi, whakararutanga kare ā-roto, hinengaro.

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Mancini, Huni. "Mā te rongo ka mohio: Māori Pā Wars and Kaupapa Māori Methodology at the Interface of Video Games." Back Story Journal of New Zealand Art, Media & Design History, no. 5 (December 1, 2018): 71–85. http://dx.doi.org/10.24135/backstory.vi5.38.

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This essay reviews Māori Pā Wars (2017), a te reo Māori mobile game developed for mobile devices by independent Māori-led video game company Metia Interactive. Through consideration of the historical struggle for cultural and te reo Māori revitalisation, this essay discusses the use of kaupapa Māori methodology to activate mātauranga Māori through gameplay. Situated within a wider global shift towards ‘indie’ game development and more pertinently ‘Indigenous game development,’ Māori Pā Wars is one of the first games to bring kaupapa Māori methodology to the interface of video game technology. Through analysis of game development methodology, mechanics, game design and the ubiquitous mobile medium, this essay outlines the ways Māori Pā Wars challenges a ‘literature of dominance.’ It concludes that the game borrows from remix and convergence cultures inherent to indie game development, thereby reflecting the way Māori technologies, social and political systems continue to adapt to a changing technological landscape.

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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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Hond-Flavell, Erana, Aroaro Tamati, Gareth J. Treharne, Reremoana Theodore, Jesse Kokaua, Will Edwards, Ruakere Hond, Richie Poulton, and Mihi Ratima. "Facilitators of, and barriers to, whānau engagement in Kaupapa Māori early years provision: A retrospective survey at a Taranaki-based centre." MAI Journal: A New Zealand Journal of Indigenous Scholarship 11, no. 1 (November 23, 2022): 18–33. http://dx.doi.org/10.20507/maijournal.2022.11.1.2.

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Kaupapa Māori early years provision (KM-EYP) has underpinned efforts to revitalise Māori language and culture throughout Aotearoa New Zealand. Although many tamariki and whānau have benefited from engagement in KM-EYP, less than 20% of tamariki Māori currently participate. Kaupapa Māori psychological research is needed to better understand what facilitates participation among whānau who attend KM-EYP. This article describes findings from a study that aimed to understand whānau engagement in KM-EYP. An online survey was developed to test findings of an earlier qualitative phase of an overall study. The survey was completed by 121 parents/grandparents whose tamariki had attended one KM-EYP centre in Taranaki, at some stage, since it opened in 1994. This article reports on the top ranked motivations of whānau to enrol their tamariki in KM-EYP and the top ranked facilitators of, and barriers to, their engagement. The findings provide novel evidence about what impacts whānau participation and engagement in KM-EYP.

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Komene, Ebony, Sue Adams, and Terryann Clark. "Kōrero Mai: A Kaupapa Māori study exploring the experiences of whānau Māori caring for tamariki with atopic dermatitis." Nursing Praxis Aotearoa New Zealand 38, no. 2 (July 2022): 12–22. http://dx.doi.org/10.36951/27034542.2022.09.

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Racism and colonisation have caused the systemic exclusion of Indigenous Māori populations in Aotearoa (New Zealand) and the perpetuation of health inequities. Atopic dermatitis, a chronic skin condition, is one such example where Māori tamariki (children) are disproportionately affected. International research highlights the challenges of caring for children with atopic dermatitis; however, there has been no such research in Aotearoa. This small qualitative study, using Kaupapa Māori (Indigenous Māori) methodology, aimed to explore the experiences of Māori parents caring for their tamariki with atopic dermatitis. Cultural engagement was paramount to the research using kaupapa kōrero (cultural narrative) through kanohi-ki-te-kanohi (face-to-face) interviews to explore the lived experiences of six whānau Māori (Māori families). Data were analysed thematically using a kaupapa Māori lens with five overarching themes: 1) the constant hard work of maintaining good skin health for tamariki; 2) the embarrassment is punishing for whānau; 3) courage is required to maintain vigilance; 4) constantly seeking solutions; and 5) whānau/people-focused solutions. Kōrero (conversations) illustrated that whānau Māori experience systemic racism across health, education, and social systems; implicit bias; and differential treatment within health services that impact caring for their tamariki. These findings reiterate the failure of mainstream primary healthcare institutions to enact Te Tiriti o Waitangi obligations and ensure health equity for whānau Māori. To survive and thrive within their contexts, Māori whānau drew on mātauranga Māori (Māori knowledge systems) in their everyday practices. Therefore, strategies to support whānau to reclaim and maintain Indigenous practices, alongside the responsibility of healthcare providers to improve health outcomes, are imperative to achieve health equity for Māori.

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Panesar, Divyansh, Jamie-Lee Rahiri, and Jonathan Koea. "Indigenous Health Leadership: A Kaupapa MāoriPerspective from Aotearoa – New Zealand." BMJ Leader 5, no. 2 (April 2, 2021): 83–86. http://dx.doi.org/10.1136/leader-2021-000445.

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This article describes the challenge of addressing indigenous health leadership to reduce ethnic disparity in modern healthcare. The indigenous New Zealand population, Māori, are disadvantaged across many health domains including the socioeconomic determinants of health. The Treaty of Waitangi, considered New Zealand’s founding document, outlines Māori autonomy and leadership, and can be applied to a model of health equity. Leadership frameworks in this sense must incorporate ethical and servant leadership styles across a shared, distributive leadership model to develop safe and equitable health environments where Indigenous ways of being and knowing are not subjugated. This is a shift from traditional hierarchical paradigms of the past and acknowledges Māori as having the autonomy to lead and maintain equitable health outcomes.

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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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Williams, Haare. "Measured Decades." Ata: Journal of Psychotherapy Aotearoa New Zealand 22, no. 1 (September 24, 2018): 11–21. http://dx.doi.org/10.9791/ajpanz.2018.02.

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Dr (h.c.) Haare Willliams reflects on well-being and ageing through the lens of eight and a half decades of lived experience and learning. He warms us to the theme of the New Zealand Association of Psychotherapists’ 2018 Conference, “e tipu ana ... as we grow …”, as he elucidates the influence on well-being of figural, personal, and world events, of social movements, of treasured relationships, of time — the influences which continue to shape being and well-being.WhakarāpopotongaHe whaiwhakaaro hauora, whaiwhakaaro koroheketanga tā Haare Wiremu mai i ngā karu o tētahi kua waru me te haurua ngahurutanga te koiora wheako whaiaro me te whakaemi mātauranga. Ko tāna he whakamahana i a tātau ki te kaupapa o te Wānanga o te tau 2018 a te Rōpū Kaiwhakaora Hinengaro o Aotearoa, “e tipu ana ...”, i a ia e whakamārama ana i te pānga ki te oranga ā-karetao, ā-whaiaro, kaupapa ā-ao, ngā whakanekenekehanga hāpori, ngā whanaungatanga puiaki, te haere o te wā — ngā whakaaweawe e hanga tonu nei i te koiora me te hau ora.

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King, Lisa. "KIAORA – the emerging construction of a bicultural professional supervision model." Aotearoa New Zealand Social Work 26, no. 1 (May 15, 2016): 20–28. http://dx.doi.org/10.11157/anzswj-vol26iss1id51.

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The KIAORA model is the culmination of responding to the challenge of constructing a personal model of professional supervision within a bicultural worldview. Mātauranga Māori and kaupapa Māori is the tūrangawaewae for construction of a personal model of professional supervision for a Tangata Whenua social work practitioner seeking to transform the Aotearoa New Zealand professional supervision space.

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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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Jackson, Anne-Marie. "Kaupapa Māori theory and critical Discourse Analysis: Transformation and social change." AlterNative: An International Journal of Indigenous Peoples 11, no. 3 (September 2015): 256–68. http://dx.doi.org/10.1177/117718011501100304.

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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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Savage, Catherine, Sonja Macfarlane, Angus Macfarlane, Letitia Fickel, and Hēmi Te Hēmi. "Huakina Mai: A Kaupapa Māori Approach to Relationship and Behaviour Support." Australian Journal of Indigenous Education 43, no. 2 (November 10, 2014): 165–74. http://dx.doi.org/10.1017/jie.2014.23.

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This article presents the developmental stages of a nationwide whole-school strengths-based behavioural intervention by Māori and centring on Māori interests; an initiative that has the potential to transform educational success and opportunities. The initial phase involved a cycle of data collection. This was conducted via a series of focus groups held with Māori specialists, practitioners, families and students, to support the development of a kaupapa Māori approach to school-wide positive behaviour. The evidence that was gathered indicated that a systems framework needed to emanate out of a Māori worldview, be inclusive of family and community, and support the notion that Māori children are able to learn as Māori — to enjoy positive cultural and identity development throughout their schooling. The findings in this article describe the core features that underscore how behaviour should be shaped and supported within schools, from a Māori perspective.

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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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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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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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Masters-Awatere, Bridgette, and Rebekah Graham. "Whānau Māori explain how the Harti Hauora Tool assists with better access to health services." Australian Journal of Primary Health 25, no. 5 (2019): 471. http://dx.doi.org/10.1071/py19025.

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In this paper, whānau Māori highlight how a Kaupapa Māori-centred intervention (the Harti Hauora Tamariki tool, hereafter Harti tool) has improved interactions with health services. The Harti tool is undergoing a randomised control trial (RCT) at Waikato Hospital in New Zealand. As part of the RCT, the authors engaged in a series of qualitative interviews with whānau members of tamariki Māori (children aged 0–5 years) admitted to Waikato Hospital’s paediatric ward. Whānau who met at least one criteria for New Zealand’s domains of deprivation were included. Using a Kaupapa Māori approach to the study, participants shared their views on barriers and facilitators to accessing health resources and primary care services. The interviews conducted highlight how the Harti tool, when administered in a culturally appropriate and respectful manner that prioritised relationship-building, enabled better connection to healthcare services. Prevalent in our analysis were connections to wider determinants of health and ways to reduce existing health inequities. To conclude the paper, how the Harti tool has enhanced feelings of being in control of health, with the potential to reduce the likelihood of a hospital readmission, is highlighted.

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Masters-Awatere, Bridgette, and Rebekah Graham. "Corrigendum to: Whānau Māori explain how the Harti Hauora Tool assists with better access to health services." Australian Journal of Primary Health 25, no. 5 (2019): 515. http://dx.doi.org/10.1071/py19025_co.

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In this paper, whānau Māori highlight how a Kaupapa Māori-centred intervention (the Harti Hauora Tamariki tool, hereafter Harti tool) has improved interactions with health services. The Harti tool is undergoing a randomised control trial (RCT) at Waikato Hospital in New Zealand. As part of the RCT, the authors engaged in a series of qualitative interviews with whānau members of tamariki Māori (children aged 0–5 years) admitted to Waikato Hospital’s paediatric ward. Whānau who met at least one criteria for New Zealand’s domains of deprivation were included. Using a Kaupapa Māori approach to the study, participants shared their views on barriers and facilitators to accessing health resources and primary care services. The interviews conducted highlight how the Harti tool, when administered in a culturally appropriate and respectful manner that prioritised relationship-building, enabled better connection to healthcare services. Prevalent in our analysis were connections to wider determinants of health and ways to reduce existing health inequities. To conclude the paper, how the Harti tool has enhanced feelings of being in control of health, with the potential to reduce the likelihood of a hospital readmission, is highlighted.

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Kirloskar-Steinbach, Monika, and Carl Mika. "Refusing the ‘Foolish Wisdom of Resignation’: Kaupapa Māori in conversation with Adorno." European Journal of Social Theory 23, no. 4 (August 29, 2019): 532–49. http://dx.doi.org/10.1177/1368431019872140.

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Drawing on select works of Adorno, we will first rehearse his reasons for a rejuvenation of philosophy and apply them to philosophers working on world philosophical traditions. We will then analyse Adorno’s arguments pertaining to the theory–praxis relation to ascertain whether his thought could accommodate a study of world philosophical traditions for the simple reason that they are present in a particular society. Shifting our focus slightly, we reflect upon how current ways of professional philosophizing affect the study of world philosophical traditions. As the example of Māori philosophy demonstrates, current philosophical practices seem to delimit the search for the unconventional in academic philosophy. Through its philosophical appropriation, the so-called unconventional tends to mimic conventional patterns in academic philosophy. We will then attempt to find reasons to critique this process within the Adornoian framework itself. The conclusion draws together different strands of the discussion and delineates some paths to take forward the world philosophies project in an Adornoian spirit.

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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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McGruer, Nikita, Jennifer N. Baldwin, Brian T. Ruakere, and Peter J. Larmer. "Māori lived experience of osteoarthritis: a qualitative study guided by Kaupapa Māori principles." Journal of Primary Health Care 11, no. 2 (2019): 128. http://dx.doi.org/10.1071/hc18079.

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ABSTRACT INTRODUCTIONOsteoarthritis adversely affects people’s quality of life; however, the effects of osteoarthritis on Māori in New Zealand remain unknown. AIMTo explore the Māori lived experience of osteoarthritis. METHODSA qualitative study guided by Kaupapa Māori principles. Māori adults (≥30 years) with clinical knee or hip osteoarthritis took part in semi-structured interviews that were recorded and transcribed. Thematic analysis and a model of Māori health (Te Whare Tapa Whā, outlining four dimensions of wellbeing (taha tinana- physical; taha hinengaro- mental; taha wairua- spiritual; and taha whānau- family)) were used to analyse data. RESULTSSeven Māori females aged 44–71 years participated. Physical manifestations of osteoarthritis, namely pain and limited daily activities, affected mental, spiritual and family wellbeing. Participants experienced whakamā (shame) and frustration. Cultural duties such as attending the marae were impeded, affecting spiritual wellbeing and cultural identity. Participants described drawing on the strength of their ancestors to cope with their impairments. Western medicine was commonly used, although side-effects were prominent and few participants had received information about the condition from health professionals. Both positive and negative experiences of health-care and treatments were reported. DISCUSSIONOsteoarthritis inflicts a substantial burden on the physical, mental, spiritual and family wellbeing of Māori women. Primary care practitioners must consider spiritual and family wellbeing when providing care for Māori with osteoarthritis. Culturally sensitive education for patients and their whānau is needed.

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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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Journal articles on the topic 'Kaupapa'

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