Journal articles on the topic 'Maori (New Zealand people) – Australia'
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Ginsburg, Faye. "INDIGENOUS MEDIA FROM U-MATIC TO YOUTUBE: MEDIA SOVEREIGNTY IN THE DIGITAL AGE." Sociologia & Antropologia 6, no. 3 (December 2016): 581–99. http://dx.doi.org/10.1590/2238-38752016v632.
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Abstract This article covers a wide range of projects from the earliest epistemological challenges posed by video experiments in remote Central Australia in the 1980s to the emergence of indigenous filmmaking as an intervention into both the Australian national imaginary and the idea of world cinema. It also addresses the political activism that led to the creation of four national indigenous television stations in the early 21st century: Aboriginal People's Television Network in Canada; National Indigenous Television in Australia; Maori TV in New Zealand; and Taiwan Indigenous Television in Taiwan); and considers what the digital age might mean for indigenous people worldwide employing great technological as well as political creativity.
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Ogden, Jenni A. "First do no Harm. Culturally-Appropriate Neuropsychological Assessment for Indigenous People: A Position Paper." Brain Impairment 2, no. 1 (May 1, 2001): 1–10. http://dx.doi.org/10.1375/brim.2.1.1.
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AbstractThis paper outlines some of the issues that arise when neuropsychologists, usually white, are faced with carrying out neuropsychological assessments on indigenous people. Whilst the focus is on the New Zealand situation and the assessment of Maori, it is suggested that some of the issues and possibly some of the solutions will provide a useful starting point for other countries, including Australia, where indigenous people have been colonised and as a result are over-represented in many of the negative statistics. New Zealand is in a transition stage where the number of indigenous clinical psychologists and neuropsychologists is growing but is still very small. Even when there are enough Maori neuropsychologists to serve the needs of Maori clients, there will still be situations when Maori prefer to be seen by a white neuropsychologist, or when a white neuropsychologist is the only professional available with the appropriate expertise related to the assessment of a particular disorder. It is therefore our professional responsibility to develop knowledge and skills that will assist us to carry out culturally-fair assessments which can lead to a better outcome for the client, and at the very least can reduce the harm done by an insensitive and invalid assessment.
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Ban, Paul. "The Influence of Indigenous Perspectives of “Family” on some aspects of Australian & New Zealand Child Welfare Practice." Children Australia 18, no. 1 (1993): 20–22. http://dx.doi.org/10.1017/s1035077200003291.
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This article is written by a non indigenous person who has spent a number of years working with Torres Strait Islanders and is currently working in Victoria on a project that has its origins in Maori child care practice. The author has found that his work as a white social worker has been markedly influenced by contact with both Torres Strait Islander and Maori culture, and considers that this effect has been both positive and beneficial. White social workers for a number of years have been guilty of implementing an assimilationist policy where Governments treat indigenous people as though they are the same as white Australians. While this can be considered an equal treatment model, this policy and practice has been detrimental to the unique contribution indigenous people can provide to social work knowledge and understanding of child care practices. This article intends to share some insight into both these cultures and to hopefully influence readers to be more open when considering their dealings with indigenous people. Particular attention will be given to Torres Strait Islanders as they are indigenous Australians, with additional reference made to the influence of the Maoris in New Zealand.
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Jellyman, Don J. "Status of New Zealand fresh-water eel stocks and management initiatives." ICES Journal of Marine Science 64, no. 7 (June 21, 2007): 1379–86. http://dx.doi.org/10.1093/icesjms/fsm073.
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Abstract Jellyman, D. J. 2007. Status of New Zealand fresh-water eel stocks and management initiatives. – ICES Journal of Marine Science, 64: 1379–1386. New Zealand has two main species of fresh-water eel, shortfin (Anguilla australis), which is shared with Southeast Australia, and the endemic longfin eel (A. dieffenbachii). Both species are subject to extensive commercial and customary fishing. The shortfin is the smaller and shorter lived, with typical generation times for females ranging from 15 to 30 years; generation times for longfin females are double this. The distribution and the abundance of both species have been compromised by habitat modifications, shortfins, the more lowland species, being affected by wetland loss, and longfins by weirs and dams. Although there are few concerns about the status of shortfins, there is increasing evidence of overexploitation of longfins, including reduced recruitment, reduction in catch rates, reduction in abundance and average size, and a regional reduction in the proportion of females. Eels are managed under the quota management system, although individual and regional quotas are set from catch histories because biological parameters are inadequate. Maori, New Zealand's indigenous people, have been allocated 20% of commercial quota, with additional quota set for customary take. The annual commercial catch of eels has halved over the past decade, and is now ∼700–800 t, shortfins comprising 66% of catches. Recent management developments have included enhancement of upstream waters with juvenile eels, consolidation of processing into fewer but larger units, setting aside of additional reserve areas to increase escapement of silver eels, increased management involvement of Maori, and development of regional management strategies.
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Toyibah, Dzuriyatun, and Irma Riyani. "DOING GENDER AND RACE INTERSECTIONALITY: THE EXPERIENCES OF FEMALE MAORI AND NONWHITE ACADEMICS IN NEW ZEALAND." International Journal of Asia Pacific Studies 18, no. 1 (January 25, 2022): 31–47. http://dx.doi.org/10.21315/ijaps2022.18.1.2.
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Several studies that focus on Western settings like Canada, the United States, the United Kingdom, Australia, and New Zealand have found that gendered institutions within academic careers are still preserved through various means. These studies have verified that fewer women are in tenure track positions than men. Additionally, women have been receiving a lower salary and are seldom promoted. Several issues such as mobility, parenting, and gender bias in application and evaluation rate as well as gender citation gap are highly correlated with women’s challenges in pursuing professorships. Nonetheless, there is still a lack of studies pertaining to the impact of the intersection of race and gender on the experiences of people of colour and minority groups in academia. The current study aims to explore the role that gender and race play among female academics, which includes the careers of Maori academics (the indigenous people of New Zealand) and non-white academics in New Zealand. Based on in-depth interviews conducted with 15 academic staff, including Maori and non-white academics in New Zealand, the current research corroborates the existing literature regarding the interplay of race and gender in advancing academic career. Furthermore, this research also finds that the merit-based concept or objective indicators of academic excellence do not necessarily apply in New Zealand. On account of their gender and racial identities, women of minority groups and non-white academics frequently experience multidimensional marginalisation while pursuing their academic careers.
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W. Norton, Tony, and Neil D. Mitchell. "Towards the sustainable management of southern temperate forest ecosystems: lessons from Australia and New Zealand." Pacific Conservation Biology 1, no. 4 (1994): 293. http://dx.doi.org/10.1071/pc940293.
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The temperate forest ecosystems of Australia and New Zealand have had a similar history of exploitation and destruction since European settlement. This differed markedly from the previous use of these forests by indigenous peoples. Australian Aborigines are considered to have used the forests on a sustainable basis. Fire was the primary management tool and probably had its greatest effect on floristic composition and structure. The Maori of New Zealand initially cleared substantial areas of forest, but by the time of European settlement they appear to have been approaching sustainable management of the remainder. In both countries, the arrival of Europeans disrupted sustainability and significantly changed the evolutionary history of the forests and their biota. The exploitation and destruction of temperate forests by Europeans in both countries has been driven largely by agricultural and forestry activities, based around settlement and export industries. The Australian continent never had substantial forest cover but this has been reduced by more than half in just 200 years. New Zealand has suffered a similar overall level of further loss; although in the lowlands this can reach 95 per cent. In recent times, forest production and management policies in the two countries have diverged. In both countries the majority of remaining indigenous forests are on publicly-owned land. Australia still maintains indigenous forest production as an industry exploiting old growth forests, the management being split between an emphasis on production forestry and nature conservation. New Zealand has largely abandoned indigenous forestry on public lands, the management being vested in a single conservation department. In New Zealand the production emphasis has mostly moved to sustainable plantation forestry, whereas in Australia, despite recommendations to halt or markedly reduce old growth forest logging, the transition to primary dependence on plantation production has yet to occur.
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Deane, Heather. "The Influence of Pre-Sentence Reports on Sentencing in a District Court in New Zealand." Australian & New Zealand Journal of Criminology 33, no. 1 (April 2000): 91–106. http://dx.doi.org/10.1177/000486580003300107.
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Research in England, USA and Australia has found that pre-sentence reports may produce gender and race biases which can have a direct effect on sentencing, thus contributing to the over-representation of black and indigenous offenders and the under-representation of women in the criminal justice system. Since 1985 in New Zealand, pre-sentence reports have become an increasingly important feature of the criminal justice system because of expanded community-based penalties which are administered by the Probation Service and for which a fuller report is required. This paper examined the use of the pre-sentence report in the sentencing process in the Wellington District Court to establish if gender and race biases were evident. A sample of 152 pre-sentence reports were examined and the major findings did not agree with previous research. In terms of race, few differences were found between the way in which Maori (New Zealand's indigenous people) and Pakeha (European New Zealanders) were dealt with in this court. However, significant gender differences were apparent in the choice of community-based sentence imposed.
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Kable, J. "Thoughts on Aboriginal Literature." Aboriginal Child at School 13, no. 1 (March 1985): 31–52. http://dx.doi.org/10.1017/s0310582200013614.
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Back in early 1982, a mate in New Zealand wrote to me describing, in a very excited manner, his research into cultural aspects of Maori people, especially with respect to the poetry relating to funeral rites. Concurrently, I was completing the Multicultural Education Diploma, and fostering an infant interest in aspects of Australian literature dealing with the immigrant experience and cultural difference (viz. Judah Waten’s Alien Son, and Nancy Keesing’s Shalom). Whilst I had not at that stage successfully made the link between such literature and its effective use in the educational process of students of non-English speaking background, I remember thinking that perhaps I should soon pursue a course which would lead me to an understanding of Aboriginal Australians, in some way similar to Terry’s pursuit in New Zealand.
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Dutter, Lee E. "Return of the Natives: Explaining the Development and Non-Development of Political Action by Indigenous Peoples in Democratic Political Systems." International Journal on Minority and Group Rights 19, no. 4 (2012): 453–80. http://dx.doi.org/10.1163/15718115-01904005.
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Studies of individuals or groups who might use violence or terrorism in pursuit of political goals often focus on the specific actions which these individuals or groups have taken and on the policies which defenders (that is, governments of states) against such actions may adopt in response. Typically, less attention is devoted to identifying the relevant preconditions of political action and possible escalation to violence and how or why potential actions may be obviated before they occur. In the context of democratic political systems, the present analysis addresses these issues via examination of indigenous peoples, who typically constitute tiny fractions of the population of the states or regions in which they reside, in terms of their past and present treatment by governments and the political actions, whether non-violent or violent, which individuals from these peoples have engaged or may engage. The specific peoples examined are Aborigines and Torres Strait Islanders of Australia, Haudenosaunee of North America, Inuit of Canada, Maori of New Zealand, and Saami of Scandinavia.
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Maltseva, Olha. "School Mediation Service: Experience of Foreign Countries and Ukraine." Bulletin of Luhansk Taras Shevchenko National University 1, no. 6 (344) (2021): 188–96. http://dx.doi.org/10.12958/2227-2844-2021-6(344)-1-188-196.
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The article, based on the analysis of foreign and domestic scientific sources, attempts to summarize the experience of school mediation services in foreign countries and analyze the state and prospects of such technology of socio-pedagogical work with school conflicts in Ukrainian educational institutions. It has been established that school mediation exists in many countries of the world: Australia, New Zealand, the USA, Great Britain, Germany, Finland, Russia, Belarus and others. But the models of functioning of school mediation services have certain differences. In those countries where the traditions of indigenous peoples have been preserved (Native Americans in America, Maori tribes in New Zealand), the neighborhood (community) model of school mediation is popular. Professional mediation is more common in European countries, when specialists (lawyers, judges, psychologists) are turned to for help in resolving conflicts. Working with young offenders, restorative practices, peer mediation and multicultural mediation are popular. It was found that in Ukraine the first attempt to operate mediation services at school was made in Odessa in 2001. The introduction of school mediation is mainly carried out through the School Reconciliation Service. They use restorative practices in their activities and operate on the principle of "peer to peer". Today, the activity of these services has not become a mass phenomenon in domestic educational institutions, but remains an innovation, the spread of which is constrained by a number of reasons.
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Marriott, Lisa, and Dalice Sim. "Social inequity, taxes and welfare in Australasia." Accounting, Auditing & Accountability Journal 32, no. 7 (September 16, 2019): 2004–30. http://dx.doi.org/10.1108/aaaj-02-2016-2432.
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Purpose The purpose of this paper is to highlight, challenge and explain the inequitable treatment of tax and welfare fraudsters in the criminal justice systems of Australia and New Zealand. The authors offer prejudice by way of explanation and suggest that it is also prejudice that restricts the implementation of more equitable processes. A second objective of the study is to highlight the importance of critical tax research as an instrument to agitate for social change. Design/methodology/approach A survey captures 3,000 respondents’ perceptions of the likelihood that different “types” of people will commit welfare or tax fraud. Using social dominance theory, the authors investigate the extent to which prejudice impacts on attitudes towards those engaged in these fraudulent activities. Findings The authors find the presence of traditional stereotypes, such as the perception that businessmen are more likely to commit tax fraud and people receiving welfare assistance are more likely to commit fraud. The authors also find strong preferences towards respondents’ own in-group, whereby businessmen, Maori and people receiving welfare assistance believed that their own group was less likely to commit either crime. Social implications Where in-group preference exists among those who construct and enforce the rules relating to investigations, prosecutions and sentencing of tax and welfare fraud, it is perhaps unsurprising that welfare recipients attract less societal support than other groups who have support from their own in-groups that have greater power, resources and influence. Originality/value The study highlights the difficulty of social change in the presence of strong in-group preference and prejudice. Cognisance of in-group preference is relevant to the accounting profession where elements of self-regulation remain. In-group preferences may impact on services provided, as well as professional development and education.
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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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Beaton, Jacqueline, Martin Connolly, and Ngaire Kerse. "People of Advanced Age Who Have either Ceased Driving or Have never Driven at all." Studies in Social Science Research 3, no. 2 (May 28, 2022): p149. http://dx.doi.org/10.22158/sssr.v3n2p149.
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Background: A comparable number of advanced aged New Zealand Maori and non-Maori are either still driving, have decided to cease to drive or have never driven. However regardless of which ever group they may fall into there remains a high degree of independence. Method: Under the Transport, Nottingham Extended Activities of Daily Living and Screen II, Neighbourhood subsections questions were directed towards whether the sample group had ever driven, when they stopped driving and why they had decided to cease driving; were they able to get in/out of their car, have any problems obtaining groceries and difficulties in going to their shops. Methods of analysis included binomial logistic regression, chi-square lest for association, ordinal logistic regression analysis, Mann -Whitney U test, questionnaire and descriptive analysis.Results: Participants totalled 931 with 421 New Zealand Maori and 510 New Zealand Maori non-Maori.New Zealand Maori: New Zealand Maori aged between 83-86 years presented the highest figures for those found to be (still) driving. Overall New Zealand Maori females also had 1.028 times higher odds of having ever driven compared to that of New Zealand Maori males. Those that had ceased driving both New Zealand Maori males and females had made that decision more than twelve months ago (with the most notable number being 88 years of age). Despite a list of possible reasons for ceasing to drive it was personal motivation supplied by respondents that presented a more detailed/informative picture. Both male and female indicated that did get in and out of their car on the own or with difficulty. Of those that did not, it was New Zealand Maori females who made use of outside family members or external sources rather than close family/closer relations. New Zealand Maori males indicated that they either never or rarely had any problems in obtaining their groceries compared to the greater number of New Zealand Maori females. Primarily New Zealand Maori males and females indicated that transporting themselves to the shops was not a problem for them. New Zealand Maori males also walked, were as New Zealand Maori females obtained help. Reasons given for any complications New Zealand Maori males highlighted lack of public transport while New Zealand Maori females said it was due to their health.New Zealand non-Maori: Similarly, the results of New Zealand non-Maori females also offered greater numbers in those who either continued or had ceased driving. Of those who had stopped driving both New Zealand non-Maori males and females had also made that decision more than twelve months ago. Likewise, with personal incentives being the prime cause behind their decision. New Zealand non-Maori also indicated that they could get in and out of their car on their own or with difficulty. However, some males did go on to say that they did utilise family or household members; whereas females made use of outside help. A lack of transport was particularly identified by the New Zealand non-Maori males when asked about problem in obtaining groceries. Both New Zealand non-Maori males and females expressed health concerns as being their prime reason for having difficulty in getting to their shops. However, females also indicated a feeling of being unsafe, inadequate footpaths and or public transport.Conclusion: Ceasing to drive primarily resulted through personal motivation with the decision being made generally more than twelve months ago. Continued transportation of themselves to required destinations was not a problem but respondents did indicate possible consequences such as health, lack of public transport facilities, inadequate amenities and unsafe environment.
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Joyce, Peter R. "Focus on psychiatry in New Zealand." British Journal of Psychiatry 180, no. 5 (May 2002): 468–70. http://dx.doi.org/10.1192/bjp.180.5.468.
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New Zealand has been inhabited by the indigenous Maori people for more than 1000 years. The first European (Pakeha) to see the country, in 1642, was the Dutch explorer Abel Tasman. But the English explorer James Cook, who landed there in 1769, was responsible for New Zealand becoming part of the British Empire and, later, the British Commonwealth. In 1840 the Treaty of Waitangi was signed between Maori leaders and Lieutenant-Governor Hobson on behalf of the British Government. The three articles of the Treaty gave powers of Sovereignty to the Queen of England; guaranteed to the Maori Chiefs and tribes full, exclusive and undisturbed possession of their lands, estates, forests and fisheries; and extended to the Maori people Royal protection and all the rights and privileges of British subjects.
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Durie, Mason, and Gary Hermansson. "Counselling Maori people in New Zealand [Aotearoa]." International Journal for the Advancement of Counselling 13, no. 2 (April 1990): 107–18. http://dx.doi.org/10.1007/bf00115706.
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Beaton, Jacqueline, Martin Connolly, and Ngaire Kerse. "Use of another Driver or other form of Transport by People of an Advanced Age." Studies in Social Science Research 3, no. 2 (May 28, 2022): p203. http://dx.doi.org/10.22158/sssr.v3n2p203.
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Background: A comparable number of advanced aged New Zealand Maori and non-Maori are presently driven by someone else or use other forms of transport.Method: Everyday Interests and Activities – Transport subsection of the LiLAC study provided the question area for analysis. Enquiry focused on whether older people did use private car transport driven by someone else, were questioned who was their most regular driver, how often did someone else drive them in a typical week and what distance they drove in a typical journey, whether they had used other forms of transportation, if they had problems obtaining their groceries and did they provide transport in the form of car/assistance for others Methods of analysis included binomial logistic regression, chi-square test for association, ordinal logistic regression, Mann-Whitney U test and descriptive analysis.Results: Participants totaled 931 with 421 New Zealand Maori and 510 New Zealand Maori non-Maori.New Zealand Maori: A higher ratio of New Zealand Maori males were transported making use of their daughter. Most of such trips were made only once a week with more males travelling between 1.5-20.5 kilometres, while both males and females covered longer distances of 25.5-80+ kilometres. New Zealand Maori were not seen to have not made use of other forms of transport in the last twelve months and very rarely had any problem obtaining their groceries. New Zealand Maori females aided other members of the family, while New Zealand Maori males provided such a service to people outside of their family.New Zealand non-Maori: Similarly, New Zealand non-Maori males were also seen to have made greater use of private transport provided by their daughter. In comparison there was almost a 50:50 split between those New Zealand non-Maori females who did and those who did-not make use of such a service. Of those who did such a service was primarily provided by their spouse followed by their daughter. Like New Zealand Maori, non-Maori New Zealanders generally only made use of such transport once a week or not at all. Trips taken by either male and female New Zealand non-Maori was firstly between 1.5-8, and then between 8.2-20.5 kilometres. More New Zealand non-Maori males had use of other forms of transport; while again there was practically a 50:50 split between those females who did and those who did not. Like New Zealand Maori, New Zealand non-Maori male and female very rarely had any problem obtaining their groceries. Both New Zealand non-Maori males and females were seen to provide care/assistance for that outside of the family. Conclusion: Although as is often expected the majority both New Zealand Maori and New Zealand non-Maori representatives were seen to utilise family (daughters and spouse) for transportation. However, use of such a provision was generally restricted to only once a week and in assessing distance, consideration also needs to be made of respondent geographical location, especially in line with placement of main services. However, despite the use of such a transportation facility independent mobility remained with both rural and urban population groups. Future older generations will have experienced a closer relationship with motor vehicle use. Consequently, any transportation policy needs to be designed in line with sustaining the provision of goods, services, employment, social opportunities and membership of the community.
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Norris, Pauline, Simon Horsburgh, Gordon Becket, Shirley Keown, Bruce Arroll, Kirsten Lovelock, Peter Crampton, Jackie Cumming, and Peter Herbison. "Equity in statin use in New Zealand." Journal of Primary Health Care 6, no. 1 (2014): 17. http://dx.doi.org/10.1071/hc14017.
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INTRODUCTION: Preventive medications such as statins are used to reduce cardiovascular risk. There is some evidence to suggest that people of lower socioeconomic position are less likely to be prescribed statins. In New Zealand, Maori have higher rates of cardiovascular disease. AIM: This study aimed to investigate statin utilisation by socioeconomic position and ethnicity in a region of New Zealand. METHODS: This was a cross-sectional study in which data were collected on all prescriptions dispensed from all pharmacies in one city during 2005/6. Linkage with national datasets provided information on patients age, gender and ethnicity. Socioeconomic position was identified using the New Zealand Index of Socioeconomic Deprivation 2006. RESULTS: Statin use increased with age until around 75 years. Below age 65 years, those in the most deprived socioeconomic areas were most likely to receive statins. In the 5564 age group, 22.3% of the most deprived population received a statin prescription (compared with 17.5% of the mid and 18.6% of the least deprived group). At ages up to 75 years, use was higher amongst Maori than non-Maori, particularly in middle age, where Maori have a higher risk of cardiovascular disease. In the 4554 age group, 11.6% of Maori received a statin prescription, compared with 8.7% of non-Maori. DISCUSSION: Statin use approximately matched the pattern of need, in contrast to other studies which found under-treatment of people of low socioeconomic position. A PHARMAC campaign to increase statin use may have increased use in high-risk groups in New Zealand. KEYWORDS: Ethnic groups; New Zealand; prescriptions; socioeconomic status; statins
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Beaton, Jacqueline, Ngaire Kerse, and Martin Connolly. "Public Transport Use by People of Advanced Age." Studies in Social Science Research 3, no. 2 (May 28, 2022): p176. http://dx.doi.org/10.22158/sssr.v3n2p176.
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Background: Both New Zealand M?ori and non-Maori males were most notable in the number who did not make use of public transport in the last twelve months. Method: Transport subsection of the LiLAC study provided the question area for analysis. Enquiry focused on whether older people had travelled on public transport in the last twelve months, how often they made use of the service and why they did not employ such facility. Methods of analysis included binomial logistic regression, Mann-Whitney U test, regression analysis and descriptive analysis.Results: Participants totaled 931 with 421 New Zealand Maori and 510 New Zealand Maori non-Maori.New Zealand Maori: The greater majority of New Zealand Maori signified that they did not use public transport. Of those that did, it was the females either on their own or with some difficulty. Of those that had engaged the service, (83-88 years), it was only once a week. Reasons given for not using public transport comprised primarily revolved around personal choice and knowledge of possible facilities. Other reasons given included continued use of a car, again not wanting to, no available facilities, family, health and the use of other methods of transportation.New Zealand non-Maori: A significant number of male New Zealand non-Maori indicated that had not used the service in the last twelve months. Although of those that did, a comparable number of both male and female non-Maori had similarly either completed the journey on their own or with difficulty. When asked how often they used the service, the majority indicated that they did not. Reasons being routes either not going where respondents wanted or needed to go; and females expressing concern about accessible bus stops or were inconvenient to use. Conclusion: National and/or local government have the opportunity to make improvements in route design, scheduling and diversity in type of bus being made available with the present and future growth of the older population. Also, in line with future developments such authorities could similarly work in conjunction with other providers such as service groups like Lions and Rotary; Retired Serviceman/women Association, Workingmen’s Clubs, Age Concern, Driving Miss Daisy, private organisations, taxi firms, or the provision of Uber sharing, in considering the type and style of public transport being made available to the public.
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Fuller, Rebekah, Peter Buchanan, and Mere Roberts. "Medicinal Uses of Fungi by New Zealand Maori People." International Journal of Medicinal Mushrooms 7, no. 3 (2005): 398–400. http://dx.doi.org/10.1615/intjmedmushr.v7.i3.470.
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Beaton, Jacqueline, Ngaire Kerse, and Martin Connolly. "Driving and Advanced Age." Studies in Social Science Research 3, no. 2 (May 28, 2022): p119. http://dx.doi.org/10.22158/sssr.v3n2p119.
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Background: Advanced aged people continue to use their vehicles, utlising them for a wide variety of purposes. Within that age group female drivers from both New Zealand Maori and non-Maori are predominantly noticeable. Method: Following the first wave of the LiLAC Study the present study examined the results of the Transport and Nottingham Extended Activities of Daily Living sub-sections involving New Zealand Maori aged between 75-95 years and non-Maori participants only aged 85 years. Questions asked of the recipients involved whether they had ever driven, did the still drive, how often and how far they drove in a typical week; and why they drove. Analysis of the results were conducted using a scaled questionnaire, binomial logistic regression, chi-square tests for association, ordinal logistic regression and descriptive analysis.Results: Participant number totalled 931 with 421 New Zealand Maori and 510 New Zealand Maori non-Maori. New Zealand Maori: Nearly double the number of females had ever driven. Of those who do drive both male (73) and female (69) indicated that they did, although females also offered the service of driving to both family and non-family members. Females also presented 1.028 higher odds of having ever driven a car. However, as New Zealand Maori aged a reduction in having ever driven was shown in the results (0.688). Typical weekly use of the car by New Zealand Maori males was grouped (p-value = 0.063), whereas female Maori took the car out daily. Increase in age was found not to be associated with how often New Zealand Maori drove. The odds ratio of Maori males was greater than that of females (p-value = 0.463), similarly with age (p-value = 0.192). In comparison both male and female covered a wide distance, although most noticeable were ones made 1.5-25 kilometres.New Zealand non-Maori: New Zealand non-Maori like New Zealand Maori females were also in the majority as to the number having ever driven. Of those still driving a higher number of males (154) compared to female (136) non-Maori were shown to be still driving. However, unlike New Zealand Maori, none of the non-Maori indicated that they offered their driving services to someone else. Typical weekly driving scores between male and female were not statistically significant different (p = 0.201). Median driving distances for male and female were the same (3.00). A varied use of the car was apparent by both New Zealand Maori and non-Maori.Conclusion: Maintaining independence is of primary concern to both New Zealand Maori and non-Maori. To enable this population group to remain as a contributing part of their community further research is required into their decision making, the licensing procedure and surrounding support facilities.
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Harris, Graham. "Conservation of relict potato Solanum tuberosum cultivars within Maori communities in New Zealand." Pacific Conservation Biology 7, no. 3 (2001): 204. http://dx.doi.org/10.1071/pc010204.
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It is generally accepted by scholars that potatoes were first introduced to New Zealand in the late 18th century by Captain James Cook and the French explorer, Marion du Fresne. Further introductions of potatoes from a variety of sources including possible direct introductions from South America, followed into the 19th century. Maori were quick to recognize the advantages that these new introductions had over their traditional food crops including kumara (sweet potato) Ipomoea batatas and Taro Colocasia esculentum both of which they introduced from east Polynesia some 800-100 years previously. Potatoes soon became a staple item in the Maori diet and an important trade commodity and by the mid-19th century they were growing thousands of hectares of potatoes for that purpose. The various cultivars that were introduced were given Maori names and many of these early types are still grown by Maori, having been passed down through families for many generations. With their deep set eyes, often knobbly irregular shape, "open" leaves and colourful tubers these "Maori Potatoes" are quite distinctive in appearance from modern potatoes and some retain many of the features of Solanum tuberosum subsp. andigena types. This paper discusses the adoption of the potato by Maori, the effects it had on Maori society and the perpetuation of the early cultivars within Maori families and communities. This examination of an introduced crop plant and its intersection with an indigenous people is essentially an ethnobotanical study which in addition to its botanical and anthropological foci includes elements of Matauranga Maori (traditional Maori knowledge) history, geography and horticulture. The preservation of these old potato cultivars by generations of Maori people has made a valuable contribution to conservation of biological diversity.
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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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Khan, Afrasyab, and Jagdish Prasad. "Colorectal cancer presentation in eastern Bay of Plenty, New Zealand." Journal of Clinical Oncology 31, no. 4_suppl (February 1, 2013): 370. http://dx.doi.org/10.1200/jco.2013.31.4_suppl.370.
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370 Background: New Zealand has a high incidence of colorectal cancer; the death rate is the highest amongst developed countries. New Zealand does not have a national screening program for colorectal cancer yet. This study was done in a region with a higher proportion Maori ethnicity. We hypothesized that there are differences in presentation and pathology of colorectal cancer between Maori and European people. Methods: A review of new cases of colorectal cancer presenting over a period of three years (2008-2011) at Whakatane Hospital was done. Data was collected from clinical records and entered into SPSS software. Results: 113 new cases of colorectal cancer were identified. Median age was 73 years. Maori patients were younger than the rest (median age 60 vs 74.5; p < 0.05). 95 patients were of European ethnicity and 15 were Maori. The predominant sign/symptom on presentation was PR bleeding (32%). Only 5 cases were asymptomatic and diagnosed on surveillance colonoscopy. The histologic type of tumor was adenocarcinoma in 111 cases. The most common site of the tumors was the rectum (18.6%). 34.5% cases had localized disease (stage 1, 2A) with no significant difference between Maori and the rest.18.6% cases had distant metastasis with no significant difference between Maori and the rest. Curative surgery was not done in 16 patients due to advanced disease, comorbidities or patient refusal. Conclusions: A higher proportion of patients were diagnosed with localized disease at presentation compared to the rest of New Zealand.. Fewer Maori patients had colorectal cancer in view of the higher proportion of Maori in the area (42-61%). The age of Maori was significantly lower than the rest. Colorectal cancer screening in New Zealand will likely detect cancer earlier. [Table: see text]
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Tukuitonga, Colin, and Alec Ekeroma. "Covid-19 outbreak reflects inequities in health and socioeconomic disadvantage in Aotearoa/New Zealand and the Pacific Islands." Pacific Health Dialog 21, no. 8 (December 30, 2021): 475–76. http://dx.doi.org/10.26635/phd.2021.124.
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The Covid-19 outbreak in Aotearoa/New Zealand is a timely reminder of the chronic inequities in health and the importance of socioeconomic factors in the origins of the disease. The pandemic has affected mainly indigenous Maori and Pacific people. There were 5,371 confirmed and probable cases of Covid-19 as at 13 November 2021, of which 2,104 (39%) were in Maori and 1,646 (31%) were in Pacific people. Furthermore, 228 (70%) of all hospital admissions were Maori and Pacific people
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Simmons, Darlene R. "Child Health Issues in New Zealand: An Overview." Journal of School Nursing 23, no. 3 (June 2007): 151–57. http://dx.doi.org/10.1177/10598405070230030501.
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International travel can provide the unique opportunity to experience other cultures. For nurses, it can also provide a window through which different health care structures and services can be viewed. Many similarities and differences can be found between the country visited and the United States in terms of health issues, nursing education, roles, and responsibilities. This article explores a number of ways health services are provided to school-age children in New Zealand. Nearly 20% of New Zealand’s population are native Maori people. Not only is cultural sensitivity in health service delivery a priority, but the Maori people are guaranteed participation in health care decisions by law. School nurses in the United States can benefit from examining the models of care used by New Zealand nurses for managing the health care needs of school-age children.
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Ruygrok, P. N., F. R. D. Stewart, H. C. Gibbs, K. K. Sidhu, C. A. Wasywich, and H. A. Coverdale. "Heart transplantation in indigenous people: the New Zealand Maori experience." European Heart Journal 34, suppl 1 (August 2, 2013): P2179. http://dx.doi.org/10.1093/eurheartj/eht308.p2179.
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SIMMONS, D. "Diabetic nephropathy in New Zealand Maori and Pacific Islands people." Nephrology 4, s2 (September 1998): S72—S75. http://dx.doi.org/10.1111/j.1440-1797.1998.tb00476.x.
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Lin, En-Yi J., Sally Casswell, Taisia Huckle, Ru Quan You, and Lanuola Asiasiga. "Does one shoe fit all? Impacts of gambling among four ethnic groups in New Zealand." Journal of Gambling Issues, no. 26 (December 1, 2011): 69. http://dx.doi.org/10.4309/jgi.2011.26.6.
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The aim of the current study is to examine the impacts of gambling among four different ethnic groups within New Zealand (i.e., Maori, Pakeha, Pacific peoples, and Chinese and Korean peoples). Four thousand and sixty-eight Pakeha, 1,162 Maori, 1,031 Pacific people, and 984 Chinese and Korean people took part in a telephone interview that assessed their gambling participation and their quality of life. Results showed a number of differences between ethnic groups. For the Maori and Pacific samples, there were significant associations between gambling participation (especially time spent on electronic gaming machines) and lower ratings in a number of life domains. In contrast to the findings for the Maori and Pacific peoples, which showed predominantly negative associations between gambling modes and people's self ratings of their domains of life, the findings for Pakeha and for Chinese and Korean peoples were more mixed and the associations predominantly positive.
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Simpson, Alexander I. F., Philip M. Brinded, Nigel Fairley, Tannis M. Laidlaw, and Fiona Malcolm. "Does Ethnicity Affect Need for Mental Health Service Among New Zealand Prisoners?" Australian & New Zealand Journal of Psychiatry 37, no. 6 (December 2003): 728–34. http://dx.doi.org/10.1080/j.1440-1614.2003.01260.x.
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Objective: The National Study on Psychiatric Morbidity in New Zealand Prisons identified undiagnosed mental illness and unmet treatment needs for mentally disordered offenders. As approximately 50% of prisoners are of Maori and 8.3% Pacific Island ethnicity, we analyzed the data to determine if there were any differences in the rates of major mental disorders between ethnic groups. Method: A census of all female prisoners, all remand male prisoners and an 18% random sample of the sentenced male prisoners were interviewed employing the diagnostic interview for mental illness (CIDI-A), screening diagnostic interview for relevant personality disorders (PDQ) and suicide screening questions. Self-identified ethnicity was recorded. Ethnic groups were compared for sociodemographic variables, morbidity for mental disorder, treatment experience and suicidality. Results: The ethnic groups were largely similar in age and current prevalence for mental disorders, although there was some evidence of differing sociodemographic factors, especially younger age among the Maori prisoners. Maori report fewer suicidal thoughts, but acted suicidally at the same rate as non-Maori. Treatment for mental disorder was less common among Maori and Pacific Island prisoners than others, both in prison and in the community. Conclusion: Criminogenic factors present in the developmental histories of prisoners might also increase the risk of mental disorders. Ethnic groups were not different in the rate at which they manifest mental disorders in the face of such factors. Younger prisoners were disproportionately more likely to be of Maori or Pacific Island ethnicity. Both prior to and after entry to prison, services must improve responsiveness to Maori and Pacific Island people.
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Melnick, Merrill J., and Rex W. Thomson. "The Maori People and Positional Segregation in New Zealand Rugby Football." International Review for the Sociology of Sport 31, no. 2 (June 1996): 139–54. http://dx.doi.org/10.1177/101269029603100202.
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KOCHETKOV, Dmitry S. "TASMAN EXPEDITION: DISCOVERY OF NEW ZEALAND AND FIRST CONTACT OF EUROPEANS WITH MAORI." Southeast Asia: Actual Problems of Development, no. 1 (54) (2022): 292–303. http://dx.doi.org/10.31696/2072-8271-2022-1-1-54-292-303.
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Neha, Tia, Angus Macfarlane, Sonja Macfarlane, Te Hurinui Clarke, Melissa Derby, Toni Torepe, Fiona Duckworth, Marie Gibson, Roisin Whelan, and Jo Fletcher. "Sustainable prosperity and enterprises for Maori communities in Aotearoa New Zealand: a review of the literature." Journal of Enterprising Communities: People and Places in the Global Economy 15, no. 4 (June 18, 2021): 608–25. http://dx.doi.org/10.1108/jec-07-2020-0133.
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Purpose The research in the field of Indigenous peoples and the espousal of their cultural values in the work environment is recognised as being important as a means of overcoming workplace inequities. The purpose of this paper is to examine research about Maori, the Indigenous people of Aotearoa New Zealand that may inform future enterprises for the long-term prosperity of marginalised Indigenous peoples. Design/methodology/approach This study reviews the literature on unique cultural dynamics of whanau Maori (New Zealand Maori family/community) study practices and the importance of work/home/life balance. Furthermore, it considers strengths-based community enterprises that can lead to sustainable prosperity for Maori. Findings The review yielded three theoretical principles that explain mana (sociocultural and psychological well-being), which can be generalised across multiple contexts, with the workplace being one of these contexts. These principles of mana create a contextual match with whanau external realities; an experiential match of a mana empowerment framework that transfers to the study context and an interpersonal understanding of being understood and empowered within the study context. Research limitations/implications The literature review has been limited to research from 2005 onwards and to research that investigates Maori, the Indigenous peoples of Aotearoa New Zealand. Although the review of the literature has these limitations, the review may be of interest to other studies of Indigenous peoples worldwide. Practical implications The key factors are interwoven, and their importance is considered in relation to the development of positive and supportive environments, which link to job retention, satisfaction and productivity in the workplace for Maori. This, in turn, can have beneficial knock-on effects for not only the New Zealand economy but also more importantly for enhancing sustainable livelihoods for upcoming generations. Social implications Tied together, these factors are paramount for cultural, social and ecological benefits for nga rangatahi (young Maori adults) and the wider community in the workplace. Originality/value The literature review’s value and originality derive from a dearth of recent research on supporting nga rangatahi (young Maori adults) for sustainable prosperity.
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NUMBERS, RONALD L., and JOHN STENHOUSE. "Antievolutionism in the Antipodes: from protesting evolution to promoting creationism in New Zealand." British Journal for the History of Science 33, no. 3 (September 2000): 335–50. http://dx.doi.org/10.1017/s0007087499004045.
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Like other English-speaking peoples around the world, New Zealanders began debating Darwinism in the early 1860s, shortly after the publication of Charles Darwin's Origin of Species. Despite the opposition of some religious and political leaders – and even the odd scientist – biological evolution made deep inroads in a culture that increasingly identified itself as secular. The introduction of pro-evolution curricula and radio broadcasts provoked occasional antievolution outbursts, but creationism remained more an object of ridicule than a threat until the last decades of the twentieth century, when first American and then Australian creationists began fomenting antievolutionism among New Zealanders. Although Stephen Jay Gould assured them in 1986 that they had little to fear from so-called scientific creationism, because it was a ‘peculiarly American’ phenomenon, scientific creationism by the mid-1990s had captured the allegiance of an estimated five per cent of the country and proved especially attractive to Maori and Pacific Islanders. In 1992 New Zealand creationists formed their own antievolution society, Creation Science (NZ).
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Grierson, Jeffrey, Marian Pitts, Te Herekiekie Herewini, Geoff Rua'ine, Anthony J. Hughes, Peter J. W. Saxton, Matt Whyte, Sebastian Misson, and Mark Thomas. "Mate Aaraikore A Muri Ake Nei: Experiences of Maori New Zealanders living with HIV." Sexual Health 1, no. 3 (2004): 175. http://dx.doi.org/10.1071/sh03008.
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Background: This paper is drawn from the first comprehensive study in New Zealand of the health and social experiences of HIV positive people and specifically addresses the experiences of HIV positive Maori. Methods: A total of 226 HIV positive men and women completed an anonymous, self-administered HIV Futures New Zealand questionnaire. Twenty-five Maori completed the survey (17 male, 7 female, 1 transgendered). The majority identified as takataapui (Maori and homosexual) five were heterosexual women, and four identified with other sexualities. Results: Seven respondents indicated that they had received pre-test counselling, and 18 that they had received post-test counselling. The mean CD4 count at most recent test was 462.4 cells/µL. The mean HIV viral load result at most recent test was 558.1 copies/mL. Two-thirds of respondents were currently using antiretroviral treatments, and half had taken a break from them. The most commonly cited source of social support was their doctor. Eight respondents were in full-time work; most received benefits or a pension as their main income source; five were living below the poverty line. Only two respondents did not personally know another person with HIV. All had disclosed their status to someone; fifteen said that unwanted disclosure had occurred. Eight reported experiencing discrimination concerning accommodation, nine in a medical setting and seven in relation to employment. Conclusions: Maori people in New Zealand have access to a comprehensive health care system, nonetheless it is of concern that a number report discrimination and unwanted disclosure of their HIV status, most particularly within health care settings.
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Shahid, Syed M. "Managing Diabetes and Obesity in COVID-19 among Maori Adults in New Zealand using Non-Pharmacological Interventions." Diabetes & Obesity International Journal 5, no. 4 (2020): 1–8. http://dx.doi.org/10.23880/doij-16000234.
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Background: World Health Organisation estimated that diabetes and obesity are responsible for 1.6 million and 4 million mortalities, globally. Likewise, New Zealanders also face the serious consequences of diabetes and obesity mainly impacted Maori due to existence of various health disparities. Presently, researches showed that people with pre-existing diabesity conditions are more susceptible to acquire COVID-19 and resulted in 48% mortality, globally. Aim: This literature review was aimed to identify the effects of Non-Pharmacological (lifestyle) interventions implemented for managing diabetes and obesity among adult Maori in New Zealand especially during COVID-19. Method: To conduct a comprehensive literature review, the universally acclaimed peer-reviewed electronic databases such as PubMed, ProQuest, EIT online and cross-references of included articles were used to discover the most relevant, recent studies on the present topic. Reviewer screened the articles based on inclusion criteria. Electronically available peer-reviewed journal articles which include the interventions on diabetes and obesity for adult Maori of New Zealand and should be conducted between 2015 to 2020 were included. Results: Reviewer searched 35 articles in total. Out of which 07 articles were selected according to inclusion criteria. From total 07, 02 articles included lifestyle interventions exclusively on adult Maori men and 05 studies included adult Maori and other ethnic groups. Findings of the review revealed that non-pharmacological interventions without incentives showed more retention rate of Maori adults as compared to intervention with incentives. All the included articles use Maori culturally acceptable approach in implementing lifestyle interventions for diabetes and obesity prevention. Conclusion: More research needs to be conducted for diabetes and obesity prevention among Maori adults in New Zealand as there is limited literature available which becomes insufficient during special circumstances such as COVID-19 Pandemic.
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Jasiński, Artur, and Anna Jasińska. "THREE MUSEUMS OF THE ART OF THE PACIFIC AND THE FAR EAST – POSTCOLONIAL, MULTICULTURAL AND PROSOCIAL." Muzealnictwo 60 (March 4, 2019): 16–32. http://dx.doi.org/10.5604/01.3001.0013.0764.
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Three museums of the art of the Pacific and the Far East are described in the paper: Singapore National Gallery, Australian Art Gallery of South Wales in Sydney, and New Zealand’s Auckland Art Gallery Toi o Tāmaki. The institutions have a lot in common: they are all housed in Neo-Classical buildings, raised in the colonial times, and have recently been extended, modernized, as well as adjusted to fulfill new tasks. Apart from displaying Western art, each of them focuses on promoting the art of the native peoples: the Malay, Aborigines, and the Maori. Having been created already in the colonial period as a branch of British culture, they have been transformed into open multicultural institutions which combine the main trends in international museology: infrastructure modernization, collection digitizing, putting up big temporary exhibitions, opening to young people and different social groups, featuring local phenomena, characteristic of the Pacific Region. The museums’ political and social functions cannot be overestimated; their ambition is to become culturally active institutions on a global scale, as well as tools serving to establish a new type of regional identity of postcolonial multicultural character.
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Feigin, Valery L., Harry McNaughton, and Lorna Dyall. "Burden of Stroke in Maori and Pacific Peoples of New Zealand." International Journal of Stroke 2, no. 3 (August 2007): 208–10. http://dx.doi.org/10.1111/j.1747-4949.2007.00140.x.
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Studying ethnic particularities of stroke epidemiology may not only provide a clue to the causes of the observed racial/ethnic differences in stroke mortality but is also important for appropriate, culturally specific health care planning, prevention in stroke and improved health outcomes. This overview of published population-based stroke incidence studies and other relevant research in the multi-ethnic New Zealand population demonstrates an obvious ethnic disparity in stroke in New Zealand, with the greatest and increasing burden of stroke being imposed on Maori, who are indigenous, and Pacific people, who have migrated and settled in this country. These data warrant urgent and effective measures to be undertaken by health policy makers and health care providers to reverse the unfavourable trends in stroke and improve Maori and Pacific people's health.
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Kochetkov, Dmitry. "Unkind Beginning: First Contact of Maori with French." South East Asia Actual problems of Development, no. 3 (52) (2021): 269–81. http://dx.doi.org/10.31696/2072-8271-2021-3-3-52-269-281.
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This article is about the very first visit of the French sailors to New Zealand and their first contact with the native new zealanders now known as Maori people. During this visit a series of conflicts was started, that could affect the whole process of French and British colonization of Polynesia.
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Gershon, Ilana, and Solonaima Collins. "Outspoken Indigenes and Nostalgic Migrants: Maori and Samoan Educating Performances in an Aotearoa New Zealand Cultural Festival." Teachers College Record: The Voice of Scholarship in Education 109, no. 7 (July 2007): 1797–820. http://dx.doi.org/10.1177/016146810710900713.
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Background/Context Theorists of civil society often view civil society as a site for democratic education. Civil society is supposed to assist democratic practice by offering people contexts in which they practice promoting the common good. This article, following Nina Eliasoph's intervention, takes this to be a claim requiring ethnographic exploration. The article provides an ethnographic answer to the question, What do people actually tell each other about the common good or national well-being in civil society moments? To explore this question, the authors turn to how a Samoan cultural group and a Maori cultural group rehearse and perform in a citywide high school cultural festival in Auckland. Purpose This article compares how migrant high school students and indigenous high school students use performances of traditional songs and dances to explore their relationships to the New Zealand nation. The article examines how the rehearsals take place, particularly who disciplines whom and how different levels of expertise are displayed. The authors compare how tutors circulate knowledge and discipline in the rehearsals with how the students perform their relationships to the New Zealand nation on stage. Setting We conducted ethnographic research at two different high schools in West Auckland, New Zealand. Population We observed two cultural groups with approximately 20 high school students in each. We also interviewed approximately 10 teachers and tutors who had been involved in preparing Samoan and Maori cultural groups for this festival. Research Design This was a qualitative case study. We observed rehearsals for 8 weeks and conducted semistructured interviews with students and teachers. Conclusions/Recommendations The authors argue that through the rehearsals and the performance, the Samoan migrant students and the indigenous Maori students adopt different relationships to the nation. The Samoan migrant students see themselves as more aligned to Samoa as the homeland that few of them have visited. They are out of place in the New Zealand nation and use nostalgic performances to perform this sense of dislocation. The Maori students, on the other hand, use the performances to express a political disenchantment with the New Zealand nation. They are constantly critiquing government policies in the context of these performances. In short, both Samoan and Maori students are expressing the ways in which they do not belong to the nation through their performances.
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McCarthy, Jane, and Mhairi Duff. "Services for adults with intellectual disability in Aotearoa New Zealand." BJPsych International 16, no. 03 (March 12, 2019): 71–73. http://dx.doi.org/10.1192/bji.2018.37.
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Aotearoa New Zealand is a country of just under 5 million people with a diverse population, the main ethnic groups being of European descent and Maori. There are well-developed public and private healthcare systems. As in other countries, Aotearoa New Zealand has closed the large institutions and developed community-based services for people with intellectual disability. Aotearoa New Zealand has specific legislation for people with intellectual disability presenting to the criminal justice system and has unusually and explicitly excluded people with intellectual disability from mental health legislation since 1992. Partly as a result, most health professional training schemes have little focus on issues for people with intellectual and developmental disabilities. Therefore, one of the main challenges over the coming decade will be to ensure there is a sufficient workforce of psychiatrists and other professionals who have the training and expertise to work with people with intellectual disability requiring mental health and forensic services.
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Duffin, Stephen J. "The Environmental Views of John Locke and the Maori People of New Zealand." Environmental Ethics 26, no. 4 (2004): 381–401. http://dx.doi.org/10.5840/enviroethics20042644.
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Ly, E., H. Thein, and Michael Lam Po Tang. "Retrospective review of lupus nephritis in a New Zealand multi-ethnic cohort." Lupus 26, no. 8 (January 6, 2017): 893–97. http://dx.doi.org/10.1177/0961203316686701.
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Increased lupus nephritis has been reported in Pacific Island and Maori populations. Previous studies suggest ethnic variation in response to immunosuppression treatment; however this has not been assessed in Pacific Island and Maori cohorts. This retrospective study reviewed class 3, 4 and 5 lupus nephritis outcomes and response to induction immunosuppression over a 10-year period in a New Zealand multi-ethnic cohort with high Pacific Island representation. This included 49 renal biopsies in 41 patients; by ethnicity Pacific Island 53.7%, Asian 31.7%, Caucasian 12.2%, and New Zealand Maori 2.4%. There were 11 class 3, 24 class 4 and 17 class 5 either alone or in combination with class 3/4. There were no statistically significant differences in renal function or proteinuria between ethnic groups at baseline. Pacific Island class 3/4 showed similar rates of renal remission with intravenous cyclophosphamide (6/8) and mycophenolate (4/7) induction treatment; results were comparable to the overall study group. There were no deaths or permanent dialysis requirements in the first six months of treatment, and no increased risk of adverse outcomes when stratified by ethnicity. Five lupus nephritis relapses occurred during maintenance treatment and there was no apparent ethnicity bias. Conclusion: Pacific Island people disproportionately present with increased lupus nephritis; and had comparable renal remission rates with intravenous cyclophosphamide and oral mycophenolate which were similar to the whole study cohort.
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Kēpa, Mere. "Discussion of Ormond: Who Determines What Story is Told? Silenced Voices and Narratives of Marginalisation." Journal of Pacific Rim Psychology 2, no. 1 (March 1, 2008): 43–45. http://dx.doi.org/10.1375/prp.2.1.43.
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AbstractDevelopment or transformation can be understood as an active process. The process has confronted and mobilised Maori people since our ancestors departed Hawai'iki to settle Aotearoa-New Zealand. In coming to understand the land the ancestors called ‘Aotearoa’, we changed. And as we changed, our internal and external symbionts and parasites also changed with us. Maori people have endured disease, climatic change, natural disasters, human made disasters, political disasters, economic disasters, educational disasters, and linguistic disasters for nearly two centuries. And as the indigenous people of Aotearoa we continue to be changed by and to change the prevailing assumptions on development (and sustainability) to become healthier and more imaginative people.
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Austin, Margaret. "From Ancient to Modern: The role of astronomy as a cultural experience." Proceedings of the International Astronomical Union 5, S260 (January 2009): 225–28. http://dx.doi.org/10.1017/s174392131100233x.
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With these sung words a grandmother, a teacher of the Waitaha Maori people of New Zealand, sets in motion the telling of the great patterns of journeys. These journeys to and from distant shores are still in the minds and memories of the elder grandparent teachers of the Waitaha people.
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Kochetkov, Dmitry. "Second Contact of Maori with French: Marion Dufresne's Expedition." South East Asia Actual problems of Development, no. 4 (53) (2021): 240–61. http://dx.doi.org/10.31696/2072-8271-2021-4-4-53-240-261.
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This article is about the second visit of the French sailors to New Zealand and their contact with the native New Zealanders now known as Maori people. During this visit a tragic series of conflicts that was started at the first visit got it’s development. That could affect the whole process of French and British colonization of Polynesia.
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Macfarlane, Angus, and Roger Motlzen. "Whiti ki runga! Gifted and talented Maori learners." Kairaranga 6, no. 2 (July 1, 2005): 7–9. http://dx.doi.org/10.54322/kairaranga.v6i2.32.
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The importance of identifying and nurturing the gifts and talents of young people is now more widely accepted in New Zealand than it has been in the past. In this country the approach to meeting this challenge must reflect an understanding and acknowledgement of Maori conceptions of giftedness and talent. It is proposed here that the under-representation of Maori students in programmes and provisions for the gifted and talented is partly due to a mismatch between the more traditional western European approaches in this area and Maori conceptions and practices. However, it is also contended that efforts in this area will continue to disadvantage gifted and talented Maori students if the broader issues of power and control are not addressed in schools.
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Rae, Murray. "The War on Terror in Ruatoki." International Journal of Public Theology 2, no. 3 (2008): 277–91. http://dx.doi.org/10.1163/156973208x316207.
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AbstractThis article offers some theological reflections on a recent episode in Aotearoa (New Zealand) in which a Maori community housing an alleged terrorist network was subjected to a police raid. Many innocent people, including children, were caught up in the raid thus bringing to mind other episodes in New Zealand's history in which Maori have been subjected to police and state aggression. These episodes provide a starting point for reflection upon public theology and the limits of state power, upon the nature of forgiveness, and upon the offering of public apologies for past offences.
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Ritchie, Jenny. "The Bicultural Imperative within the New Zealand Draft Curriculum Guidelines for Early Childhood Education, ‘Te Whariki’." Australasian Journal of Early Childhood 21, no. 3 (September 1996): 28–32. http://dx.doi.org/10.1177/183693919602100307.
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The New Zealand Draft Curriculum Guidelines for Early Childhood Education, ‘Te Whariki’, introduced in 1993, are discussed in relation to the historical and cultural contexts which underlie their development, and aspects of the bicultural focus of the document are highlighted. The document addresses the aspirations of the indigenous people of New Zealand, the Maori, for their language and culture to be protected and sustained. Early childhood is the primary site for the transmission of language and culture, and this places the onus on all early childhood educators in New Zealand to address these issues in an integrated way within the early childhood curriculum.
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Webber, Melinda. "Explorations of Identity for People of Mixed Maori/Pakeha Descent: Hybridity in New Zealand." International Journal of Diversity in Organizations, Communities, and Nations: Annual Review 6, no. 2 (2006): 7–14. http://dx.doi.org/10.18848/1447-9532/cgp/v06i02/39144.
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Ospina, Maria B., Donald C. Voaklander, Michael K. Stickland, Malcolm King, Ambikaipakan Senthilselvan, and Brian H. Rowe. "Prevalence of Asthma and Chronic Obstructive Pulmonary Disease in Aboriginal and Non-Aboriginal Populations: A Systematic Review and Meta-Analysis of Epidemiological Studies." Canadian Respiratory Journal 19, no. 6 (2012): 355–60. http://dx.doi.org/10.1155/2012/825107.
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BACKGROUND: Asthma and chronic obstructive pulmonary disease (COPD) have considerable potential for inequities in diagnosis and treatment, thereby affecting vulnerable groups.OBJECTIVE: To evaluate differences in asthma and COPD prevalence between adult Aboriginal and non-Aboriginal populations.METHODS: MEDLINE, EMBASE, specialized databases and the grey literature up to October 2011 were searched to identify epidemiological studies comparing asthma and COPD prevalence between Aboriginal and non-Aboriginal adult populations. Prevalence ORs (PORs) and 95% CIs were calculated in a random-effects meta-analysis.RESULTS: Of 132 studies, eight contained relevant data. Aboriginal populations included Native Americans, Canadian Aboriginals, Australian Aboriginals and New Zealand Maori. Overall, Aboriginals were more likely to report having asthma than non-Aboriginals (POR 1.41 [95% CI 1.23 to 1.60]), particularly among Canadian Aboriginals (POR 1.80 [95% CI 1.68 to 1.93]), Native Americans (POR 1.41 [95% CI 1.13 to 1.76]) and Maori (POR 1.64 [95% CI 1.40 to 1.91]). Australian Aboriginals were less likely to report asthma (POR 0.49 [95% CI 0.28 to 0.86]). Sex differences in asthma prevalence between Aboriginals and their non-Aboriginal counterparts were not identified. One study compared COPD prevalence between Native and non-Native Americans, with similar rates in both groups (POR 1.08 [95% CI 0.81 to 1.44]).CONCLUSIONS: Differences in asthma prevalence between Aboriginal and non-Aboriginal populations exist in a variety of countries. Studies comparing COPD prevalence between Aboriginal and non-Aboriginal populations are scarce. Further investigation is needed to identify and account for factors associated with respiratory health inequalities among Aboriginal peoples.