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1
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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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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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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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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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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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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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, 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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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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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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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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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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Marshall, Yvonne. "Indigenous Theory is Theory: Whakapapa for Archaeologists." Cambridge Archaeological Journal 31, no. 3 (May 18, 2021): 515–24. http://dx.doi.org/10.1017/s0959774321000214.
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Drawn by their foundation in fundamentally ‘otherwise’ posthuman ethical and moral worlds, archaeologists have in recent years employed a number of indigenous theories to interpret archaeological materials. In this paper I consider the potential of New Zealand Maori whakapapa, loosely and reductively translatable as genealogy or ancestry, to become a strand of general theory in archaeology. The qualities of whakapapa which I feel have particular potential are its moral and ethical embeddedness and its insistence on multiple forms of relating. Importantly, whakapapa has an accessible indigenous voice. There is an extensive published literature, both Maori and non-Maori, academic and general, discussing, interpreting and applying Maori social theory, including whakapapa. In addition, whakapapa remains today fundamental to everyday and ceremonial Maori life. It is lived. Employing whakapapa as archaeological theory does not, then, depend on a having a specific authoritative interpreter. Here I have taken recent work by installation artist Maureen Lander as a forum to outline the key principles of whakapapa and to inform my discussion of whakapapa as archaeological theory.
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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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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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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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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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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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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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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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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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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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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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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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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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Rodgers, Christopher. "A new approach to protecting ecosystems." Environmental Law Review 19, no. 4 (December 2017): 266–79. http://dx.doi.org/10.1177/1461452917744909.
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The Te Awa Tupua (Whanganui River Claims Settlement) Act 2017 settled the longest-running litigation over Maori land claims in New Zealand history. The Whanganui river is New Zealand’s longest navigable river, stretching from Mount Tongariro in the North Island to the Tasman Sea. The settlement, and the 2017 Act which implements it, confers legal personality on the river system, giving it a unique legal status that recognises not only the need to protect the ecosystem it represents, but also to provide a legal forum in which to implement Maori cultural and spiritual attitudes to the relationship of land and people. It can be argued this marks a new and innovative approach to protecting the environment, focusing at the ecosystem level and incorporating spiritual values in a manner unknown in environmental law in most Western legal systems. This is not, however, the first time that an approach based on principles found in the 2017 Act has been used in a New Zealand context. This article will consider the 2017 Act and its principal objectives, and set the legislation within the very distinctive context of the legal culture within which environmental law in New Zealand sits. It highlights differences of approach from those adopted in English law to similar problems of ecosystem management, and concludes by considering whether (and what) lessons can be drawn from this innovative approach for the wider environmental governance of the natural environment.
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Pal, Moneeta, Felicity Goodyear-Smith, and Daniel Exeter. "Factors contributing to high immunisation coverage among New Zealand Asians." Journal of Primary Health Care 6, no. 4 (2014): 304. http://dx.doi.org/10.1071/hc14304.
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INTRODUCTION: While New Zealand (NZ) immunisation coverage has improved steadily over the years, there is inequity between ethnic groups, with rates lower in Maori and Pacific people and highest in Asian people. This qualitative study aimed to identify attitudes and behaviours of NZ Asian parents of children under the age of five years that might contribute to their seeking immunisation for their children. METHODS: In-depth, semi-structured interviews were conducted to explore attitudes, values, experiences, knowledge, behaviour and perceived barriers regarding childhood immunisation. Transcripts were analysed using a general inductive approach. FINDINGS: Key themes identified were a general positive attitude towards immunisation, being well-informed and aware of the value of immunisation, accepting governmental encouragement to use immunisation services, and perceiving minimal barriers to immunisation services access. CONCLUSION: The findings of this study suggest that high immunisation coverage rates among NZ Asians may be primarily due to parental attitudes, rather than the quality and accessibility of immunisation services in NZ. KEYWORDS: Asian continental ancestry group; child; culture; ethnic groups; immunisation; qualitative research
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Pierce, Imogen Van. "Contemporary Debates: The Hundertwasser Art Centre with Wairau Maori Art Gallery." Back Story Journal of New Zealand Art, Media & Design History, no. 2 (December 1, 2017): 5–25. http://dx.doi.org/10.24135/backstory.vi2.16.
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What began as a humble sketch on the back of an envelope, the Hundertwasser Art Centre with Wairau Māori Art Gallery project has evolved into a unique and ambitious quest for artistic representation in Northland. The history of this controversial public art project, yet to be built, has seen a number of debates take place, locally and nationally, around the importance of art in urban and rural societies and the broader socio-economic context surrounding the development of civic architecture in New Zealand. This project has not only challenged the people of Northland to think about the role of art in their community, but it has prompted New Zealanders to question whether there is an appropriate level of investment in the arts in New Zealand.
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Berg, Lawrence D., and Robin A. Kearns. "Naming as Norming: ‘Race’, Gender, and the Identity Politics of Naming Places in Aotearoa/New Zealand." Environment and Planning D: Society and Space 14, no. 1 (February 1996): 99–122. http://dx.doi.org/10.1068/d140099.
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The process of naming places involves a contested identity politics of people and place. Place-names are part of the social construction of space and the symbolic construction of meanings about place. Accordingly, we argue that the names applied to places in Aotearoa assist in the construction of the symbolic and material orders that legitimate the dominance of a hegemonic Pakeha masculinism. Attempts to rename (and in doing so, reclaim) places are implicated in the discursive politics of people and place. The contestation of place-names in Otago/Murihiku, one of the southernmost regions of New Zealand, is examined. We present a discursive analysis of submissions made to the New Zealand Geographic Board in 1989–90 concerning a proposed reinstatement of Maori names in the area. In interpreting objections to renaming we suggest these objections articulated with and through a number of ‘commonsense’ notions about gender, ‘race’, culture, and nation which discursively (re)produced a hegemonic Pakeha masculinism in New Zealand.
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Anderson, Clara, Malinda Chase, James Johnson, Debbie Mekiana, Drena McIntyre, Amelia Ruerup, and Sandy Kerr. "It Is Only New Because It Has Been Missing for so Long." American Journal of Evaluation 33, no. 4 (September 26, 2012): 566–82. http://dx.doi.org/10.1177/1098214012449686.
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Despite 11,000 years of honing evaluation skills in order to thrive in some of the harshest climatic conditions on the planet, there are few Alaska Native program evaluators and until a recent exchange with New Zealand Maori, there was no collective vision for building Alaska Native capacity in program evaluation. This article tells the story of a recent project that represents the first concerted attempt at building the evaluation capacity of Alaska Natives. It is written by Alaska Native and Maori people involved in that project. This evaluation capacity building story is shared with the international evaluation community in the belief that others can learn from our experiences in attempting evaluation training across cultures and across the globe. The authors also hope that it will encourage other indigenous evaluators to share their stories so that a wider audience can benefit from the considerable knowledge about evaluation held by indigenous peoples.
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Exeter, Daniel, Lauren Moss, Jinfeng Zhao, Cam Kyle, Tania Riddell, Rod Jackson, and Susan Wells. "The distribution and frequency of blood lipid testing by sociodemographic status among adults in Auckland, New Zealand." Journal of Primary Health Care 7, no. 3 (2015): 182. http://dx.doi.org/10.1071/hc15182.
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INTRODUCTION: National cardiovascular disease (CVD) guidelines recommend that adults have cholesterol levels monitored regularly. However, little is known about the extent and equity of cholesterol testing in New Zealand. AIM: To investigate the distribution and frequency of blood lipid testing by sociodemographic status in Auckland, New Zealand. METHODS: We anonymously linked five national health datasets (primary care enrolment, laboratory tests, pharmaceuticals, hospitalisations and mortality) to identify adults aged =25 years without CVD or diabetes who had their lipids tested in 2006–2010, by age, gender, ethnicity and area of residence and deprivation. Multivariate logistic regression was used to estimate the likelihood of testing associated with these factors. RESULTS: Of the 627 907 eligible adults, 66.3% had at least one test between 2006 and 2010. Annual testing increased from 24.7% in 2006 to 35.1% in 2010. Testing increased with age similarly for men and women. Indian people were 87% more likely than New Zealand European and Others (NZEO) to be tested, Pacific people 8% more likely, but rates for Maori were similar to NZEO. There was marked variation within the region, with residents of the most deprived areas less likely to be tested than residents in least deprived areas. DISCUSSION: Understanding differences within and between population groups supports the development of targeted strategies for better service utilisation. While lipid testing has increased, sociodemographic variations persist by place of residence, and deprivation. Of the high CVD risk populations, lipid testing for Maori and Pacific is not being conducted according to need. KEYWORDS: Cardiovascular disease; healthcare disparities; lipids; socioeconomic status
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Trubuhovich, R. V. "Some prehistory of New Zealand intensive care medicine." Anaesthesia and Intensive Care 37, no. 1_suppl (July 2009): 16–29. http://dx.doi.org/10.1177/0310057x090370s105.
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In taking 1960 as the foundation year for the practice of intensive care medicine in New Zealand, this paper briefly looks into the previous two centuries for some interventions in life-threatening conditions. With the help of descriptions in early 19th century journals and books by perceptive observers, the author focuses on some beliefs and practices of the Maori people during pre-European and later times, as well as aspects of medical treatment in New Zealand for early settlers and their descendants. Dr Laurie Gluckman's book Tangiwai has proved a valuable resource for New Zealand's medical history prior to 1860, while the recent publication of his findings from the examination of coroners’ records for Auckland, 1841 to 1864, has been helpful. Drowning is highlighted as a common cause of accidental death, and consideration is given to alcohol as a factor. Following the 1893 foundation of the New Zealand Medical Journal, a limited number of its papers which are historically relevant to today's intensive care are explored: topics include tetanus, laryngeal diphtheria, direct cardiac massage, traumatic shock, thiopentone management for fitting and the ventilatory failure due to poliomyelitis.
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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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Maver, Igor. "The Maori and the Pakeha in C. K. Stead's novel Talking about O'Dwyer." Acta Neophilologica 49, no. 1-2 (December 15, 2016): 53–61. http://dx.doi.org/10.4312/an.49.1-2.53-61.
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The article focuses on a recent novel by the contemporary New Zealand author C.K. Stead, Talking about O'Dwyer. It represents an indictment of war per se, war as a collective madness and its consequences for the life destinies of every single individual caught in it. The Second World War and the independence war in Croatia in the 1990s are minutely described and juxtaposed in this work: both brought to the people, as all wars, suffering and death and have radically changed and marked their lives and relationships. C.K. Stead writes about four locales in very different time periods, New Zealand, Oxford, and especially Croatia and Greece, where the two wars that affect the lives of the protagonists took place.
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Connor, Helene Diana. "Whakapapa Back: Mixed Indigenous Māori and Pākehā Genealogy and Heritage in Aotearoa/New Zealand." Genealogy 3, no. 4 (December 16, 2019): 73. http://dx.doi.org/10.3390/genealogy3040073.
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Māori tribal and social histories are founded on whakapapa (genealogy). Whakapapa and the knowledge of one’s ancestry is what connects all Māori to one another and is the central marker of traditional mātauranga Māori (Māori knowledge). Knowledge of one’s whakapapa and ancestral links is at the root of Māori identity and heritage, which can be re-connected with even if a person has been dislocated from it by colonization, urbanization and/or marriage. The collective experiences of Māori are contextualized within whakapapa and narratives of iwi (tribe), hapū (sub-tribe) and whanau (family). Within the context of colonization, whakapapa as a meaningful epistemological framework has not been erased and continues to connect Māori to one another and our tribal lands, histories and stories. Whakapapa and Māori identity are underpinned by an epistemology based on Māori tikanga (customary practices) that take into account the importance of a collective vision. However, research on counseling with people of indigenous descent from Aotearoa/New Zealand has found that for people of mixed Māori and Pākehā (European) heritage, it is important to recognize both sides of a person’s family in working on mental health issues. To address the complications of mixed identity, this article is written from an autoethnographic point of view to share how whakapapa and genealogical links have shaped my identity as someone of mixed Māori and Pākehā heritage.
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Kyle, C. V., W. Abbott, R. P. Young, B. Nijmeijer, D. Simmons, and G. D. Braatvedt. "Angiotensin-1-converting enzyme and angiotensinogen gene polymorphisms in Maori and Pacific Island people in New Zealand." Internal Medicine Journal 31, no. 2 (March 2001): 116–18. http://dx.doi.org/10.1111/j.1444-0903.2001.00019.x.
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Perkins, Chris. "Promoting spiritual care for older people in New Zealand: the Selwyn Centre for Ageing and Spirituality." Working with Older People 19, no. 3 (September 14, 2015): 107–13. http://dx.doi.org/10.1108/wwop-01-2015-0003.
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Purpose – The purpose of this paper is to describe the development of a centre to promote the spiritual care of older people in New Zealand. Design/methodology/approach – The spiritual scene in New Zealand is described and “spirituality” defined. The history of the Selwyn Centre for Ageing and Spirituality (SCAS) is illustrated by case studies in three areas: research, education and advocacy, noting challenges in providing spiritual care to older people. Findings – The number of New Zealanders claiming a religious affiliation is dropping but spirituality is of interest and relevance to many people. The acknowledgement of Maori spirituality has affected government policy. The SCAS has supported research and provided education throughout the country. Advocacy is difficult where care focuses on the physical and funding for frail older people is limited. Research limitations/implications – While the importance of good spiritual care for older people is clear, this is not easy to achieve. However, an organisation like SCAS has brought the issue to national awareness and made some contribution to increased understanding and improved practice. Practical implications – As the population ages and expressions of spirituality diversify, a deeper understanding of spirituality beyond Christian religion is required. Social implications – While the SCAS focuses on older people, it has formed a nexus of people more widely interested in spirituality at all ages, in different cultures and throughout the country. Originality/value – This is the first description of a New Zealand organisation specifically addressing the spiritual care of older people.
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Williams, David V. "Ko Aotearoa Tenei: Law and Policy Affecting Maori Culture and Identity." International Journal of Cultural Property 20, no. 3 (August 2013): 311–31. http://dx.doi.org/10.1017/s0940739113000143.
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AbstractIn July 2011 what is commonly known as the Wai 262 Report was released. After a protracted series of hearings, dating back to 1997, the New Zealand Waitangi Tribunal has at last reported on the some of the wide range of issues canvassed in those hearings. Three beautifully illustrated volumes contain a large number of recommendations in what is described as a whole-of-government report. This article notes earlier comments on Wai 262 in this journal and reframes what is often known as the ‘Maori renaissance’ from which this claim emerged in 1991. The Tribunal decided not to discuss historical aspects of the evidence presented, except for the Tohunga Suppression Act 1907, as this was not ‘an orthodox territorial claim’ allowing the Crown to negotiate with iwi for a Treaty Settlement. Of great significance for this readership, the Tribunal staunchly refused to entertain any discussion of ‘ownership’ claims to Maori cultural property. Rather, the Tribunal focussed on ‘perfecting the Treaty partnership’ between the two founding peoples of Aotearoa New Zealand. Its report is concerned with the future and with the Treaty of Waitangi when the nation has moved beyond the grievance mode that has dominated the last quarter century. The partnership principles are pragmatic and flexible. Very seldom indeed can Maori expect to regain full authority over their treasured properties and resources. The eight major topics of the chapters on intellectual property, genetic and biological resources, the environment, the conservation estate, the Maori language, Maori knowledge systems, Maori medicines and international instruments are briefly summarised. The author is critical of this Tribunal panel's timidity in refusing to make strong findings of Treaty breach as the basis for practical recommendations—the approach usually adopted in previous Tribunal reports on contemporary issues. The article then notes that the Wai 262 report featured significantly in 2012 hearings on Maori claims to proprietary rights in freshwater resources. It featured not to assist the freshwater claimants, however, but as a shield wielded by the Crown to try to deny Maori any remedy.The low bar of partnership consultations encouraged by the Wai 262 report was congenial for Crown counsel seeking to undermine Maori claims to customary rights akin to ‘ownership’ of water. The 2012 Tribunal panel, under a new Chief Judge, restrictively distinguished the Wai 262 report and found in favour of Maori rights to water. In conclusion, the article notes the irony of a government following neo-liberal policies in pursuing a privatisation strategy and yet relying on ‘commons’ rhetoric to deny Maori any enforceable rights to water; and of indigenous people arguing for ownership property rights to frustrate that government's policies.
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Bullen, Chris, Colin Howe, Michele Grigg, Frances Phillips, Rose Silcock, Marewa Glover, Hayden McRobbie, and Robyn Whittaker. "Recruitment Into a Cessation Trial Via the New Zealand Quitline: Many Benefits, Few Limitations." Journal of Smoking Cessation 3, no. 1 (April 1, 2008): 30–34. http://dx.doi.org/10.1375/jsc.3.1.30.
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AbstractObjective: To report on the use of the New Zealand Quitline for recruiting participants to a smoking cessation trial. Methods: Analysis of data on trial recruitment and randomisation. Results: 68% of 26,369 callers to the New Zealand Quitline over 12 months indicated an interest in taking part in research, 28% of whom met eligibility criteria for a cessation intervention trial, assessed on the data routinely collected at Quitline registration. Of these, 1317 (26%) were contacted by call back with 1027 (78%) agreeing to take part in the trial. After further eligibility checking 851 people were randomised. Weighting of calls ensured that 25% of participants were Maori. Conclusions: Quitlines have good potential to be an effective means of randomising participants into cessation trials and ensuring adequate representation of underrepresented population groups.
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Acheson, F. O. V. "The Ancient Maori System of Land Tenures." Victoria University of Wellington Law Review 30, no. 2 (June 1, 1999): 667. http://dx.doi.org/10.26686/vuwlr.v30i2.6011.
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This article is a thesis written for the Jacob University Joseph Scholarship 1913, Victoria University College, Wellington, New Zealand. The author discusses the system of Maori land tenure and finds that the Maori possessed a definite system of land tenure that was universally recognised and almost habitually respected. Even with occasional resistance to the system, those customs were not materially affected, nor did it have any lasting effect on rights in land. The author also finds that "force" was somewhat frequently used as a means of commanding respect for rights in land, thus leading many people to mistakenly believe that "force" constituted the whole of Maori "law" and that their only law was a "Law of the Strong Arm". The author concludes that it remains for us to deal with a few of the ordinary customs under which land was actually held, leaving over the great bulk of these customs for future treatment.
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Rata, Elizabeth. "Discursive strategies of the Maori tribal elite." Critique of Anthropology 31, no. 4 (December 2011): 359–80. http://dx.doi.org/10.1177/0308275x11420116.
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The Maori tribal elite are identified and their political and economic ambitions discussed with reference to recent strategic documents. Framing and supporting those ambitions is an indigenous discourse that has been crucial to the elite’s success. Five discursive strategies are analysed: (1) constructing the indigenous collective as tribal Maori; (2) constructing indigeneity as ‘the logic of the gift’ in contrast to the ‘“Western” logic of the commodity’; (3) promoting indigeneity as an ahistorical primordial category to counter the social reality of ethnic fluidity in New Zealand; (4) promoting a vocabulary in order to control the meaning of key ideas; and (5) constructing indigeneity as a polity in opposition to the nation. A Treaty of Waitangi ‘partnership’ is promoted as the means by which the indigenous–colonizer dualism is brokered. Despite its efficacy to date, the discourse is undermined by inherent contradictions, including the elite’s privileged position as a capitalist class, the growing inequalities within the tribal collective and the incarceration of indigenous people in an ahistorical timelessness.
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Rito, Joseph Selwyn Te. "Recent Efforts to maintain the Maori language by Ngati Kahungunu." South Pacific Journal of Psychology 10, no. 1 (1999): 47–53. http://dx.doi.org/10.1017/s0257543400000997.
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ABSTRACTA survey of the Maori Language in the 1970's indicated that only 18% of the Maori population of New Zealand were fluent speakers of the language. A survey in 1995 indicated that this had dropped to only 8%! The Ngati Kahungunu, like other tribes have long realized the impact of the onslaught of the English language. As with other indigenous and minority cultures throughout the world, they realize the urgency of the problem of potential death of their language. With the knowledge that the language has such a pivotal part to play in the total culture of any people, Ngati Kahungunu have adopted a “just do it” approach to language revitalisation strategies. This paper looks at some of the initiatives recently and presently carried out by Ngati Kahungunu to save its language from extinction. The paper also particularly highlights the methodology of “rumaki” or total immersion teaching of all subjects in the Maori language.
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Denny, Simon, Bridget Farrant, John Cosgriff, Mo Harte, Toby Cameron, Rachel Johnson, Viv McNair, et al. "Forgone health care among secondary school students in New Zealand." Journal of Primary Health Care 5, no. 1 (2013): 11. http://dx.doi.org/10.1071/hc13011.
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INTRODUCTION: Perceived lack of confidential health care is an important barrier for young people accessing health care services in New Zealand (NZ). AIM: To determine the prevalence of forgone health care among a nationally representative sample of NZ secondary school students and to describe the health concerns and specific health issues for which young people had difficulty accessing health care. METHODS: Random sample of 9107 NZ secondary school students participated in a 2007 health survey using internet tablets. Questions about access to health care included whether there had been a time when they had not accessed health care when needed, reasons for difficulty in accessing health care, current health concerns and health risk behaviours. RESULTS: One in six students (17%) had not seen a doctor or nurse when needed in the last 12 months. Female Maori and Pacific students and those living in neighbourhoods with high levels of deprivation were more likely to report forgone health care. Students with chronic health problems, those engaging in health risk behaviours or experiencing symptoms of depression were more likely to report being unable to access health care when needed. Students reporting privacy concerns were more likely to report difficulty accessing health care for sensitive health issues, such as sexual health, emotional problems, pregnancy-related issues, stopping cigarette smoking, or alcohol or drug use. DISCUSSION: NZ secondary school students who forgo health care are at increased risk of physical and mental health problems and in need of accessible and confidential health services. KEYWORDS: Access to health care; adolescent health services; general practice; preventive health services
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Mellsop, Graham, Rees Tapsell, and Pragya Holmes. "Mental health service users’ progression from illicit drug use to schizophrenia in New Zealand." General Psychiatry 32, no. 5 (September 2019): e100088. http://dx.doi.org/10.1136/gpsych-2019-100088.
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BackgroundRecently, publications have hypothesised that the demonstrated increase in the incidence of schizophrenia in New Zealand is a side effect of the increased strength of available cannabis derivatives over the last 25+ years and the much more recent increase in the population’s use of methamphetamine.AimTo compare the rates of later schizophrenia between age-matched mental health service users with initial diagnoses as alcohol abusers or illicit drug users.MethodFrom the PRIMHD comprehensive national database, all users of the mental health services over a 5-year period who received an ICD-10 presenting diagnosis of alcohol or substance use/abuse were identified. For each person identified, the database was examined for the following 3 years to determine the numbers later diagnosed with schizophrenia.ResultsFor the initial alcohol problem people in their twenties, 1.7% were diagnosed as suffering from schizophrenia in the subsequent 3 years. For the initial drug problem people, the rate was 10.9%. Within that drug-using population, the indigenous Maori developed schizophrenia at a higher rate than did the remainder of the population.ConclusionThese findings in New Zealand require further research into their generalisability, context and explanation.
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TAIEPA, TODD, PHILIP LYVER, PETER HORSLEY, JANE DAVIS, MARGARET BRAG, and HENRIK MOLLER. "Co-management of New Zealand's conservation estate by Maori and Pakeha: a review." Environmental Conservation 24, no. 3 (September 1997): 236–50. http://dx.doi.org/10.1017/s0376892997000325.
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Despite direction by the Conservation Act (1987) to give effect to the principles of the Treaty of Waitangi, New Zealand's Department of Conservation has few formal collaborative management arrangements with Maori. Obstacles to establishing agreements that involve Maori in equitable conservation decision-making roles include divergent philosophies (preservation versus conservation for future use), institutional inertia, a lack of concrete models of co-management to evaluate success or otherwise to promote conservation, a lack of resources and opportunities for capacity building and scientific research amongst Maori, opposition and a lack of trust from conservation non-governmental organizations that are predominantly euro-centric in approach and membership, and a fundamental reluctance of some to share power with Maori. Recent examples of work towards co-management emphasize the need for innovative methods to build trust and explore common ground and differences. Meetings on marae (traditional Maori gathering places) have established guiding principles, lengthy dialogue, and a collective symbol as a metaphor for co-management. These were valuable steps towards building trust and understanding required for the restoration of coastal lakes and a river, and the potential joint management of two national parks on the west coast of the North Island. Establishment of a research project to assess the sustainability of a traditional harvest of a sea-bird (Puffinus griseus) by Rakiura Maori was facilitated by drawing up a 'cultural safety' contract. This contract underscored the role of Maori as directors of the research, protected their intellectual property rights to their traditional environmental knowledge, guaranteed continuity of the collaborative research project and regulated how results were to be communicated. The scientific ethics of a university ecological research team were safeguarded by the contract, which ensured that they could publish their inferences without erasure or interference. The New Zealand experience shows that even when legislation signals from the top down that the doorway is open for co-management with indigenous people, this by itself is unlikely to make it happen. Active facilitation by innovative middle-level agreements and the creation of new administrative structures are needed to govern co-management of a broad spectrum of resource issues. Bottom-up initiatives involving single, or very localized, resource uses may also trigger co-management. Models for successful co-management involving indigenous peoples must focus more strongly on issues of equity or power sharing, and therefore may be very different from models directed at a single conservation outcome.
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Lawrenson, Ross, Grace Joshy, Yoska Eerens, and Wayne Johnstone. "How do newly diagnosed patients with type 2 diabetes in the Waikato get their diabetes education?" Journal of Primary Health Care 2, no. 4 (2010): 303. http://dx.doi.org/10.1071/hc10303.
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INTRODUCTION: Education is accepted as the mainstay of management for people with diabetes. However, there are few population-based studies describing what education has been delivered from the patients perspective. AIM: To ascertain the sources of education for patients with newly diagnosed type 2 diabetes; what education was received and what were the patients views of group education. Delivery of education to Maori was compared with non-Maori. METHODS: A cross-sectional survey of patients identified from the Waikato Regional Diabetes Service database. Patients identified in one calendar year, having a diagnosis of type 2 diabetes and being aged between 20 and 89 years were included in the survey. Patients were sent a four-page questionnaire. Non-responders were followed up by telephone. RESULTS: 333/667 patients (50%) responded. The principal source of education for Waikato patients was general practice, from the general practitioner and/or the practice nurse. Ninety-three percent of patients reported that they had received some education about diabetes at the time of diagnosis. There was no difference between Maori and non-Maori in the reported levels of diabetes education received, but the patient perceived knowledge score was significantly lower for Maori in all aspects studied. DISCUSSION: The overall impression was that patients were receiving appropriate information about diabetes, but there does appear to be room for improvement in some areas, particularly the importance of blood pressure and lipid control. We believe that further research on the educational needs of Maori and ethnic minorities is needed. KEYWORDS: Diabetes; family practice; education; New Zealand
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Metcalf, PA, RKR Scragg, P. Willoughby, S. Finau, and D. Tipene-Leach. "Ethnic differences in perceptions of body size in middle-aged European, Maori and Pacific People living in New Zealand." International Journal of Obesity 24, no. 5 (May 2000): 593–99. http://dx.doi.org/10.1038/sj.ijo.0801202.
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Attwood, Bain. "Difficult Histories." Public Historian 35, no. 3 (August 1, 2013): 46–71. http://dx.doi.org/10.1525/tph.2013.35.3.46.
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In recent decades many democracies around the world have tried to meet growing political demands to make amends for past wrongs by showing their troubling pasts. Museums, especially new national museums, have performed a crucial role in this historical work. In this article I examine the attempt of one of these, the Museum of New Zealand Te Papa Tongarewa, to stage an exhibit about a historic agreement between the indigenous Maori people and the British government that had come to be regarded as the nation’s founding constitutional document at the same time as it remained the subject of much controversy and enormous contestation.
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Jungová, Gabriela. "Gottfried Lindauer and the Náprstek Museum: Ethnographic Collection." Annals of the Náprstek Museum 40, no. 1 (2019): 25–42. http://dx.doi.org/10.2478/anpm-2019-0003.
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Gottfried Lindauer was a Bohemian painter residing and working in Aotearoa New Zealand. His paintings capturing the native people and their life earned him praise and respect from the Māori and Pākehā alike, as well as international recognition within and outside the artistic community. The Náprstek Museum in Prague owns two of his paintings, a small collection of Maori objects, photographs and letters to Ms Josefa Náprstková. This set of resources offers a comprehensive view on the artist’s collection practices, his creative process, and last but not least his relation to the Náprstek family.