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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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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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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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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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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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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. "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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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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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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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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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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Paterson, RK. "Protecting Taonga: the cultural heritage of the New Zealand Maori." International Journal of Cultural Property 8, no. 1 (January 1999): 108–32. http://dx.doi.org/10.1017/s0940739199770633.
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New Zealand concerns regarding cultural heritage focus almost exclusively on the indigenous Maori of that country. This article includes discussion of the way in which New Zealand regulates the local sale and export of Maori material cultural objects. It examines recent proposals to reform this system, including allowing Maori custom to determine ownership of newly found objects.A major development in New Zealand law concerns the role of a quasi-judicial body, the Waitangi Tribunal. Many tribunal decisions have contained lengthy discussions of Maori taonga (cultural treasures) and of alleged past misconduct by former governments and their agents in relation to such objects and Maori cultural heritage in general.As is the case with legal systems elsewhere, New Zealand seeks to reconcile the claims of its indigenous peoples with other priorities, such as economic development and environmental protection. Maori concerns have led to major changes in New Zealand heritage conservation law. A Maori Heritage Council now acts to ensure that places and sites of Maori interest will be protected. The council also plays a role in mediating conflicting interests of Maori and others, such as scientists, in relation to the scientific investigation of various sites.Despite these developments, New Zealand has yet to sign the 1970 UNESCO Convention on the Means of Prohibiting and Preventing the Illicit Import, Export, and Transfer of Ownership of Cultural Property. The changes proposed to New Zealand cultural property law have yet to be implemented, and there is evidence of uncertainty about the extent to which protecting indigenous Maori rights can be reconciled with the development of a national cultural identity and the pursuit of universal concerns, such as sustainable development.
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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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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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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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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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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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KOCHETKOV, Dmitry S. "PAI MARIRE – THE FIRST MAORI CHURCH." Southeast Asia: Actual Problems of Development, no. 4(60) (2023): 265–76. http://dx.doi.org/10.31696/2072-8271-2023-4-3-60-265-276.
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This article is about Pai Marire – a Christian denomination which appeared in the 19th century in New Zealand among the Maori people fighting against the British colonialists. The war was hard, the enemy was strong, and the Maori people needed a strong ideology to unite and to support themselves. Pai Marire helped them as much as it could. Although its believers made a lot of political and strategic mistakes, it seems that Pai Marire performed a rather positive role in the Maori people’s history.
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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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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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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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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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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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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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Xanthaki, Alexandra, and Dominic O'Sullivan. "Indigenous Participation in Elective Bodies: The Maori in New Zealand." International Journal on Minority and Group Rights 16, no. 2 (2009): 181–207. http://dx.doi.org/10.1163/157181109x427734.
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AbstractThe article argues that Maori political participation in New Zealand constitutes a positive example of how the current international standards on indigenous political participation can be implemented at the national level. Notwithstanding the weaknesses of the system and the challenges laying ahead, the combination of the Mixed Member Proportional electoral system, dedicated Maori seats and the establishment of the Maori Party have ensured a Maori voice in Parliament and have broadened the possibilities of effective indigenous participation in the political life of the state. Such state practice that implements the 2007 UN Declaration on the Rights of Indigenous Peoples firmly confirms the position of the Declaration within current international law.
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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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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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Banner, Stuart. "Two Properties, One Land: Law and Space in Nineteenth-Century New Zealand." Law & Social Inquiry 24, no. 04 (1999): 807–52. http://dx.doi.org/10.1111/j.1747-4469.1999.tb00406.x.
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If we use the word land to refer to the physical substance, and reserve the word property for the intellectual apparatus that organizes rights to use land, we can say that in colonial New Zealand, the British and the Maori overlaid two dissimilar systems of property on the same land. That difference in legal thought structured each side's perception of what the other was doing, in ways that illustrate unusually clearly the power of law to organize our awareness of phenomena before they reach the level of consciousness. Over the course of the nineteenth century, as the balance of power gradually swung to the side of the British, they were largely able to impose their property system on the Maori. The centrality of property within the thought of both peoples, however, meant that the transformation of Maori into English property rights involved much more than land. Religious belief, engagement with the market economy, political organization—all were bound up in the systems by which both peoples organized property rights in land. To anglicize the Maori property system was to revolutionize Maori life.
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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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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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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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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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Phillips, Julia K., and Gordon L. Purdie. "New Zealand (NZ) Pacific Peoples and Maori Have a Higher Risk of Developing Multiple Myeloma Than Other New Zealanders." Blood 110, no. 11 (November 16, 2007): 4760. http://dx.doi.org/10.1182/blood.v110.11.4760.4760.
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Abstract The incidence of multiple myeloma shows ethnic variation, myeloma age-standardized incidence being higher in African Americans at 11.3 per 100,000 than White Americans in whom the incidence is 5.1 per 100,000 (standardized to US 2000 census population)[Ries et al (2007) http://seer.cancer.gov/csr/1975_2004/]. NZ has a number of ethnic minorities, which includes Maori and Pacific peoples. New diagnoses of multiple myeloma in NZ are reported to a national cancer registry. Since 1994 this has been a legal requirement. We examined data from the cancer registry for 1996 to 2004 to establish the relative incidence of multiple myeloma in NZ ethnic groups. During this period ICD-9 (multiple myeloma and immunoproliferative neoplasms) was used for coding until 2000 when it was replaced by ICD-10 (multiple myeloma and malignant plasma cell neoplasms). Between 1996 and 2004 there were 2101 myeloma registrations. Median age was between 70 and 75yrs. M:F ratio was 1.3. Maori accounted for 160 patients (7.6%), Pacific peoples 81 (3.8%). Mean age-standardized annual incidence rates per 100,000 and 95% confidence intervals (WHO world standard population (WSP)) for the 9 year period were as follows:- All Male Female Maori 6.4 (5.4–7.6) 7.9 (6.3–9.8) 4.9 (3.8–6.3) Pacific Peoples 8.4 (6.6–10.8) 10.9 (7.8–15.2) 6.0 (4.3–8.4) Non-Maori, non-Pacific 4.4 (4.2–4.6) 5.4 (5.1–5.7) 3.4 (3.1–3.6) All ethnicities 4.6 (4.4–4.8) 5.7 (5.4–6.0) 3.6 (3.3–3.8) The population adjusted incidence of multiple myeloma was significantly higher in Pacific peoples (ratio 1.93 (95% CI 1.50–2.48)) and Maori (ratio 1.46 (95% CI 1.23–1.74)) than in the non Maori, non Pacific population. Conclusion: The overall incidence of myeloma in NZ (4.6 per 100,000, 95%CI 4.4–4.8 WSP) is higher than that reported for a UK population (3.3 per 100,000 WSP) [Phekoo et al (2004) Brit J Haem 127:299]. The incidence of myeloma in NZ Pacific peoples is especially high at 8.4 per 100,000. The incidence of myeloma in NZ Maori at 6.4 per 100,000 is intermediate between that of the NZ non Maori, non Pacific population and that of Pacific peoples.
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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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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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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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Young, Susan. "The Patentability of Maori Traditional Medicine and the Morality Exclusion in the Patents Act 1953." Victoria University of Wellington Law Review 32, no. 1 (March 5, 2001): 255. http://dx.doi.org/10.26686/vuwlr.v32i1.5898.
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Many indigenous peoples, including Maori, are offended by third parties 'appropriating' their traditional knowledge by means of intellectual property rights, such as patents. The author first surveys international debate about indigenous intellectual property rights in connection with the patenting of traditional indigenous medicine. The author examines the role of morality in New Zealand patent law and how this fits in with New Zealand's international obligations under the World Trade Organisation's TRIPs agreement and the Convention on Biological Diversity. The author examines whether the patenting of Maori traditional medicine can be prevented under the morality exclusion in the Patents Act 1953 and outlines five arguments which might be used to justify various levels of intervention in the patenting process in order to protect Maori control over their traditional knowledge.
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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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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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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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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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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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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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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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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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Bevan-Brown, Jill. "snap-shot of organisational provisions for Maori children and youth with special needs." Kairaranga 6, no. 1 (January 1, 2005): 3–10. http://dx.doi.org/10.54322/kairaranga.v6i1.14.
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This article presents the findings of a survey to gather information about the scope, prevalence and effectiveness of programmes and services for Maori children and youth with special needs. Analysis of relevant organisational documentation including a postal survey completed by 78people from 56 different special educational, Maori, support and disability organisations, and 25 follow-up interviews, revealed that a wide range of services and programmes were being offered by organisations throughout Aotearoa/New Zealand. Out of the organisations surveyed fifty-eight percent were providing programmes and services especially developed or adapted for Maori, and forty-one percent had a person with particular responsibility for or expertise in this area. Common components of effective programmes and services were: the incorporation of cultural content; the involvement of parents, whanau, the Maori community, Maori organisations and Maori workers; and ready accessibility. Respondents described 56 different effective strategies and 39 challenges to providing for Maori children and youth with special needs. The five major barriers identified were: insufficient funding; lack of culturally appropriate resources and people with cultural and professional expertise; a shortage of culturally appropriate, relevant training; Pakeha-centric attitudes towards special needs provisions; and high-stress levels of Maori staff working in the special needs domain.
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Sneyd, Mary Jane, and Brian Cox. "Melanoma in Maori, Asian, and Pacific Peoples in New Zealand." Cancer Epidemiology Biomarkers & Prevention 18, no. 6 (June 2009): 1706–13. http://dx.doi.org/10.1158/1055-9965.epi-08-0682.
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Scheele, Sue. "Safeguarding seeds and Maori intellectual property through partnership." International Journal of Rural Law and Policy, no. 2 (April 4, 2016): 1–9. http://dx.doi.org/10.5130/ijrlp.i2.2015.4628.
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The Nagoya Protocol is a recent binding international instrument that articulates the need to recognise the rights of indigenous peoples regarding their biological resources and cultural knowledge and strengthens the mechanisms to do so. New Zealand has not signed this protocol because of the overriding importance of the Treaty of Waitangi in New Zealand’s domestic affairs, and the need to ensure that government options are not limited concerning the development of domestic policy on access to biological resources. In particular, policy makers and legislators are waiting for the government response to a 2011 Waitangi Tribunal report (Ko Aotearoa Tēnei) on a far-reaching and complex claim (WAI 262) concerning the place of Māori traditional knowledge, culture and identity in contemporary New Zealand law and government policies and practice. Especially pertinent to this paper is the report’s section on Māori rights relating to biological and genetic resources. In accordance with the recommendation within Ko Aotearoa Tēnei, the principle of partnership, built on the explicit Treaty premise of Crown and Māori as formal equals, is presented here as the overarching framework and mechanism by which government agencies and Māori can work together to safeguard such resources. Core concepts and values are elucidated that underpin the Māori relationship to indigenous flora and fauna and are integral to the protection of cultural knowledge of seeds and plants. Examples are given of plant species regarded as taonga (treasures) and how they are conserved, and a case study is presented of institutional stewardship of harakeke (New Zealand flax) weaving varieties. Seed bank facilities are also evaluated regarding their incorporation of Māori values and rights under the Treaty of Waitangi.