Rozprawy doktorskie na temat „Kaupapa Maori”

This thesis investigates how Māori knowledge and language articulate with current discourses of Pūtaiao education, and possible alternative articulations. A Kaupapa Māori version of critical discourse analysis methodology is developed and applied to discourses relevant to Pūtaiao, or Māori-medium science education. This topic represents an intersection between language, science, education, and culture - fields which are all highly politically charged. Therefore, it is essential that a politically robust Kaupapa Māori position be taken in relation to the research topic. Not only the issues being investigated but the underlying research paradigm must be interrogated using Kaupapa Māori theory at each stage of the project. The goal is to study the range of possible meanings for the notions of 'Pūtaiao' and 'Māori science' by exploring the relevant dialectical issues, critiquing the assumptions and positions taken on language, knowledge, identity and ethos, in order to inform further Pūtaiao curriculum development. The research project is a narration of the larger story of Pūtaiao education: what is the current situation, how did it come about, what theoretical issues have been influential in this process, and what possibilities are there for further development of Pūtaiao curriculum and pedagogy? The thesis research consists of a series of discourse analyses of varying levels of focus and intersection with Pūtaiao: Wāhanga 1: Translated NCEA L1 science and mathematics examinations, and a traditional Taitokerau oral text; Wāhanga 2: Māori science curriculum policy; Wāhanga 3: Multicultural science education research; Wāhanga 4: Curriculum politics, preventive linguistics, language of science; Wāhanga 5: Mātauranga, rationality, philosophy of science. Each analysis takes the form of a narrative history, based on a selected corpus of previously published scholarship (in Wāhanga 1, including numerical data and oral tradition) on the issue under examination, from a Kaupapa Māori perspective. Mainly in the first two chapters, analysis at times also draws on 'personal narrative' accounts of previously unpublished details relating to Pūtaiao. Additionally, an investigation of various qualified notions of 'science' is undertaken, beginning in Wāhanga 2, concluding in Wāhanga 5, in order to explore the nature and boundaries of science as a system of knowledge, and its relationship to other types or systems of knowledge. Synopses are included of the following concepts and theoretical issues impacting on the discourses under analysis: Wāhanga 1: Ethnicity, 'race', critical theory, Kaupapa Māori theory. Wāhanga 2: Science, scientism, science ideology and anti-science. Wāhanga 4: Identity, linguistic purism, the Sapir-Whorf hypothesis. Informed by this research, in Wāhanga 5 an original model for the relationship between mātauranga and science is proposed, and the notion of Kaupapa Māori science/epistemology is explored. An analogy between the Sapir-Whorf hypothesis and multicultural science is used to draw together the cultural debates in language and knowledge, which are surmised to intersect at the level of discourse. The final chapter presents a re-articulation of Pūtaiao as the notion of Kaupapa Māori science education, and some recommendations for language and content knowledge in further development of Pūtaiao curriculum policy.

This thesis seeks to acknowledge and address the concerns that Maori people voice about research into their lives. The present study shows that Maori people are concerned that the power and control over research issues of initiation, benefits, representation, legitimation and accountability are addressed by the imposition of the researcher�s agenda, concerns and interests on the research process. Such dominance of a Western orientated discourse is being challenged by a pro-active, Kaupapa Maori research approach. This approach is part of the revitalisation of Maori cultural aspirations, preferences and practices as a philosophical and productive educational stance and resistance to the hegemony of the dominant discourse in Aotearoa/New Zealand. Kaupapa Maori research is collectivistic, and is orientated toward benefiting all the research participants and their collectively determined agendas. Kaupapa Maori Research is based on growing concensus that research involving Maori knowledge and people needs to be conducted in culturally appropriate ways, ways that fit Maori cultural preferences, practices and aspirations in order to develop and acknowledge existing culturally appropriate approaches in the method, practice and organisation of research. This thesis examines how a group of researchers have addressed the importance of devolving power and control in the research exercise in order to promote self-determination (tino Rangatiratanga) of Maori people. In the thesis I have talked with researchers who have accepted the challenge of positioning themselves within the discursive practice that is Kaupapa Maori. As a result, this thesis examines how such positionings challenge what constitutes a process of theory generation within the context of Aotearoa/New Zealand. This thesis further seeks to examine a way of knowing that reflects what meanings I can construct from my positioning within an experiential Kaupapa Maori research matrix. My position within this matrix resulted from critical reflections on my participation in a research group with an agreed-to agenda, my participation within the projects considered in the narratives in this thesis, my talking with other research participants in the form termed "interviews as chat" and from our constructing joint narratives about their/our attempts to address Maori concerns about research in their practice. The broad methodological framework used in the thesis is narrative inquiry for such an approach allows the research participants to select, recollect and reflect on stories within their own cultural context and language rather than in that chosen by the researcher. In other words, the story teller maintains the power to define what constitutes the story and the truth and the meaning it has for them. Further, this thesis seeks to investigate my own position as a researcher within a co-joint reflection on shared experiences and co-joint construction of meanings about these experiences, a position where the stories of the other research participants merged with my own to create new stories. Such collaborative stories go beyond an approach that simply focusses on the cooperative sharing of experiences and focusses on connectedness, engagement, and involvement with the other research participants within the cultural world view/discursive practice within which they function. This thesis seeks to identify what constitutes this engagement and what implications this has for promoting self determination/agency/voice in the research participants by examining concepts of participatory consciousness and connectedness within Maori discursive practice. Whakawhanaungatanga (establishing relationships in a Maori context), is used metaphorically to give voice to a culturally positioned means of collaboratively constructing research stories in a �culturally conscious and connected manner�. The thesis explains that there are three major overlapping implications of whakawhanaungatanga as a research strategy. The first is that establishing and maintaining relationships is a fundamental, often extensive and ongoing part of the research process. This involves the establishment of �whanau of interest� through a process of �spiral dicourse�. The second is that researchers understand themselves to be involved somatically in the research process; that is physically, ethically, morally and spiritually and not just as a �researcher� concerned with methodology. Such positionings are demonstrated in the language/metaphor used by the researchers in the stories described in this thesis. The third is that establishing relationships in a Maori context addresses the power and control issues fundamental to research, because it involves participatory research practices, in this context, termed �Participant Driven research�.

This thesis explores the application of Kaupapa Māori processes to documentary filmmaking through practiced-led research. The need for this research came to light through the experience of witnessing unacceptable behaviour shown by film crews towards kaumātua who were attending the 2006 28th Māori Battalion Reunion. In reflecting on this experience and considering my own filming experience as a person with a Te Ao Māori background, the basis for this argument was conceived. This thesis argues that there are alternative ways in which filming can be conducted by considering processes that already exist within Māori practices and philosophies. This Thesis, therefore, investigates alternative processes of filming that have developed from a Kaupapa Māori perspective through practical filming experience. An historical overview of the relationship between Māori, media and filming practices have been provided to give context to this discussion. The application of Kaupapa Māori processes to film was considered through the use of Marae protocol and philosophies. The application of these concepts was supported by the creative research which was utilised by referencing specific examples. The reader is, therefore, instructed to refer to the DVD in the front of the thesis as referenced in the written text.

The goal of this study was to review Maori oral health services utilising a kaupapa Maori framework. The aims of the study were to identify the issues in the development, implementation and operation of Maori dental health services within each of the three types of Maori health providers (mainstream, iwi-based, partnership). The three Maori oral health services are: (i) Te Whare Kaitiaki, University of Otago Dental School, Dunedin. (ii) Te atiawa Dental Service, New Plymouth. (iii) Tipu Ora Dental Service, in partnership with the School Dental Service, Lakeland Health, Rotorua. Method: A literature review of kaupapa Maori research was undertaken to provide the Maori framework under which this study was conducted. The kaupapa Maori methodology utilised the following criteria: (i) Rangatiratanga: The assertion of Maori leadership; (ii) Whakakotahitanga: A holistic approach incorporating Te Whare Tapa Wha; (iii) Whakapapa: The origins and development of oranga niho; (iv) Whakawhanuitanga: Recognising and catering for the diverse needs of Maori; (iv) Whanaungatanga: Culturally appropriate forms of relationship management; (v) Maramatanga: Raising Maori awareness, health promotion and education; and (vi) Whakapakiri: Recognising the need to the build capacity of Maori health providers. Ethical approval was granted by the Otago, Bay of Plenty and Taranaki Ethics Committees to undertake interviews and focus groups with Maori oral health providers in Dunedin, Rotorua and New Plymouth. Information was also sought from advisors and policy analysts within the Ministry of Health. A valuable source of information was hui korero (speeches and/or discussion at Maori conferences). An extensive literature was undertaken including an historical search of material from private archives and the now defunct Maori Health Commission. Results: An appropriate kaupapa Maori methodology was developed which provided a Maori framework to collate, describe, organise and present the information on Maori oral health. In te ao tawhito (the pre-European world of the Maori) there was very little if any dental decay. In te ao hou (the contemporary world of the Maori) Maori do not enjoy the same oral health status as non-Maori across all age groups. The reasons for this health disparity are multifactorial but include the social determinants of health, life style factors and the under-utilisation of health services. In order to address the disparities in Maori oral health, Maori providers have been very eager to establish kaupapa Maori oral health services. The barriers to the development, implementation, and operation of a kaupapa Maori oral health service are many and varied and include access to funding, and racism. Maori health providers have overcome the barriers through two strategies: firstly, the establishment of relationships within both the health sector and the Maori community; and secondly, through their passion and commitment to oranga niho mo te iwi Maori (oral health for all Maori). The outcome of this review will contribute to Maori health gain through the recognition of appropriate models and strategies which can be utilised for the future advancement of Maori oral health services, and hence to an improvement in Maori oral health status. Conclusion: This review of Maori oral health services has found that there are oral health disparities between Maori and non-Maori New Zealanders. In an effort to overcome these disparities Maori have sought to provide kaupapa Maori oral health services. Whilst there is a diversity in the provision of Maori oral health services, kaupapa Maori services have been developed that are appropriate, effective, accessible and affordable. They must have the opportunity to flourish.

Ko te kookoomuka te raakau i tunua ai te moa. (There is a proper use for everything and only by means of correct useage can the optimum result be obtained) This thesis proposes a model for research into traditional Maori kaupapa. Maori Studies is interdisciplinary in that it combines aspects of a considerable number of other disciplines and adds a further perspective of its own. However, despite the cross-overs with, for example, Anthropology, History, Linguistics, Art History, etc., Maori Studies provides its own unique, emic prespective which adds both depth and breadth to the study. Accordingly, research into kaupapa Maori requires a Maori model which draws from associated disciplines, forms interpretations according to the Maori world view and integrates all the various forms of evidence so that gaps in one area may be filled from another. Some steps towards resolution are proposed where the different forms of evidence seem to contradict, rather than complement each other. In particular the etic versus emic approach is examined with a view. Accordingly, the thesis will include an approach to the analysis and incorporation of traditional information available from: interviews; art; waiata; whakataukii; placenames; whakapapa; manuscripts and early census figures as well as the publised sources which are available. All must be compared with the contemporary oral record of past events, especially since much Maori tradition is political in nature, and the political perspective can change over time ("The Maori Camel"-paper presented to Pouhere Korero/NZHA Conference February 1996). (One of the particular strengths of Maori language material such as placenames, waiata, whakapapa, and whakatauki is that they have usually been repeated verbatim, often by people who hadn�t the language ability to change them. Therefore, like manuscripts they are frozen in time; unlike contemporary oral evidence where stories are retold in each generation.) The case studies look at the traditional Maori perspective on each of the topics and compares it with any research which has been done in Non-Maori ways. (For example, in Case Study 1., Maori knowledge which has been gathered by following the model proposed in this thesis is compared with botanical knowledge about cabbage trees.) Maori language material is not translated but handled in the original and discussed in Maori when a more productive discussion is thus facilitated, therefore resulting in a bi-lingual thesis. For Maori Studies to be fully accepted as having the same mana as other academic disciplines requires full acceptance of the bilingual nature of Maori Studies. However, in the iterests [sic] of wider accessibility, the majority of the discussion will be in English.

This thesis takes the position that firm performance is derived from the value embodied by combinations of distinct socio-cultural resources and capabilities. In particular, this thesis explores practice in the context of Maori business to understand the mutual influences between economic exchange and social-cultural structures in terms of achieving improved firm performance. I begin by suggesting that much of the knowledge development and community practice in organisational analysis is subsumed within a Kuhnian conventionalism, which is not useful to gaining a deeper understanding of firm performance. I argue that what is required is an approach that emphasises the contextual development of society and organisation (embodied by social and cultural relations). This brings to the fore the pragmatist epistemology of practical knowledge, an approach to research and analysis of organisations that is at the heart of this research. Practical knowledge connects to the pragmatic orientation of Indigenous logics in this instance kaupapa Maori, which draws us to a perspective of knowledge that is experiential, contextual, diverse and inclusive. The effectiveness of a practical knowledge perspective by means of its pragmatic epistemology allows us to understand Maori businesses operating within a distinctive frame of socio-economic rationality providing a broader utility leading to culturally constituted forms of practice. It was through this lens that I engaged with the proposition regarding firm performance prompting us to look at the field of leadership (habitus), exchange (inter-capital exchange) and relationships (field) in particular. A major emphasis was a search for an appropriate method that would provide an avenue of authentic engagement with the cultural context embodied by kaupapa Maori. In terms of empirical investigation this thesis advances the utility of narrative as an expository technique and interpretive device that accords full recognition of Maori socio-cultural systems of relationships, historic circumstances and current practices. Conducted over three years (December 2004 and June 2006), the fieldwork component involved multiple strands of narrative in the form of dialogue, stories,metaphors, documentation and experiences of myself, other individuals and Maori economic development hui, or gathering. A key finding of this thesis is that kaupapa Maori as expressed through business practice offers a practical utility in relation to the capability of and potential outcomes for improved firm performance. I argue that there are unique characteristics of Maori business practice, which are grounded in the epistemological stance of kaupapa Maori in combination with Western philosophies and techniques of organisation that contribute to the performance of Maori businesses. In addition, I argue that it offers a view of the organisation as something beyond a disembodied system of market exchange and recognises the embeddedness of social processes in each culture will bring specific cultural nuances to the formulation of what constitutes organisational success. Finally, I suggest that kaupapa Maori research, grounded by the epistemological and ontological assumptions of an Indigenous paradigm provides opportunities for gaining greater insight into the dynamics of organisation and management research.

This thesis examines the effects of public sector restructuring on Maori health development during the 1990s, primarily through an analysis of health sector reform, changes to health policy direction, and the response of Government to Maori development issues. The relationship between health development and socioeconomic status is also examined in order to determine what the cost of the economic and political climate of the decade has been for Maori. A key focus is the partnership, and obligations thereof, established by the Treaty of Waitangi between Maori and the Crown. As Government has acknowledged the Treaty as the founding document of Aotearoa New Zealand, any discussion of Maori health must start with the Treaty as a basis. The theoretical framework adopted employs social policy and sector analysis in order to assess whether health outcomes for Maori have improved during the 1990s. Institutional influence on the policy process is also examined as part of this framework. The influence of these procedures on policy development and general health outcomes for Maori during the 1990s is assessed, while health outcomes for Maori women in particular are discussed as a case study. This thesis examines why disproportionate health development still occurs in terms of Maori and non-Maori health despite Maori health having been designated a health gain priority area since 1984, and Government requirements that mainstream accountability to Maori be improved. As part of this examination, health promotion and intervention strategies have been assessed as these are seen as an effective first point of contact for groups traditionally disadvantaged in terms of health outcomes. Moreover, areas have been highlighted where improvement to policy could enhance positive Maori development, as positive Maori development is seen as essential to improving health outcomes for Maori. Regional policy efforts for promoting Maori health gain are also examined.

Maori health development advanced with the Hui Taumata (1984) and with the emergence of by Maori for Maori health service delivery. Rapua te ora, by Maori for Maori health service delivery. Rapua te ora, by Maori for Maori health service delivery is an expression of tino rangatiratanga. The case study of budget holding presents a Maori analysis of contemporary health services delivery to meet the needs of Maori. Maori engage in research as dynamic participants who define their roles. Maori provide new analyses of health whilst adding to the diversity of views within health research, health services administration, and health services management. Nested case study method is used to prepare this thesis. Methods nested within the case study are a literature review; empowerment evaluation, information systems strategy, provider profile method, and structural analysis. Kaupapa Maori theory, which underpins the Maori centered research approach, is used to ensure the research objectives are relevant and meet needs of Maori. Budget holding is a mechanism for provider development, systematically linking national public health oblectives to local and regional needs. At different levels of development Maori providers, new to public health, require careful anf thoughtful administration, where necessary, thoughtful management. The benefits for administrating the provision of public health services for Maori are clear vertical accountability to the purchaser, clear local accountabilities, and provider development consistent with local Maori health needs. Conclusions drawn from this case study are that Maori provider development is a response to health reforms characterised by multiple transformations of health service funding. Provider development and meeting disparate accountabilities are important issues for sustainability and the development of Maori providers for public health, and are applicable to the wider community, both national and international.

This study was concerned with the health implications of new forms of gambling such as casinos, pokie machines and internet gambling for Māori women and their families in Auckland and the Bay of Plenty region of Aotearoa (New Zealand). It set out to discover what culturally appropriate services were available and the extent to which Māori women gamblers were utilising them. The literature documenting Māori perceptions of gambling shows that Māori women gamblers and their partner/whānau members and gambling service providers have been little studied previously. These goals translated into the following specific aims: 1) to study how Māori women problem gamblers, their partner or whānau members and key informants perceived gambling, what it meant to them and why they did it; 2) to investigate the consequences of gambling for Māori women, whānau and service providers in dealing with the effects of gambling; 3) to report on how these three groups dealt with the effects of gambling; and 4) to discover what helped to bring about positive changes for the three groups. All of the aims were achieved. A Māori approach (Kaupapa Māori), combined with a naturalistic approach to data collection, was adopted. Qualitative methods are most appropriate to use when working with some Māori, as there is a growing realisation that research with Māori needs to be interactive. A Māori research procedure modelled on the ritual ceremony of encounter (Pōwhiri) provided an appropriate structure for the development and presentation of the research process. The major focus was on the qualitative data obtained from semi-structured interviews in two locations - Rotorua and Auckland. The interviews were conducted with twenty Māori women gamblers, sixteen whānau members including partners and ten interviews with staff involved in services that provided help for problem gamblers. The three interview schedules were based on a number of broad themes and open-ended questions to obtain meaningful descriptive data. The interviews were audio recorded and used to produce transcripts that were then sent back to the participants for feedback. Qualitative data analysis was conducted on the returned documents. The findings from this study revealed major impacts of the women's socio-economic, familial and societal circumstances on gambling behaviour and its effects, which are areas of concern for mental health professionals and researchers. The mythical Māori canoes on which Māori voyaged from their place of origin (Hawaiiki) to Aotearoa, the Waka, provided an appropriate metaphor to present the interrelationship between the pull and push factors toward gambling, and its implications for society. This is illustrated as a spinning waka, Te Waka Hūrihuri. On the other hand, Te Waka Māia (courageous) demonstrates the relationships between the variables that help Māori women gamblers to cope and helpful strategies found to assist them to modify or stop their gambling behaviour. It is recommended that the government limit the proliferation of gaming venues and continue to encourage development of emerging Māori services. Moreover, a coordinated approach is essential, as Māori women gamblers, partners and whānau members need to heal together for positive outcomes for Māori health development in Aotearoa. The main implication of this study is that a wide range of further research into Māori and gambling is required. Recommendations on ways in which the current delivery of services in Rotorua and Auckland could be improved are: That the Ministry of Health purchase services that establish support groups for Māori people with problem gambling and their whānau, and That non-Māori provider services and organisations support the development of emerging Māori services. Heeding the outcome of this research should help improve New Zealand's existing health policy and capacity for Māori women's health development. It should also enrich our understanding of the adaptation patterns of Māori whānau member/s, and thus should have implications, not only for Māori health policies, but also relevance for the wider field of international cross-comparative research on indigenous gambling and mental health issues. Limitations of this study included a small, localised sample that means the findings can only tentatively be generalised to the wider population of Māori women gamblers. Nonetheless, information gained from the study contributes to understanding of the adaptation patterns of Māori women gamblers, their whānau member/s, and those who are trying to help them. It is hoped that the study will make it at least a little less true that every day is a war day for Māori women and their whānau trying to deal with the problem of gambling.

1999 was the first year that Year 8 Maori immersion students were included in national monitoring in New Zealand. The thesis explores how bilingualism, being a second language learner, and culture impact on student performance. It details the National Education Monitoring Project�s (NEMP) efforts to create fair and valid cross-language and cross-culture assessment. The thesis looks at overseas research on the development, translation and administration of tasks and relates this to NEMP�s processes. Issues and problems that arose during the development, translation and administration of tasks are discussed. Several positions emerge from this thesis. Firstly, that despite the problems encountered, there were some clear �benefits�. Benefits lay primarily in: recognition of the complexity of cross-language and cross-cultural assessment, �improved� assessment and translation processes, professional development, new understanding and knowledge areas, identification of areas for future research and the accumulation of data (albeit in some instances problematic). Secondly, that NEMP went to great efforts to consult with and involve Maori. However, the relationship between NEMP and Maori was compromised in that some sectors within immersion education were ambivalent about participating in national monitoring. This ambivalence impacted in a number of ways on the project and the assessment of immersion students. Thirdly, that the inclusion of immersion students in national monitoring needs to be seen within the wider social, political and historical context of New Zealand. Assessment is not a neutral process. Assessment is a social and political activity that has the potential to advantage certain groups in society and disadvantage others. Fourthly, despite NEMP�s efforts to be fair, inclusive and thorough in its processes there were significant issues that compromised students� performance and the quality of the information gathered. Limited language skills of some students, cultural differences, translation and task administration problems at times worked to the disadvantage of immersion students and raise questions about the validity of some findings. Finally, I suggest that the inclusion of Maori immersion students in national monitoring is in some respects premature and unfair. In particular, questions need to be asked about the fairness and validity of making comparisons between bilingual, second language learners in Maori immersion settings and monolingual Maori students learning in English in the mainstream.

This thesis considers the narratives of eight M ori chook keepers from the Waikato rohe, Aotearoa. The Waikato rohe has been selected due to its significant history of M ori horticultural and agricultural practises, including chook keeping. I build on the growing corpus of m tauranga about indigenous studies. Using a postcolonial, feminist and Kaupapa M ori theoretical framework, I undertook five semi-structured interviews and one focus r p with M ori kaum tua. This thesis does not attempt to represent all M ori. There may be considerable difference between wh nau, hap and iwi practices. However, the rangahau provides insights into the views of eight individuals and their experiences with chooks. I have also utilised Country Calendar (1970; 1977a; 1977b and 1980) episodes and children's pukapuka such as Nanny Mihi's Garden (Drewery 2002) for the purposes of discourse analysis. By listening to these stories, kaupapa including race, class and ethnicity emerge that affect the participants' everyday lives as chook keepers. The participants view chooks in a variety of ways. First, as a means of food production. By integrating chooks into their communities, the participants are able to provide a nutritious and low-cost kai source for themselves and their wh nau. This attempts to at least in part address their poverty problems. Second, as a hybridised P keh and M ori kararehe. Third, as hysterical, comical, silly and helpless. I explore these issues within the broader context of colonial, neocolonial and anticolonial practices.

This visual art project has explored the ancient Maori pukorero (oral tradition) of Te Whatu o Poutini (The Eye of Poutini) that articulates the journey of Poutini Taniwha, Waitaiki and Tamaahua from Tuhua (Mayor Island) in the Bay of Plenty, to the Arahura River. An oral geological map, the pukorero also expresses through cultural values, the intimate spiritual relationship Ngati Waewae have with our tupuna, the Arahura River, pounamu stone and each other. Exploring the genres of digital storytelling and video art installation, this project combines them as new media storytelling. The current experience of colonisation and urbanisation emotionally parallel the abduction, transformation and multiple places of belonging experienced by the tupuna Waitaiki at the hand of Poutini Taniwha. The project explores and acknowledges this connection. The survival, restoration and celebration of Ngati Waewae culture and the need to assert control of our own destinies has infused every component of the project.

The aim of this study was to investigate the effectiveness of a storybook retell technique to facilitate vocabulary acquisition in children educated in Māori immersion class settings. A second aim of the study was to explore the cultural responsiveness and pedagogical appropriateness of the intervention approach and the importance of relationship building (whakawhanaungatanga) to successful interventions. Nine children participated in the study. These children (aged between 5 and 8 years) were recruited from two Kura Kaupapa Māori settings in differing urban areas in New Zealand. The children entered the study on a rolling basis in groups of three. The first three participants to enter the study were recruited from the one classroom on the basis of their demonstrating specific language impairment (SLI). The second group of three participants attended a different classroom and these participants were recruited into the study as a result of identified delayed reading development (RD). The third group of three participants from a third classroom was selected as the participants exhibited typical spoken and written language development (TD). The intervention technique utilized in this study adopted a structured approach to teaching the meaning of pre selected vocabulary items that were embedded in class story books. Three different books were selected and each book was read by the teacher to the whole class three times during a one week period. The target vocabulary was highlighted each time it occurred in the story through the following techniques: an adult definition was given for the word, an antonym or synonym was given, and the meaning was acted out by the teacher or the picture detailing the meaning of the word in the book was highlighted. A single subject research design using pre-intervention, intervention and post intervention assessment probes for the target vocabulary items was employed to examine the effectiveness of the intervention in teaching the children the targeted vocabulary. Teacher interviews were also carried out to assess the appropriateness of the intervention in relation to the philosophy of the Kura Kaupapa and its pedagogical appropriateness and cultural responsiveness. The results suggested that the children in all three groups (SLI, RD and TD) made moderate gains in the acquisition of the target vocabulary supporting the hypothesis that targeting vocabulary in story book retelling at a whole class level will lead to acquisition of the vocabulary by the participants' exposed to the intervention. However, using a Two Standard Deviation method to evaluate the significance of each participant's change, the gains made for the RD and SLI participants were not significant. The TD participants did demonstrate a significant difference in the number of words correct. The teachers of the participants involved in the study reported positively on the effectiveness and appropriateness of the intervention for inclusion within the Kura Kaupapa and classroom programme. In particular, teachers' reported that as the intervention included each child in the class (as opposed to a withdrawal intervention model) the intervention was more appropriate for the philosophy of the Kura Kaupapa. The teachers' also reported the effectiveness of the intervention for the development of collaboration and relationship building between the teacher and researcher (a speech-language therapist. The data showed that the intervention investigated in this study was culturally responsive and pedagogically appropriate. It could be included as a component of the class programme as it was responsive to the philosophy of the Kura Kaupapa. The participants' did make moderate gains in the acquisition of the vocabulary (although not at a level to be considered significant for children with delayed development). Further research is necessary to explore the effectiveness of what may potentially be a useful intervention to enhance vocabulary development for children in Kura Kaupapa.

Te Papa-o-Rotu Marae is a Māori community settlement located in the Waikato region of New Zealand. Its hapu (sub-tribe) community was one of 33 hapu that formed the Tainui confederation claiming compensation from the Crown for land confiscated in the nineteenth century. The claim was settled in 1995 and it was within this context that research for this study was conducted at the marae from August 1997 to December 1999. This ethnographic study examines the way that the community at Te Papa-o-Rotu Marae managed its affairs through its two management bodies, the Marae Committee and the Trustees. It is argued in this thesis that the marae's mode of management is in transition from an informal to formal mode, and from an inward to outward looking focus. Bureaucratic administration, it is argued, has been the major catalyst for the transition and has been introduced into marae operations through an accumulation of state legislation affecting Māori land and communities. Furthermore, some aspects of bureaucratic administration have been legitimated and appropriated by the iwi authority, which has passed this on to the Marae Committee. The community have been complicit in the adoption of bureaucratic administration by accommodating the requirements of both the state and the iwi authority. However, a persistent question was whether the marae could maintain its own rangatiratanga (authority, self-determination, control) and separate identity in the face of increasing pressure to conform to a bureaucratic management style. The community managed the marae communally by way of hui (gatherings) and meetings, which were observed using a combined methodological approach of Kaupapa Māori research and ethnography, as described in Chapter 2. The philosophy of kotahitanga (solidarity) underpinned the social organisation of the Tainui tribal confederation, so understanding the place of the marae in its wider socio-political environment has helped in comprehending the nature of the pressure on the community to increase its scale of operations and is explained in Chapter 3. Chapter 4 introduces the accumulation of influences that have brought about a change of managerial style from informal to formal organising. The practical effect of these influences are demonstrated in the management structure and administrative systems that the community used. These are described phenomenologically in Chapters 5 and 6 respectively. The management plan, compiled since 1995, had a strong emphasis on management structural review and participation in tribal development initiatives and is discussed in Chapter 7. The implementation of a collaborative development project between the iwi authority and Marae Committee is described in Chapter 8. The final chapter reflects on the impact of bureaucratic administration on marae management as well as the dynamism of the community and how the rangatiratanga of the marae has thus far been maintained.

Historical and contemporary cultural trauma continues to impact on the health and well-being of Indigenous people globally. Located within Australia this thesis employs Kaupapa Maori theory and autoethnography to explore a process of cultural recovery and healing. This is a self-decolonising journey from cultural trauma to recovery, through the researchers cultural immersion within te ao Maori. This interwoven approach speaks to the new era of qualitative social research. Concluding that cultural recovery and the healing of cultural trauma are connected to the core of self and to subjective experiences of well-being, influencing health outcomes for Maori people.

My research focuses on the emotional experience of the unearthing of ancestral bones for local Māori of Matata. The coastal town of Matata in the Eastern Bay of Plenty provides a central case study location as it is a town that is facing the pressure of coastal residential development as well the added strain of dealing with the 2005 flood which has compounded issues over local waahi tapu. Local iwi have continued to actively advocate for the protection of these sites especially with regard to the ongoing discovery of ancestral bones. Cultural and emotional geographies provide the theoretical framework for this research. This framework has been particularly useful as it encourages reflexive commentary and alternative ways of approaching and thinking about, and understanding knowledge. I have incorporated the research paradigm of kaupapa Māori which complements my theoretical framework by producing a research design that is organised and shaped according to tikanga Māori while (in) advertently critiquing and challenging traditional ways of conducting research. The overall aim is to explore the current issues surrounding the discovery of ancestral bones through korero with local iwi members. It is through their perspectives, stories, beliefs and opinions that provide a better understanding of the meanings attributed to waahi tapu and the influence of certain events such as the 2005 flood. I examine, critically the relationship between power, sacred sites, bones and the body. It is from these objectives that I contribute to an area of scholarship that has been largely left out from geographical enquiry. I suggest that the importance of sacredness and spirituality has been relatively overlooked as an influential factor in people's perceptions of the world around them. This thesis is intended to demonstrate the value of indigenous perspectives of bones, the body and sacredness as a way of better understanding some of the complexities that can arise when cross-cultural approaches collide in environmental planning. There are three main themes that have emerged from this research. The first theme has to do with competing knowledges. To Māori, the location and knowledge of ancestral bones is culturally important and is in its self sacred, therefore certain tikanga is applied as a means of a protection mechanism. However this ideologically clashes with traditional scientific western approaches which are privileged over other alternative ways of understanding knowledge, in this case Māori knowledge. The second related theme concerns the process of boundary making and cross-cultural ways of perceiving 'sacred' and 'everyday' spaces. To better understand these perspectives involves acknowledging the embodied and emotional experience of wāhi tapu to Māori, and the active role of kaitiaki in the protection and careful management of these culturally important spaces.

This study explores whakapapa as a tool, which can be used as a kaupapa Māori assessment framework in early childhood education, positioning kaupapa Māori theory as a paradigm base underpinning a philosophical and theoretical discourse towards assessment for children's learning. This thesis represents the culmination of a personal and professional journey, derived from the writer's longstanding interest in and commitment to kaupapa Māori early childhood education, and more specifically, philosophies and practices for assessment in this context. The study has canvassed a vast terrain of kaupapa Māori philosophy in its search for a theoretical grounding for a kaupapa Māori assessment framework for early childhood education. Foundation to the study has been the premise that the notion of whakapapa serves as an overarching philosophical matrix, encompassing the interconnected realms of genealogy, spirituality, and knowledge that precede, surround, and embrace the Māori child. Throughout the thesis, diagrams are employed to demonstrate and model the whakapapa underpinning the conceptualisations being explored. After contextualising the study within a historical overview of the impact of colonisation of kaupapa Māori education and research, it is suggested that a re-examination of key concepts from tikanga Māori will illuminate transformative possibilities applicable to the study's focus on the development of a theoretical base for an assessment tool within kaupapa Māori early childhood settings. Drawing from the literature, the thesis re-positions the view of the Māori child to one of being nurtured within a philosophical construct underpinned and immersed in tikanga such as whakapapa, ira tangata, whanaungatanga, mana and tapu, and ako, providing a strongly Māori theoretical base for the envisioning of the assessment process. The outcome of this study is to propose an assessment framework, which embodies and reflects these core kaupapa Māori philosophies as praxis.

Indigenous groups around the world have an inherent physical and spiritual connection with landscape, however little knowledge exists on the intricacies of these relationships and the preferences around sharing this knowledge. This research explores such connections in regards to Indigenous Māori iwi, Kāi Tahu, who affiliate closely with the landscapes of the South Island of Aotearoa New Zealand and many other landscapes throughout the Pacific. By learning of these relationships and preferences, the research considers the alignment of these values with local government legislation. Thus, it gives consideration to the extent of 'voice' that these groups do or do not have in policy.

The quality of the processes involved in language regeneration strategy formation is critical to the creation of an effective language regeneration strategy and this, in turn, is critical to the achievement of successful language regeneration outcomes. The overall aim of this research project was to evaluate, using a range of effectiveness criteria, the processes involved in the creation of a marae-based te reo Māori regeneration strategy in the hope that others involved in similar projects in the future would benefit and in the hope that the Whakamārama whānau will themselves derive benefit from it in reviewing what has already been achieved. In Chapter 1, the background to the research project and its rationale are outlined and the research questions and research methods are introduced. Chapter 2 provides a critical review of selected literature in the area of strategic planning aspects of language regeneration and relevant aspects of mātauranga Māori. Using an ethnographic approach, the processes and immediate outcomes (in terms of a survey report and a regeneration plan for Whakamārama marae) of the language regeneration project are outlined in Chapter 3. In Chapter 4, effectiveness criteria are derived on the basis of the literature review in Chapter 2. These include criteria relating to leadership, participation, Kaupapa Māori values, environmental analysis and outcomes. The criteria are then applied to the analysis and evaluation of the processes and outcomes outlined in Chapter 3 in order to identify their strengths and weaknesses. The overall conclusion is that Whakamārama's language regeneration activities to date can be regarded as successful in many ways, including the fact that they have resulted in the production of high quality documentation that is widely appreciated by the whānau in the form of a maraebased language survey and a marae-based te reo Māori regeneration plan. Working voluntarily and often under difficult circumstances, core group members demonstrated that they possessed the essential characteristics of commitment, motivation and determination, in addition to the willingness and ability to use existing skills and knowledge effectively and to develop further skills and knowledge as the project proceeded. Perhaps most important, they developed a caring and effective working culture. However, the weaknesses of the project included a lack of preparation and planning prior to the commencement of the project which resulted in a build up of work at a number of stages. This, in turn, lead to delays in producing outcomes and some loss of momentum. It also led, indirectly, to the views of two or three members of the core group being overrepresented in the reo plan goals. The information and analysis provided here have relevance to any language community involved in micro-level language regeneration activities of a similar type. It is hoped therefore that this thesis may help others to not only avoid the problems experienced by the Whakamārama whānau but also to benefit from their successes.

This interdisciplinary research investigated the construction of cultural identities in the Nation Branding and Public Diplomacy in Aotearoa New Zealand. On the example of New Zealand’s indigenous population, the Māori, this study examined convergences and divergences of the self-image which describes the construction of cultural identity from Māori perspectives with the planned and projected Māori identities in selected Nation Branding and Public Diplomacy channels. Ethnographic methods like participant observation and informal interviews with members of the Ngāti Awa tribe were conducted based on Kaupapa Māori theory which is a theoretical framework developed by Māori. This data was contrasted with expert interviews with representatives from governmental institutions, diplomatic representations, cultural tourism operators and cultural or art institutions. Results of this research show that the construction of planned and projected Māori identities in selected Nation Branding and Public Diplomacy channels and the self-image of members of Ngāti Awa coincide to some extent. In Nation Branding, information about Māori is often simplified and Māori are presented as one single entity. On the contrary, the information about Māori offered by Public Diplomacy is more profound and approaches by Māori shaping their representation could frequently be observed. Increased efforts to shape the representation of Māori in Nation Branding and Public Diplomacy by Māori could be detected. This thesis demonstrates various examples, such as touristic and cultural experiences offered by the Māori community or the self-promotion of Māori tribes to foreign publics in diplomatic functions. This ’bottom-up’ construction of cultural identities enables Nation Branding and Public Diplomacy to create a unique differentiation to other nations directly constructed from the community. It provides a stronger identification for the members of a nation with Nation Branding and Public Diplomacy and produces a more authentic and credible image of the nation to foreign audiences.

There is a requirement for all services within the New Zealand health system to be accredited with an established quality organisation and to demonstrate an ability to provide a measurable quality service to consumers. For Māori these requirements must make sense in Māori terms. This thesis is based on the view that, for Māori, the concept of health is more effectively expressed as hauora - optimal health and wellbeing for Māori. This thesis makes five contributions to Māori health and Māori health research. First, it identifies a responsive approach to engaging kaumātua effectively in the process of qualitative research. Second, it identifies a fundamental underlying conceptual framework – kaupapa hauora Māori as a means of understanding hauora – expressed in terms derived from kaumātua in Taranaki and Kahungunu. Third, it adapts this conceptual framework into an analytical research framework and then applies it to allow kaupapa hauora Māori (described in terms of worldview, values and ethics) to be identified from a range of data. Fourth, it critically analyses popular models of Māori health – Te Whare Tapa Whā, Te Wheke and Ngā Pou Mana. Finally, it proposes and details post-doctoral research that will translate kaupapa hauora Māori into a quality services framework/tool. “Kaupapa Hauora Māori” is a conceptual framework articulated by kaumātua, and has its origins in te ao Māori, from which the aronga or worldview is developed. The aronga is composed of the kaupapa or values and tikanga or ethics that provide kaumātua with the values base of hauora. These components have been identified by kaumātua and not only inform the concept of KHM but also inform the analytical research framework that is applied to the data. The values have been identified as a core set of values comprising whakapapa, wairua, whenua, whānau, tikanga te reo Māori, tinana, and hinengaro, and the associated tikanga is expressed as behaviour or ethics. These, together, influence the perception and understanding individuals have of their world and of hauora.

The health of the environment is integral to the health and wellbeing of the people. When the balance between Atua, whenua and tangata is disrupted, desecrated, disturbed or violated, it can have a detrimental impact on these relationships. This research study explored alternative indigenous paradigms for conceptualizing an environmental health framework that would improve the potency and health of all living things. A key question of the research study was to explore how Ngati Kuri sought to strengthen their relationship and connection with the natural world. The Hapu established Te Tai O Marokura health and social services as a vehicle to improve potency: healthy environments, healthy people. The specificity of Ngati Kuri experiences provided a broader context for researching and theorizing about restorative models that utilized traditional knowledge localized to a particular area. Another key question was to examine how Maori cultural values that were embedded within a worldview, could offer insights and constructs for new ways of being and thinking in the modern world. Kaupapa Maori philosophical positioning and theorizing informed the approaches and practices underpinning the study. The key aspects of the methodology were constructed around the tikanga principles of tinorangatiratanga, whakapapa and kaitiakitanga to provide a rationale for the collaboration formed with the Hapu. At the heart of the thesis is the validity given to the collective ownership of indigenous knowledge which challenges the fictional notion of a singular, temporally bound authorship. The thesis reflects the whakawhanaungatanga (reciprocal understanding) relationship between the Tuakana represented by Miriama Kahu and the Teina, Benita Wakefield working collaboratively with the Kaitiaki construct group formed to ensure that the use of indigenous knowledge and its transmission processes had honest transparency. The Tuakana was responsible for providing guidance, wisdom and mentoring to the Teina, the enrolled academic student responsible for producing the written thesis. These innovative collaborative Kaupapa Maori methods and practices in the study have tested the boundaries of conventional doctoral processes, breaking university academic regulations and challenging the western academy in the political nature of collective knowledge production and validity of indigenous knowledge. Qualitative and quantitative processes, approaches and methods were also utilized to inform the study and to ensure reflexivity of research practices. The key findings of the study were: • Improving potency requires a depth of intimacy and connection with all living things that involves a reciprocal understanding of the relationship between Atua, whenua and tangata. • Indigenous knowledge is localized to a spatial area and embedded within a worldview that validates and affirms cultural values and beliefs which continue to have relevance in more contemporary times. • The transformative nature of alternative indigenous paradigms must encompass the totality of creation, humanity and their genealogical and inter-generational linkages to all life. A major contribution of this PhD has been to create new knowledge, ways of thinking and meaning for restoring potency through the environmental health conceptual framework grounded in cultural and spiritual values. The specific focus on Ngati Kuri traditional knowledge authentic to the Hapu and their application, has significantly contributed towards constructing alternative indigenous approaches for meeting the challenges within the modern world.

A Geographic Information System visually communicates both spatial and temporal analyses and has been available for at least twenty years in New Zealand. Using a Kaupapa Māori Research framework, this research investigates the benefits and barriers for Māori if they were to adopt GIS to assist their development outcomes. Internationally, indigenous peoples who have adopted GIS have reported they have derived significant cultural development benefits, including the preservation and continuity of traditional knowledge and culture. As Māori development continues to expand in an increasing array of corporate, scientific, management and cultural arenas, the level of intensity required to keep abreast of developments has also expanded. GIS has been used by some roopū to assist their contemporary Māori development opportunities; has been suggested as a cost effective method for spatial research for Waitangi Tribunal claims; has supported and facilitated complex textual and oral evidence, and has also been used to assist negotiation and empowerment at both central and local government level. While many successful uses are attributed to GIS projects, there are also precautionary calls made from practitioners regarding the obstacles they have encountered. Overall, whilst traditional knowledge and contemporary technology has been beneficially fused together, in some instances hidden or unforeseen consequences have impeded or imperilled seamless uptake of this new technology. Challenges to the establishment of a GIS range from the theoretical (mapping cultural heritage) to the practical (access to data) to the pragmatic (costs and resources). The multiple issues inherent in mapping cultural heritage, indigenous cartography and, in particular, the current lack of intellectual property rights protection measures, are also potential barriers to successful, long-term integration of GIS into the tribal development matrix. The key impediments to GIS establishment identified by surveyed roopū were lack of information and human resources, and prioritisation over more critical factors affecting tangata whenua. Respondents also indicated they would utilise GIS if the infrastructure was in place and the cost of establishment decreased. Given the large amount of resources to be invested into GIS, and the opportunity to establish safe practices to ensure continuity of the GIS, it is prudent to make informed decisions prior to investment. As an applied piece of Kaupapa Māori research, a tangible outcome in the form of an establishment Guide is presented. Written in a deliberately novice-friendly manner, the Guide traverses fundamental issues surrounding the establishment of a GIS including investment costs and establishment processes.

Teenage parenting is widely constructed in prevailing research and public discourse as a social problem, with poor outcomes for parent and child. Teenage parents are regarded as a drain on state funds, too young to parent well, and at high risk of social exclusion, both educationally and economically. This thesis proposes that teenage motherhood is a turning point in a young woman’s life and identity, which can be an opportunity, rather than a problem, if there is adequate support for the mother and her child. It considers the role of a New Zealand School for Teenage Parents in providing this support. Using qualitative narrative methodology, ten young women, six family members and nine other members of the School community were interviewed about their experiences of its culture and practices. Six of the young women were also interviewed to gather their life stories. Informed by the narrative understanding that we story our identities from the narrative possibilities available to us within the varied discursive contexts of our lives, this thesis draws on these life stories to explore how the young women storied the fashioning of their own identities as young women, as learners and as young parents. It presents their stories of childhood and family life, teenage-hood and schooling, pregnancy and parenthood, their experiences at the School for Teenage Parents, and their lives since leaving the School, in order to consider the role of the School in supporting the positive refashioning of their identities. This thesis draws on social constructionist and narrative theories to interpret the storied contexts of the young women’s lives, and the role these often constraining and difficult contexts played in the fashioning of their multiple identities. Māori culturally responsive pedagogical theories are also drawn on to interpret the culture of the School for Teenage Parents, and its attempts to provide a supportive and affirming family or whānau environment for its students, in order to offer them more positive narrative possibilities of self and identity as young women, as learners and as young parents.

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Abstract Background Asthma is a common problem in New Zealand, and is associated with significant morbidity and costs to children, their families, and wider society. Previously published New Zealand literature suggested that Māori and Pacific children were less likely than NZ European children to receive asthma medications and elements of asthma education, had poorer knowledge of asthma, and experienced greater morbidity and hospitalisations. However, none of the previous literature had been specifically designed to assess the nature of asthma care in the community, or to specifically answer whether there were ethnic disparities in care. A systematic review of studies published in the international literature that compared asthma management among different ethnic groups drawn from community-based samples was undertaken. The results of this review suggested that minority ethnic group children were less likely to receive elements of asthma medication use, asthma education and self-management (action) plans. Objectives The primary objectives of the study were to: • describe the use of medications, medication delivery systems, asthma education, and self-management plans in primary care for Māori, Pacific, and Other ethnic group children • ascertain whether there were any ethnic disparities in the use of medications, medication delivery systems, asthma education, and self-management plans in primary care after controlling for differences in socio-economic position and other potential confounders. Secondary objectives were to: • describe the asthma-related utilisation of GP, after hours medical care, emergency departments, and hospital admissions among Māori, Pacific, and Other ethnic group children with asthma • ascertain whether differences in medication use, the provision of asthma education, and the provision of self-management plans explained ethnic differences in health service utilisation. Methods A cross-sectional survey was conducted in Auckland, New Zealand. The caregivers of 647 children who were aged 2–14 years, had a diagnosis of asthma or experienced ‘wheeze or whistling in the chest’, and had experienced symptoms in the previous 12 months were identified using random residential address start points and door knocking. Ethnically stratified sampling ratios were used to ensure that approximately equal numbers of children of Māori, Pacific and Other ethnicity were enrolled into the study. A face-to-face interview was conducted with the caregivers of these children. Data was collected about: socio-demographic factors; asthma morbidity; asthma medications and delivery devices; exposure to, and experiences of, asthma education and asthma action plans; and asthma-related health services utilisation. Results In this study, the caregivers of 647 eligible children were invited to participate and 583 completed the interview, giving an overall completion rate of 90.1%. There were no ethnic differences in completion rates. The overall use of inhaled corticosteroid medications had increased since previous New Zealand research was published. Multivariable modelling that adjusted for potential confounders did not identify ethnic differences in the use of inhaled corticosteroids or oral steroids. Some findings about medication delivery mechanisms indicated that care was not consistent with guidelines. About 15% of participants reported they had not received asthma education from a primary care health professional. After adjusting for potential confounders there were no ethnic differences in the likelihood of having received asthma education from a health professional. Among those participants who had received education from a primary care health professional, significantly fewer Māori and Pacific caregivers reported receiving education about asthma triggers, pathophysiology and action plans. Lower proportions of Pacific (77.7%; 95% confidence interval (95%CI) 70.3, 85.1) and Māori (79.8%; 95% CI 73.6, 85.9) caregivers were given information about asthma triggers compared to Other caregivers (89.2%; 95% CI 84.9, 93.6; p=0.01). Fewer Māori (63.6%; 95% CI 55.7, 71.4) and Pacific (68.1%; 95% CI 60.1, 76.1) caregivers reported receiving information about pathophysiology (Other 75.9%; 95% CI 69.5, 82.3; p=0.05). Information about asthma action plans had been given to 22.7% (95% CI 15.5, 29.9) of Pacific and 32.9% (95% CI 25.3, 40.6) of Māori compared to Other participants (36.5%; 95% CI 28.6, 44.3; p=0.04). In addition, fewer Māori (64.2%; 95% CI 56.1, 72.3) and Pacific (68.5%; 95% CI 60.1, 77.0) reported that the information they received was clear and easy to understand (Other 77.9%; 95% CI 71.8, 84.1; p=0.03). About half of those who had received education from a health professional reported receiving further education and, after adjustment for potential confounders, Pacific caregivers were less likely to have been given further education (odds ratio 0.57; 95% confidence interval 0.33, 0.96). A minority of participants (35.3%) had heard about action plans and, after adjustment for potential confounders, Pacific caregivers were less likely to have heard about these plans (odds ratio 0.54; 95% confidence interval 0.33, 0.96). About 10% of the sample was considered to have a current action plan. The mean number of visits to a GP for acute and routine asthma care (excluding after-hours doctors and medical services) in the previous twelve months were significantly higher for Pacific (3.89; CI 3.28, 4.60) and Māori (3.56; CI 3.03, 4.16) children than Other ethnic group children (2.47; CI 2.11, 2.85; p<0.0001). Multivariable modelling of health service utilization outcomes (‘number of GP visits for acute and routine asthma care in the previous twelve months’, ‘high use of hospital emergency departments’, and ‘hospital admissions’) showed that adjustment for potential confounding and asthma management variables reduced, but did not fully explain, ethnic differences in these outcomes. Māori children experienced 22% more GP visits and Pacific children 28% more visits than Other children (p=0.05). Other variables that were significantly associated with a higher number of GP visits were: regular source of care they always used (regression coefficient (RC) 0.24; p<0.01); lower household income (RC 0.31; p=0.004) and having a current action plan (RC 0.38; p=0.006). Increasing age (RC -0.04; p=0.003), a lay source of asthma education (RC -0.41; p=0.001), and higher scores on asthma management scenario (RC -0.03; p=0.05) were all associated with a lower number of GP visits. Pacific (odds ratio (OR) 6.93; 95% CI 2.40, 19.98) and Māori (OR 2.60; 95% CI 0.87, 8.32) children were more likely to have used an emergency department for asthma care in the previous twelve months (p=0.0007). Other variables that had a significant effect on the use of EDs in the multivariable model were: not speaking English in the home (OR 3.72; 95% CI 1.52, 9.09; p=0.004), male sex (OR 2.43; 95% CI 1.15, 5.15; p=0.02), and having a current action plan (OR 7.85; 95% CI 3.49, 17.66; p<0.0001). Increasing age was associated with a reduced likelihood of using EDs (OR 0.90; 95% CI 0.81, 1.00; p=0.05). Hospitalisations were more likely in the Pacific (OR 8.94; 95% CI 2.25, 35.62) and Māori (OR 5.40; 95% CI 1.28, 23.06) ethnic groups (p=0.007). Four other variables had a significant effect on hospital admissions in the multivariable model. Participants who had a low income (OR 3.70; 95% CI 1.49, 9.18; p=0.005), and those who had a current action plan (OR 8.39; 95% CI 3.85, 18.30; p<0.0001) were more likely to have been admitted to hospital in the previous 12 months. Increasing age (OR 0.88; 95% CI 0.80, 0.98; p=0.02) and parental history of asthma (OR 0.39; 95% CI 0.18, 0.85; p=0.02) were associated with reduced likelihood of admission. Conclusions The study is a robust example of cross-sectional design and has high internal validity. The study population is representative of the population of children with asthma in the community. The three ethnic groups are also considered to be representative of those ethnic groups in the community. The study, therefore, has good representativeness and the findings of the study can be generalised to the wider population of children with asthma in the Auckland region. The results suggested that some aspects of pharmacological management were more consistent with guideline recommendations than in the past. However, given the higher burden of disease experienced by Māori and Pacific children, the lack of observed ethnic differences in the use of preventative medications may reflect under treatment relative to need. There are important ethnic differences in the provision of asthma education and action plans. Future approaches to improving care should focus on interventions to assist health professionals to implement guideline recommendations and to monitor ethnic disparities in their practice. Asthma education that is comprehensive, structured and delivered in ways that are effective for the people concerned is needed.

Maori smoking prevalence rates are double those of non-Maori. Despite recent government funded health promotion targeting Maori, this disparity appears to be widening. Smoking prevalence rates for Pakeha New Zealanders continue to fall, whereas Maori smoking prevalence rates remain stable at 50% of all Maori adults over the age of 15. In response to community demand for smoking cessation assistance, some Maori health providers developed a residential intervention based on marae. This study examined the effectiveness of that approach to aiding smoking cessation among Maori. A secondary purpose of the study was to support the development of uniquely Maori approaches to research, by utilising a kaupapa Maori methodology. The literature on kaupapa Maori health research methodology was reviewed. Consequently, Te Whare Tapa Wha, a contemporary Maori paradigm is used as the central organising framework for analysing and understanding both the act of research and smoking behaviour. Two groups of smokers were interviewed, a group undertaking a Noho Marae smoking cessation programme (n=26) and a group of unaided quitters (n=104). Participants were interviewed prior to their quit attempt and again four months later. Nineteen of the unaided quitters were lost to follow-up. Both quantitative and qualitative data was collected. Few significant differences existed between the groups at the first interview. Among participants who completed both interviews, point prevalence at follow-up was 35% for the Noho Marae group versus 14% for the unaided group. The findings support the effectiveness of Noho Marae smoking cessation interventions. Recommendations on how to strengthen New Zealand's tobacco control programme are made. A greater emphasis on delivering to whanau, rather than focusing interventions on individuals, is recommended. Priority is currently given to groups identified as having higher smoking rates. Decline in smoking prevalence may be hastened by identifying and serving the groups most ready to change smoking behaviour. Further research is indicated, for example, to better understand the smoking cessation needs of pregnant Maori women.

I roto i ngā toru ngahuru tau kua tupu haere ngā kaupapa mātauranga mō te reo Māori mai i te kōhanga reo, ki te kura kaupapa Māori, ki te whare kura tae atu ki ngā whare wānanga Māori. Nā tērā whanaketanga o ngā kura reo Māori i rerekē ai te whakaako. Ka kitea ka huri te reo Māori hei kaupapa ako, ā, nā reira ka nui haere ngā kupu ā-kaupapa. technical language, subject specific Kātahi ka whakaputaina he marautanga reo Māori hei āwhina mā ngā kaiako ki te whakatutuki i ngā whāinga ako i roto i te akomanga. Engari, kāore i kitea te whānuitanga o ngā momo-kōrero i roto i te marautanga reo Māori, ahakoa e tāia ana te manomano rauemi. Kāore i whakanahanaha te takoto i ngā momo-kōrero hei āwhina mā ngā pouako reo Māori. Ahakoa he mea nui tērā inā ka whakaakona te reo matatini literacy ki te reo Māori. Kei te tapanga, He Pātaka Momo-Kōrero, He Kete Momo Kīpeha, ngā whāinga nui o tēnei rangahau mō te reo matatini, mō te mātātuhi literature hoki. Tuatahi, ka whakaemia tētehi huinga momo-kōrero Māori, kātahi ka whakarōpūtia aua momo-kōrero ki ētehi anga momo-kōrero. He tātai momo-kōrero, me kī. Tuarua, ka tīpakohia tētehi o aua rōpū hei āta tātari. Koia ko te kīpeha me ngā anga momo kīpeha. Ka whakaaturia te wetereo, te tikanga, te whakamahia o aua kīpeha ki ngā kupu ake a ngā kaiuru me ētehi tauira mātātuhi. Ka tohea he tino whai pānga aua āhuatanga reo kia mōhio ai te tangata ki te whakakounga i te reo Māori. Ka toko ake ngā kōrero nei i ngā whakawhitinga kōrero a ngā kaiuru 28. Ka arotakea ngā anga reo e tētehi atu rōpū tāngata, tekau nei, kia kitea ai mēnā he whai hua, he whai māramatanga ki te hapori reo Māori. He nui kē atu ngā kōrero ka whakahokia mai mō te kounga o te reo pērā i te aronga Māori, i te kaupapa Māori, i te takotoranga Māori. Heoi, ko tētehi kitenga nui o tēnei rangahau, ki tā te Māori titiro, he wāhanga nui te reo peha kia kounga te momo-kōrero, ā, kei tēnei tuhinga kairangi ētehi whakamāramatanga o aua kīpeha hei manaaki i te mauri ora o te reo Māori.

Tribal traditions and practices are integral to iwi identity. From the past to the present, the biggest impact on iwi identity was colonisation and subsequent urbanisation. Urbanisation changed the foundation of identity largely due to the demographic rural-urban shift, effectively creating a distance physically and spiritually for Māori between their place of residence and their traditional tribal turangawaewae. Today a larger proportion of tribal members reside in the main urban centres of New Zealand and Australia. This phenomenon provides an ideal opportunity to explore how iwi identity is maintained in an urban setting – away from the traditional sites of cultural practice. The study, which focuses on Ngāti Awa members residing in Auckland, provided evidence that the foundation of an iwi identity is still heavily reliant on strong iwi-based whānau. The corollary is that, strengthening the tribal knowledge base of whānau residing in urban centres may require new or increased active participation in the customs and practices of their iwi. Regrettably, only three of the ten research participants had an in-depth knowledge of their whakapapa, histories and traditions. However, all the participants indicated the need to become more pro-active in creating and expanding on their knowledge base of iwitanga (including te reo). There was also acknowledgement that urban-based iwi marae and whānau wānanga can provide individuals with the opportunities to learn more about their iwi traditions (and thereby reinforce their sense of tribal identity). Encouragingly, each participant confirmed that identifying as Ngāti Awa was important to them, largely due to the sense of belonging and identity. The study concluded that the sustainability of iwi is reliant on iwi members supporting their iwi regardless of the location of their upbringing.

Good sexual and reproductive health is fundamental to the overall health status of Māori communities. In 2001, the Ministry of Health reported that New Zealand was facing a Chlamydia epidemic. This epidemic has not abated as rates of Chlamydia have increased significantly in the past five years, with disproportionately high rates in young Māori women compared to non-Māori women. Despite significant sexual health disparities, young Māori have had limited opportunities to participate in research focussed on sexual health and voice their opinions and concerns on sexual health issues. This qualitative descriptive study has used a Māori inquiry paradigm and approached the research from a Kaupapa Māori perspective. The primary research question asked what the knowledge, attitudes and reported behaviours of young urban Māori women were in regards to sexual health and in particular, the sexually transmitted infection Chlamydia. Secondary aims were to ascertain the sources of information used and accessibility of sexual health services, as well as identifying resilience factors associated with protection against Chlamydia infection. The data was collected from semi-structured interviews with 16 young Māori women living in the Auckland region. Data analysis involved the inductive approach of categorical content analysis to identify major categorical themes to answer the specific questions posed. The main conclusion was that there are a number of barriers to accessing quality sexual health information and services for young Māori women. Participants’ level of knowledge varied reflecting their personal experiences and many were unaware that Chlamydia is asymptomatic and that delayed diagnosis can lead to fertility problems. The main sources of sexual health information accessed were whānau, peers, school, and contact with health professionals. Racism was identified as one of the barriers to sexual healthcare services. The young women expressed a clear preference for sexual health services to be delivered by Māori. Most importantly, for sexual health interventions to be successful it is essential that Māori communities, including young people and their whānau, are an integral part of creating positive solutions. Resilience factors that may help protect young women from contracting chlamydia characteristic of this group were having a strong connection with a caring adult or friend and parents who viewed sexuality as a normal part of adolescent development. In addition, having a positive Māori cultural identity with an ability to understand bicultural differences was strongly associated with participants accessing sexual healthcare services despite identified barriers.

Content removed due to copyright restriction: Nixon, M. (2001). What are the potential benefits of eel consumption for Maori health? Te Taarere aa Tawhaki 1, 132-135.
This ground breaking doctoral thesis brings together science, history and the values derived from lore and tikanga to address a significant health issue for contemporary Maaori. The specific contribution of this research thesis is the combination of knowledge bases from two perspectives. The thesis first presents a scientific view, then a Maaori view, discovered through an interface of customary and contemporary knowledge. The method first examines Western academic theoretical methodologies, then, Kaupapa Maaori methodologies, then introduces and develops the concept of inherited knowledge supported by the mandatory Standards required in an academic context. Therefore the major findings present the syntheses of the two approaches. The framework used is reproducible through an accepted or approved example of something against which others are judged or measured. At this point the thesis explores the theoretical framework for a health intervention by surveying whether it is possible to combine knowledge traditions in a contemporary setting. Thus the accessed inherited traditional and scientific knowledge discovered in this thesis has been adapted for the nine point health intervention designed for Maaori participation. This thesis hypothesises that the staple long finned eel diet contained the essential fatty acid omega-3 and is presented as a metaphor for Hauora, thus being consistent with modern scientific knowledge where the scientific findings presented. The long finned eel was chemically assayed for the presence of the unsaturated essential fatty acid omega-3, and assayed again to assess the stability and quality of fresh and smoked eel. Type II diabetes mellitus is offered as a story and why it has suddenly occurred in Maaori subsequent to urban migration and thereafter. In addition a ten year study of Waikato hapuu supports the research that regular consumption of the long finned eel prevents Type II diabetes. And that prior to urban migration holistic practice, through established lifestyle choices and inherited knowledge, provided nutritional, other physiological benefits and broader wellness outcomes. The double vowel has been used for all te reo Maaori words in the thesis because that is the kawa or protocol of the Tainui Kiingitanga.

This study originated from personal experience, as a member of a Board of Trustee (BOT) within Kura Kaupapa Maaori (KKM). The workload required for Kura compliance with government regulation and legislation, was phenomenal. The BOT model seemed to be structured on a corporate model of governance with accountability to the Ministry of Education. This contradicted with the needs of Kura whaanau to be involved in Kura decisionmaking. The BOT model unintentionally created a separation and tension between whaanau and BOT members. This research set out to explore the BOT model of governance within our Kura, from a cultural perspective, rather, than researching problems identified by ERa. The research undertook a review of the literature that placed the BOT model within the 1984 -1990 Economic Reforms. It highlighted the impact of past government policies, and administration, on the Maaori language and culture to illuminate the cultural, economic, political and social context of the establishment of Kura Kaupapa Maaori and the doctrine of Te Aho Matua (TAM). The BOT model, and KKM/TAM, are founded on differing values. The study was approached from a Kaupapa Maaori perspective; not wishing to reaffirm the negative stigma of past research undertaken of Maaori. The objectives of the study were to gain an understanding of whaanau cultural capacity, perceptions and understanding of KKM and TAM; and also, whaanau understanding of the BOT model. The research design consisted of a case study. This involved a questionnaire to all whaanau; and in-depth discussions with a sample of twelve whaanau. Appropriate ethical considerations were given to the process, which addressed both academic and cultural needs. Findings clearly identify the structure, and nature of the BOT model, being problematic within the cultural framework of a KKM underpinned by Te Aho Matua. The values and principles between the model and TAM fundamentally conflict. Findings also identify key factors, that both government and Kura whaanau can utilise, in advancing whaanau governance.