Статті в журналах: "Whanau"

1

Supp, Georg. "Ra whanau koa." physiopraxis 11, no. 04 (April 24, 2013): 3. http://dx.doi.org/10.1055/s-0033-1345281.

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Turner, Wayne. "You Are My Whanau." Energy Engineering 107, no. 3 (March 2010): 5. http://dx.doi.org/10.1080/01998591009709873.

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Turner, Wayne. "You Are My Whanau." Strategic Planning for Energy and the Environment 29, no. 4 (March 11, 2010): 5. http://dx.doi.org/10.1080/10485231009709878.

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Laszlo, J., M. Jefferies, and C. Patel. "East Grinstead and Whanau." British Dental Journal 229, no. 12 (December 2020): 761–62. http://dx.doi.org/10.1038/s41415-020-2518-2.

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Spencer, Gregory, and Jeremy Skipworth. "Forcing Family Involvement in Patient Care: Legislative and Clinical Issues." Australasian Psychiatry 15, no. 5 (October 2007): 396–401. http://dx.doi.org/10.1080/10398560701435838.

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Objective: Families have an important role in the recognition and treatment of mental illness in their family members. However, the extent to which families are consulted during compulsory assessment processes has received little attention. In 2000, mandatory family/whanau consultation was introduced in New Zealand. This paper reviews the extent of family consultation during compulsory assessment and surveys clinicians’ views and experience. Method: All applications for compulsory assessment in a representative sample of districts were audited over a 2-month period. An email survey of clinicians investigated changes in their practice since the introduction of mandatory family consultation, their views and training experiences. Results: A total of 283 compulsory assessments were audited; 187 (66.1%) family/whanau consultations occurred and were completed by the assessing doctor 82.1% of the time. Of the remaining assessments, 12 did not appear consistent with the legally permitted exceptions to mandatory consultation. Some 88.6% of clinicians were aware of the legislative requirements about consultation. A significant percentage (54.7%) believed their practices had altered following legislative change. Conclusion: Family/whanau consultation occurred in the majority of compulsory assessments. The introduction of mandatory consultation with family/whanau may have improved clinical practice in this regard, although training and guidelines issued at a similar time are also likely to have contributed to the change in practice.

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Conway, Kim, Megan Tunks, Wendy Henwood, and Sally Casswell. "Te Whanau Cadillac—A Waka for Change." Health Education & Behavior 27, no. 3 (June 2000): 339–50. http://dx.doi.org/10.1177/109019810002700308.

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Anderson, Yvonne, Greg Taylor, Cameron Grant, Ross Fulton, and Paul Hofman. "The Green Prescription Active Families programme in Taranaki, New Zealand 2007–2009: Did it reach children in need?" Journal of Primary Health Care 7, no. 3 (2015): 192. http://dx.doi.org/10.1071/hc15192.

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INTRODUCTION: The Green Prescription Active Families (GRxAF) programme focuses on overweight/ obese children and adolescents, and is family/whanau based. It is an intervention supporting lifestyle changes through weekly sessions (nutrition advice and/or physical activity), and goal setting for the family/whanau for up to 12 months. AIMS: To describe the GRxAF programme in Taranaki and evaluate its reach and engagement, especially for those most at risk of obesity. METHODS: Participant files for each referred child from May 2007 to December 2009 were reviewed. Baseline demographic data, programme graduation information, and weekly activity session attendance were collected. RESULTS: Of the 109 participants during the audit period, 39% were Maori, 57% New Zealand European (NZE), 3% Pacific, and 1% Other ethnicity. Mean age at entry was 10 (range 4–17) years. Mean duration of programme involvement was five (range 0–12) months. Overall, 33/60 (55%) of the participants completing the programme during the audit period graduated, having made steps towards healthy lifestyle change. In comparison with NZE (68%), a smaller proportion of Maori (40%) graduated (p=0.04). In comparison with those who attended no sessions, participants who attended any sessions were more likely to make positive changes (OR=3.65, 95% CI 1.24–10.8). DISCUSSION: GRxAF in Taranaki met a need for some obese/overweight children, but not for all families/whanau, especially those over-represented in childhood obesity statistics. Programme delivery for Maori requires improvement, and assessment of readiness to make lifestyle change as an enrolment criteria for all participants is recommended. KEYWORDS: Adolescent; child; nutrition; obesity; physical activity; treatment

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Lindsay Barr, Tremane, and John Reid. "Centralized decentralization for tribal business development." Journal of Enterprising Communities: People and Places in the Global Economy 8, no. 3 (August 5, 2014): 217–32. http://dx.doi.org/10.1108/jec-10-2012-0054.

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Purpose – The purpose of this research was to identify and create a decentralized development system specific for the whanau (family) and hapu/runanga (sub-tribe) members of Te Rūnanga o Ngāi Tahu. In New Zealand, a number of Maori tribes have negotiated compensation with the New Zealand Government for past injustices. These assets are typically centralized within iwi (tribal) corporate structures to protect and grow the asset base on behalf of tribal constituents. This centralization of assets has caused political tension within tribes. Design/methodology/approach – This paper provides a case study of whanau/hapu-level businesses facilitated by the post-settlement iwi – Ngāi Tahu – to demonstrate how each level can work synergistically to encourage multi-level economic development in a way that matches cultural patterns and expectations. Participant action research theory and practice was utilized by researchers from Toitu Te Kainga (Regional Development Unit of Te Rūnanga o Ngāi Tahu) between 2008 and 2012. This was informed by an Enterprise Facilitation person-centred perspective and a Kaupapa Māori philosophy of respect and empowerment of the participants needs. Findings – This paper argues that while a certain level of centralization is required, to ring-fence and protect tribal assets at an iwi (tribal) level, the benefits gained by that centralization can then be utilized to provide a springboard for decentralized economic development at the whanau (family) and hapu (sub-tribe) levels. Originality/value – This new indigenous development system is referred to as the symbiotic development model and is an original outcome of this research paper. The paper concludes that tribal economic development in the post-settlement era in New Zealand needs to combine aspects of both centralization and decentralization.

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Slater, Tania, Anna Matheson, Cheryl Davies, Huia Tavite, Triny Ruhe, Maureen Holdaway, and Lis Ellison-Loschmann. "'It's whanaungatanga and all that kind of stuff': Maori cancer patients’ experiences of health services." Journal of Primary Health Care 5, no. 4 (2013): 308. http://dx.doi.org/10.1071/hc13308.

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INTRODUCTION: There are unacceptable ethnic differences in cancer survival in Aotearoa/New Zealand. For people with cancer, quality of life and survival are shaped by access to care, but research on Maori access to, and through, cancer care is limited. Internationally, research has shown that primary care plays an important role in providing patient-centred, holistic care and information throughout the cancer care journey. Additionally, Maori health providers provide practical support and facilitate access to all levels of health care. Here we describe the cancer journeys of Maori patients and whanau and identify factors that may facilitate or inhibit access to and through cancer care services. METHODS: Twelve Maori patients affected by cancer and their whanau (family) in the lower North Island took part in face-to-face semi-structured interviews exploring their experiences of cancer screening, diagnosis, treatment, survival and palliative care. FINDINGS: Three key areas were identified that impacted upon the cancer care journey: the experience of support; continuity of care; and the impact of financial and geographic determinants. CONCLUSION: Primary care plays a key role in support and continuity of care across the cancer journey. Alongside interpersonal rapport, a long-term relationship with a primary health provider facilitated a more positive experience of the cancer care journey, suggesting that patients with a ‘medical home’ are happier with their care and report less problems with coordination between services. Positive, longstanding relationships with general practitioners and Maori health providers assisted patients and whanau with the provision and understanding of information, alongside practical support. KEYWORDS: Cancer; family; health services, indigenous; Maori health; primary health care cancer

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Poutu Morice, Margaret, Alayne Mikahere-Hall, Wiremu Woodard, Cherry Pye, Anna Hinehou Fleming, Verity Armstrong, Anna Poutu Fay, and Zoe Poutu Fay. "Waka Oranga: Personal Reflections." Ata: Journal of Psychotherapy Aotearoa New Zealand 23, no. 2 (February 27, 2020): 35–48. http://dx.doi.org/10.9791/ajpanz.2019.05.

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Being part of the journey of Waka Oranga has been deeply meaningful for all members and their whanau. Below are personal reflections from a range of members of the rōpū and their whānau, in which the writers explore the experience and meaning of their connection to and with this remarkable psychotherapy rōpū.

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Kidd, Jacquie, Veronique Gibbons, Ross Lawrenson, and Wayne Johnstone. "Pounamu: A whanau ora approach to health care for Maori." Journal of Primary Health Care 2, no. 2 (2010): 163. http://dx.doi.org/10.1071/hc10163.

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12

Richardson, Anna, Sandra Richardson, and Alex McAllum. "District nursing and family/whanau assessment practices: A New Zealand study." Nursing Open 9, no. 2 (January 26, 2022): 1276–85. http://dx.doi.org/10.1002/nop2.1167.

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13

Thomas, T., S. J. LaGrow, and S. Leung. "Whanau Workers: Providing Services for the Indigenous People of New Zealand." Journal of Visual Impairment & Blindness 88, no. 1 (January 1994): 86–90. http://dx.doi.org/10.1177/0145482x9408800113.

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14

Webb, Robert. "Whanau, whakapapa and identity in experiences of organ donation and transplantation." Sites: a journal of social anthropology and cultural studies 8, no. 1 (2011): 40–58. http://dx.doi.org/10.11157/sites-vol8iss1id154.

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15

Butler, Michelle S., Tami L. Cave, Kris R. Moller, Katharine F. Treves, Cervantee E. K. Wild, Lisa E. Wynter, Cameron C. Grant, Paul L. Hofman, and Yvonne C. Anderson. "Whanau Pakari: Eating behaviours of obese children and adolescents in Taranaki." Obesity Research & Clinical Practice 8 (December 2014): 12. http://dx.doi.org/10.1016/j.orcp.2014.10.022.

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16

Moller, Kris, Michelle Butler, Tami Cave, Kate Treves, Cervantee Wild, Lisa Wynter, Cameron C. Grant, Paul Hofman, and Yvonne Anderson. "Whanau Pakari: Perception versus reality – How active are obese New Zealand children?" Obesity Research & Clinical Practice 8 (December 2014): 69. http://dx.doi.org/10.1016/j.orcp.2014.10.127.

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Sami, L., S. Christophers, A. Kerr, and A. Mclachan. "Novel approach to improving cardiac rehabilitation for all: The whanau ora way." Heart, Lung and Circulation 23 (2014): e39. http://dx.doi.org/10.1016/j.hlc.2014.04.228.

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Struik, Arianne. "The Trauma Healing Story. Healing Chronically Traumatised Children Through Their Families/Whanau." Australian and New Zealand Journal of Family Therapy 38, no. 4 (December 2017): 613–26. http://dx.doi.org/10.1002/anzf.1271.

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19

Benatar, Jocelyne, Nathan Asrmstrong, Deidre Cameron, and Eraina Harbour. "Improving Engagement with Healthcare Using a Whanau Ora Approach- a Case Report." Heart, Lung and Circulation 25 (2016): S35. http://dx.doi.org/10.1016/j.hlc.2016.05.091.

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Riley, Catrina, and Ruth Crawford. "Reducing health didparities for low decile children and families: a nurse-led response." Journal of Primary Health Care 2, no. 3 (2010): 243. http://dx.doi.org/10.1071/hc10243.

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BACKGROUND AND CONTEXT: Reducing health disparities for children living in deprived areas has been difficult to achieve. This paper describes the implementation of a nurse-led, child-specific clinic within a general practice setting to improve health outcomes for high needs Maori/Pacific Island and NZDep96 quintile groups 4 and 5 children and their whanau/families. ASSESSMENT OF PROBLEM: The medical centre that implemented the clinic had a high number of enrolled children with chronic and recurrent morbidities. Children frequently did not attend clinic appointments, and there was high use of after-hours services. RESULTS: An outcome audit after 18 months demonstrated a significant (>30%) reduction in eczema severity, daily irritability, and daily occurrence of pain. Post-intervention fewer children were hospitalised and there was a 50% reduction in antibiotic use. STRATEGIES FOR IMPROVEMENT: The aim of the nurse-led clinic was to improve health gains, facilitate morbidity control of chronic conditions, and to offer prevention strategies to promote wellness for the target population. The reduction of morbidity severity by 10% was measured with specific morbidity scoring systems for eczema, constipation and nocturnal enuresis. Other outcome indicators measured vomiting/reflux, wheezing/coughing, constipation/soiling, irritability, sleep disturbances, hospital admissions, and antibiotic use. LESSONS: Nurse-led clinics facilitated by nurses with advanced skills can reduce health disparities for the target population. The amount of time the nurse is able to spend with the child and whanau/family, and the provision of opportunistic assessments as required, has effected positive change in those children most in need. KEYWORDS: Child health; low decile families; Maori/Pacific families: chronic conditions; nurse-led clinic

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Penman, Merrolee, and Pat Caswell. "A journey into education. An interview with Pat Caswell." Kairaranga 8, no. 2 (July 1, 2007): 3–5. http://dx.doi.org/10.54322/kairaranga.v8i2.97.

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Previous interviews published in Kairaranga have given insight into the experiences, memories and stories of the founding editors of this journal along with well-known educational leaders; people whose research or work has shaped educational practices at local, national and international levels. However, a community of practice also consists o quiet leaders, who through their daily interactions and activities also help to shape the practice of others. This is an interview with Pat Caswell, a physiotherapist and one of the quietly achieving practitioners who works every day with children and young people, their families and whanau, schools and wider teams. Pat has both infuenced and been influenced by her experiences in education.

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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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Pillai, Gayathri. "Te Kotahitanga: The Effective Teaching Profile and its Impact on Māori Student Achievement." Kairaranga 16, no. 1 (January 1, 2015): 52–57. http://dx.doi.org/10.54322/kairaranga.v16i1.195.

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Te Kotahitanga is a Kaupapa Maori research and development programme that aims at improving Maori student achievement. Through interviews with students, teachers and whanau, the characteristics of teachers who made a difference were identified. These characteristics were drawn together to form the Effective Teaching Profile (ETP). This literature review provides a brief background on the Te Kotahitanga programme with an emphasis on the ETP, and its impact on Maori students’ achievement in secondary schools. The educational disparities that exist and perpetuate for indigenous (Maori) learners in Aotearoa/New Zealand are discussed as a rationale for implementing Te Kotahitanga in schools. This literature review explores the principles of the ETP and how these impact on Maori achievement. The ETP is also considered from a Resource Teacher: Learning and Behaviour (RTLB) viewpoint.

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Iosefo, Fetaui. "Settling the Soul through Va' (Relational) Ethics: An Ekphrastic Review of Hinekura Smith's "Whatuora: Theorizing 'New' Indigenous Methodology from 'Old' Indigenous Weaving Practice." Art/Research International: A Transdisciplinary Journal 4, no. 1 (February 27, 2019): 420–24. http://dx.doi.org/10.18432/ari29453.

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This piece is layered unapologetically with indigenous ways of being as the norm. From Fetaui’s bio, she aligns herself with Hinekura’s decolonization locale. The positioning of the author’s parents also connects and honours Hinekura’s mother who is instrumental in Whatuora. The migration of Fetaui’s parents from Samoa highlights the importance of our Pacific history and where our ancestors both Māori and Samoa traversed our Moana/Vasa(ocean). This migration and positionality is significant in aligning Samoa as respectful cousins to the land of Māori, Aotearoa, notwithstanding the birth place of her parents and of her ancestors bones in Samoa. Her chosen life partner and children are also named and her position within higher education is last. Our whanau/aiga (family) our whenua/fenua (land) are our collective priorities. Our academic credentials are ranked last.

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Laird, Barbara, Barry Smith, Gaelle Dutu, and Graham Mellsop. "Views and Experiences of Family/whanau Carers of Psychiatric Service Users on Diagnosis and Classification." International Journal of Social Psychiatry 56, no. 3 (July 10, 2009): 270–79. http://dx.doi.org/10.1177/0020764008101637.

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Dobson, Emma, and Janet Gifford-Bryan. "Collaborative-Consultation: A Pathway for Transition." Kairaranga 15, no. 1 (January 1, 2014): 11–19. http://dx.doi.org/10.54322/kairaranga.v15i1.180.

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Resource Teachers: Learning and Behaviour (RTLB) are specialised teachers who work in regular schools to help facilitate the presence, participation and learning of students who experience difficulties with learning and behaviour. In focusing upon the RTLB principle of a ‘collaborative and seamless model of service’ (Ministry of Education, 2012a), this article examines the theory and evidence that underpins this principle, drawing upon research from overseas and New Zealand. In order to critique the RTLB principle of collaborative consultation in practice, a project undertaken by the authors involving the transition of students from two special classes to a mainstream context is discussed. This discussion reflects on the importance of RTLB working in a collaborative consultation model with school management and staff, the students, parents/whanau and the Ministry of Education, Special Education (MOE:SE) in order to enable positive outcomes for all those involved.

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Harding, Thomas, Nicola North, Roger Barton, and Errol Murray. "Lean people … abundant food: memories of whanau health and food in mid-20th Century everyday life." Health Promotion Journal of Australia 22, no. 2 (2011): 142–46. http://dx.doi.org/10.1071/he11142.

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Deane, Frank P., Carol MacDonald, Kerry Chamberlain, Nigel Long, and Lorna Davin. "New Zealand Vietnam Veterans’ Family Programme, Nga Whanau a Tu (Families of War): Development and Outcome." Australian and New Zealand Journal of Family Therapy 19, no. 1 (March 1998): 1–10. http://dx.doi.org/10.1111/j.0814-723x.1998.00044.x.

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Underhill-Sem, Yvonne, and Nick Lewis. "Asset mapping and Whanau action research: ‘New’ subjects negotiating the politics of knowledge in Te Rarawa." Asia Pacific Viewpoint 49, no. 3 (October 29, 2008): 305–17. http://dx.doi.org/10.1111/j.1467-8373.2008.00379.x.

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Stead, Robyn. "A Discussion of the Principle of Cultural Responsiveness: From Research to Practice and From History to Today." Kairaranga 15, no. 1 (January 1, 2014): 5–10. http://dx.doi.org/10.54322/kairaranga.v15i1.185.

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The Special Education 2000 initiative (Ministry of Education, 1998) led to the creation of the role of Resource Teachers: Learning and Behaviour (RTLB). The role was designed to support inclusion, provide consistent service, and bring about improved outcomes for students with learning and behaviour difficulties and their teachers in Years 0–10. Guiding the management and practice of RTLB is the RTLB Toolkit (Ministry of Education, 2011a). Within the Toolkit, seven principles designed to guide RTLB practice are specified. These are: inclusive teaching, culturally-responsive, ecological approach, collaborative and seamless model of practice, strengths-based, reflective, and evidence- based practice. This article focuses specifically on the principle of culturally-responsive practice. It considers current literature and key documents from the Ministry of Education and discusses a case study that draws on a kaupapa Maˉori framework in order to achieve better outcomes when working with Maori whanau.

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Mikahere-Hall, Alayne. "Tūhono Māori: Promoting Secure Attachments for Indigenous Māori Children. A Conceptual Paper." Ata: Journal of Psychotherapy Aotearoa New Zealand 23, no. 2 (February 27, 2020): 49–59. http://dx.doi.org/10.9791/ajpanz.2019.06.

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Tūhono Māori is a Kaupapa Māori research project that seeks to contribute to the healing and success of vulnerable Māori children and their families. This paper is the first of two papers presented in this issue related to the Tūhono Māori research project. The Tūhono Māori study investigates traditional and contemporary notions of secure whānau attachment that promote tamariki security and wellbeing. Tūhono Māori has a broad aim to enable improved child welfare, practitioner, agency, and whānau (family), hapū (extended family), and iwi (collective kin group) responses to the needs of indigenous Māori children and their whānau. This paper presents an overview of the prevailing context, intersecting spaces and conceptual ideas inherent within systems in New Zealand, and the impact these have had on Māori security. The paper argues for alternative systems within the New Zealandcontext to enable conditions which facilitate emotional security for Māori children andtheir whanau.

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Kumar Arya, Sanjeev, and Mahesh Singh Rajput. "A Study of New Zealand’s Indigenous Healthcare Model and Its Impact on Curtailing Obesity." International Journal of Science and Healthcare Research 7, no. 4 (December 19, 2022): 313–19. http://dx.doi.org/10.52403/ijshr.20221044.

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The Māori holistic model of healthcare was established by Sir Mason Durie in 1984 to stipulate a Māori perspective on health. This model deals with taking care of all elements of life to maintain sustainable welfare. The four elements and their significance are represented by the wharenui (meeting house). The wharenui's link to the whenua (land) serves as the foundation for other elements, thereby pioneering health and wellbeing of yourself and whanau (family). The Māori holistic model of healthcare draws on strong bonding between the foundation and other walls in case any issues crop up (Health Navigator NZ, 2022). #). The purpose of this research paper is to identify the significance of Māori holistic healthcare framework and analyze how obesity affects the healthcare systems of New Zealand by shedding light on its impact on confronting individuals, families, and primary health-care professionals. Keywords: Māori holistic model, Healthcare, Obesity

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Ruwhiu, Pirihi Te Ohaki (Bill), Leland Ariel Ruwhiu, and Leland Lowe Hyde Ruwhiu. "To Tatou Kupenga: Mana Tangata supervision a journey of emancipation through heart mahi for healers." Aotearoa New Zealand Social Work 20, no. 4 (July 17, 2017): 13–34. http://dx.doi.org/10.11157/anzswj-vol20iss4id326.

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This journey of critically exploring Mana Tangata supervision has drawn together the diverse styles, stories and analyses of three generations of tane from the Ruwhiu whanau. This is our journey within to strengthen without – ‘E nohotia ana a waho, kei roto he aha’. Pirihi Te Ohaki (Bill) Ruwhiu (father, grandfather and great grandfather) frames the article by highlighting the significance of wairuatanga, whakapapa and tikanga matauranga Maori – a Maori theoretical and symbolic world of meaning and understanding that informs mana enhancing engagements within the human terrain. Leland Lowe Hyde (son, grandson and father-to-be) threads into that equation the significance of ‘ko au and mana’ (identity and belonging) that significantly maps personal growth and development. Leland Ariel Ruwhiu (son, father and grandfather) using pukorero and nga mohiotanga o te ao Maori me te ao hurihuri weaves these multi dimensional reasonings into a cultural net (Te Kupenga) reflecting indigenous thinking around Mana Tangata supervision for tangata whenua social and community work practitioners.

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Wivell, Judy, and Diane Mara. "‘Without my faith I would break into pieces.’ Supporting elder family members: Implications for social work policy and practice." Aotearoa New Zealand Social Work 22, no. 2 (January 1, 2010): 13–21. http://dx.doi.org/10.11157/anzswj-vol22iss2id196.

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This collaborative project records the voices of family/whanau members most closely involved with the responsibility for support of elder parents or family members. Members of the research team are from two different cultural backgrounds and have worked within and across both cultural paradigms investigating Pakeha/European and Pasifika family/fanau structures. The small-scale study sought to identify patterns of similarity and difference in approaches to family decision-making, how families access appropriate social services, and what changes occur in family dynamics as they respond to elder family members’ needs. This research has required engagement with members of diverse communities about an often invisible aspect of family life in Aotearoa New Zealand. The support of elders by adult children is expected to become more prevalent across communities with the aging of the population and the widening cultural diversity of families. Key themes emerging from the participants’ reported experiences have the potential to inform social service practice and social policy and these are highlighted.

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Wynter, Lisa, Michelle S. Butler, Tami L. Cave, Kris R. Moller, Katharine F. Treves, Cervantee E. K. Wild, Cameron C. Grant, Paul L. Hofman, and Yvonne C. Anderson. "Whanau Pakari: A multidisciplinary intervention programme for child and adolescent obesity in Taranaki – Results of the baseline assessments." Obesity Research & Clinical Practice 8 (December 2014): 119. http://dx.doi.org/10.1016/j.orcp.2014.10.212.

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Cave, Tami L., Michelle S. Butler, Kris R. Moller, Katharine F. Treves, Cervantee E. K. Wild, Lisa E. Wynter, Cameron C. Grant, Paul L. Hofman, and Yvonne C. Anderson. "Whanau Pakari: A multi-disciplinary intervention for obese children and adolescents – Improved accessibility for Maori, but clear health disparities." Obesity Research & Clinical Practice 8 (December 2014): 16. http://dx.doi.org/10.1016/j.orcp.2014.10.029.

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Treves, Katharine F., Michelle S. Butler, Tami L. Cave, Kris R. Moller, Cervantee E. K. Wild, Lisa Wynter, Cameron C. Grant, Paul L. Hofman, and Yvonne C. Anderson. "Whanau Pakari: A multi-disciplinary intervention for children and adolescents with obesity – Reports of pain (including headache) and sleep duration." Obesity Research & Clinical Practice 8 (December 2014): 104–5. http://dx.doi.org/10.1016/j.orcp.2014.10.190.

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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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Anderson, Y., L. Wynter, K. Moller, R. Storey, K. Sigurdsson, R. Law, L. Horo, and P. Hofman. "Whanau Pakari: A multidisciplinary intervention programme for child and adolescent weight issues in Taranaki – Results of the first intake's baseline assessments." Obesity Research & Clinical Practice 6 (October 2012): 53–54. http://dx.doi.org/10.1016/j.orcp.2012.08.109.

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Campbell, Hugh, and William Kainana Cuthers. "Heather’s Homestead/Marotahei: The Invasion of the Waikato and Ways of Knowing Our Past in Aotearoa New Zealand." Genealogy 5, no. 4 (November 28, 2021): 101. http://dx.doi.org/10.3390/genealogy5040101.

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The British invasion of the Māori region of the Waikato in 1863 was one of the most pivotal moments in the colonisation of Aotearoa New Zealand. It has been the subject of multiple authoritative histories and sits at the centre of historical discussions of sovereignty, colonial politics and the dire consequences of colonisation. This article approaches this complex historical moment through the personal histories of a Māori/Pākehā homestead located at the political and geographic epicentre of the invasion. This mixed whanau/family provides the opportunity to explore a more kinship-based ontology of the invisible lines of influence that influenced particular actions before and during the invasion. It does so by mobilising two genealogical approaches, one by author Hugh Campbell which explores the British/Pākehā individuals involved in this family and uses formal documentation and wider historical writing to explain key dynamics—but also to expose a particular limitation of reliance on Western ontologies and formal documentation alone to explain histories of colonisation. In parallel to this approach, the other author—William Kainana Cuthers—uses both formal/Western and a Māori/Pasifika relational ontology of enquiry, and in doing so, allows both authors to open up a set of key insights into this pivotal moment in the history of Aotearoa New Zealand and into the micro-dynamics of colonisation.

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Connor, Helene Diana. "Whakapapa Back: Mixed Indigenous Māori and Pākehā Genealogy and Heritage in Aotearoa/New Zealand." Genealogy 3, no. 4 (December 16, 2019): 73. http://dx.doi.org/10.3390/genealogy3040073.

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Māori tribal and social histories are founded on whakapapa (genealogy). Whakapapa and the knowledge of one’s ancestry is what connects all Māori to one another and is the central marker of traditional mātauranga Māori (Māori knowledge). Knowledge of one’s whakapapa and ancestral links is at the root of Māori identity and heritage, which can be re-connected with even if a person has been dislocated from it by colonization, urbanization and/or marriage. The collective experiences of Māori are contextualized within whakapapa and narratives of iwi (tribe), hapū (sub-tribe) and whanau (family). Within the context of colonization, whakapapa as a meaningful epistemological framework has not been erased and continues to connect Māori to one another and our tribal lands, histories and stories. Whakapapa and Māori identity are underpinned by an epistemology based on Māori tikanga (customary practices) that take into account the importance of a collective vision. However, research on counseling with people of indigenous descent from Aotearoa/New Zealand has found that for people of mixed Māori and Pākehā (European) heritage, it is important to recognize both sides of a person’s family in working on mental health issues. To address the complications of mixed identity, this article is written from an autoethnographic point of view to share how whakapapa and genealogical links have shaped my identity as someone of mixed Māori and Pākehā heritage.

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Blattner, Katharina, Garry Nixon, Chrystal Jaye, and Susan Dovey. "Introducing point-of-care testing into a rural hospital setting: thematic analysis of interviews with providers." Journal of Primary Health Care 2, no. 1 (2010): 54. http://dx.doi.org/10.1071/hc10054.

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INTRODUCTION: Hauora Hokianga Enterprises Trust, an integrated Primary Health Organisation (PHO), which provides primary and intermediate/secondary care to a remote rural community, introduced point-of-care (POC) testing at Rawene Hospital in June 2008. Previously, all laboratory tests were undertaken in Whangarei, with a one to three day turn-around for results. This study aimed to identify the perceived impact of POC testing on clinicians and the community. METHOD: Face-to-face interviews were conducted with 13 health professionals working at Rawene Hospital. The qualitative data analysis computer programme Atlas.ti v5.2 was used to assist the thematic analysis. FINDINGS: Three overall themes captured the main issues with introducing POC testing: (1) POC testing increased clinicians confidence, certainty and assurance in their daily practice; (2) POC testing improved diagnostic certainty and this impacted on patients and their families/whanau; (3) the challenges associated with POC testing included increased workload, pressure to up-skill, over-testing, and continuing professional education gaps. CONCLUSION: POC testing is an invaluable technological adjunct for improving clinical decisions and culturally safe care provided to a remote rural community, but it brings challenges to care providers in managing higher workloads and pressures to up-skill. POC testing can improve the acute medical care (access and quality) provided to an economically-deprived, predominantly Maori, rural community. KEYWORDS: Hospitals, rural; point-of-care systems; rural health

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Heejung Cha. "“Not family, not whanau. . . maybe there aren’t words for us yet?”: Homing and Making a New Family in Keri Hulme’s The Bone People." Feminist Studies in English Literature 21, no. 2 (September 2013): 135–59. http://dx.doi.org/10.15796/fsel.2013.21.2.005.

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Park, Hong-Jae, and Jim Anglem. "WHANAUNGATANGA AND FILIAL PIETY: INTERGENERATIONAL EXCHANGES IN CONTEMPORARY MAORI AND KOREAN CULTURES." Innovation in Aging 3, Supplement_1 (November 2019): S38. http://dx.doi.org/10.1093/geroni/igz038.147.

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Abstract Every culture has its own tradition of intergenerational exchange based on accepted norms, while the meanings of traditional filial values have evolved over time. This paper aims to identify the various forms of filial care, support and respect for older people in Maori and Korean cultures, and reconceptualise current ways of intergenerational exchanges in both physical and virtual contexts. Data were collected through a qualitative inquiry framework consisting of 32 individual interviews and 5 ethnographic observations in New Zealand and South Korea. Thematic analysis of the data was used to identify themes and patterns from the participants’ perspectives and experiences in the multilingual research context. In this cross-cultural study, for Māori participants, whanaungatanga (family relationships) was recognised as a core value that places whanau (family) at the centre of whakapapa (human and non-human relations). For Korean participants, their tradition of filial piety has continued to constitute a major component of familism mindsets and practices, while their ability to support their parents and maintain connections to their ancestors varied. Being knowledgeable about the traditional values of intergenerational solidarity helped generations feel connected and supported by each other, although both monetary and non-monetary support for one’s elders has come under strain due to the impact of changes in family ties and social dynamics. Technological developments have reshaped traditional filial practices, offering new ways of intergenerational exchanges. Redefining whanaungatanga and filial piety can provide a theoretical basis for developing the concept of extended social work through avoiding excessive individualism and culture-blind approaches.

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Gilmour, Jean, Alison Strong, Helen Chan, Sue Hanna, and Annette Huntington. "Primary health care nurses and heart failure education: a survey." Journal of Primary Health Care 6, no. 3 (2014): 229. http://dx.doi.org/10.1071/hc14229.

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INTRODUCTION: Heart failure education contributes to effective self-management. New Zealand primary health care nurses contributions to heart failure educational activities have not been researched. AIM: To identify primary health care nurses heart failure educational activities in terms of duration and frequency, topics covered, resources used and strategies for Maori and other ethnic groups. METHODS: A cross-sectional survey of a random sample of 961 primary health care nurses using a postal questionnaire. RESULTS: Of 630 respondents (65.5%), 369 worked with patients with heart failure and 339 provided heart failure education. One-third of respondents providing education (33.3%; n=113) delivered sessions from 16 to 60 minutes. The main educational topics covered were on the physical aspects of heart failure; prognosis, spiritual/existential and psychosocial topics were least often addressed. One-quarter of the group providing education did not use educational resources (n=86). The majority of respondents reported they would find more education about heart failure useful or very useful (80.2%; n=292), along with nurse practitioner support (64.7%; n=229). Maori-centred services and resources and involving whanau/family in education were the most frequently mentioned Maori-specific education strategies. DISCUSSION: A consistent approach to heart failure education is important to address knowledge gaps in a timely manner. This study affirms the contribution made by primary health care nurses in chronic illness education and highlights the need for further development and investment in ongoing heart failure nursing education and specialist nursing support. KEYWORDS: Health education; heart failure; Maori; nurses; primary health care; self care

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Matthews, Doug. "Why continence matters: A social work perspective." Aotearoa New Zealand Social Work 21, no. 4 (January 1, 2009): 34–43. http://dx.doi.org/10.11157/anzswj-vol21iss4id257.

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The International Continence Association defines urinary incontinence (UI) as the involuntary leakage of urine (Abrams, et al., 2003; Getliffe Thomas, 2007). UI is a symptom or a collection of symptoms, not a disease (Hope, 2007; Perry, 2008). UI is widely underreported and undertreated (Fonda Newman, 2006; Getliffe Thomas, 2007; Lara Nancy, 1994). These circumstances reflect (at least in part) reluctance among many health care workers to face UI squarely (Hope, 2007; Locher, Burgio, Goode, Roth Rodriguez, 2002). Part of this reluctance may be attributable to lack of skills and knowledge (Getliffe Thomas, 2007; Hope, 2007; Locher et al, 2002). Reflective practitioners must also recognise, and guard against, being influenced by their own life experiences and beliefs (Phillips, Ray Marshall, 2006) and by erroneous and unhelpful beliefs in the society at large (Brashler, 2006; Getliffe Thomas, 2007; Hope 2007). Moreover, the failure of persons suffering chronic conditions to be ‘cured’ can elicit negative reactions from health workers (Brashler, 2006).Ageism, defined as ‘a set of beliefs, attitudes, social institutions, and acts that denigrate individuals or groups based on their chronological age’ negatively impacts on older persons’ health and well-being (Whitbourne, 2005, p. 51; see also Butler, 1975; Myers Schwiebert, 1996; Wilson, Ruch, Lymbery, Cooper, 2008). The beliefs of individuals, families and groups too often do not reflect the reality that most persons with UI can be helped (Fonda, 2006: Getliffe Thomas, 2007; Naughtin Schofield, 2009; Locher, et al., 2002). This article addresses how health care social workers can contribute to delivering this central message to clients, whanau and other caregivers.

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Manawaroa Gray, Rev Maurice. "Whakapapa and whanaukataka." Ata: Journal of Psychotherapy Aotearoa New Zealand 9, no. 1 (August 30, 2003): 20–26. http://dx.doi.org/10.9791/ajpanz.2003.03.

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The traditional world of the Māori understands relationships in the context of Whakapapa and Whanaukaraka (Genealogical Relationships) that exist at the three levels of the cosmic, natural and human worlds, which are inextricably linked. Whakapapa is synergised in both apodictic and scientific truths, which co-exist in a complementary manner. Humanity is viewed as being merely a microcosm of the cosmic realm; the self is viewed as being a reflection of the Universe. Māori culture, then, insists on the indivisible linkages between all things, whether human, environmental, or celestial, which are all viewed as being related. The inter-relationship between the four cosmic elements of Fire, Air, Water and Earth are synonymous with the micro-levels of the self: the Spiritual Body, the Psychological Body, the Emotional Body and the Physical Body. Maori therapeutic practices insist on the well-being of the person being centred around the mauri (life-force) of inner well-being; the balance of these with each other, with the four environmental elements, and with the cosmos. At a therapeutic level, then, relationships for Māori refer to the interplay between the archetypal entities that exist within a person's cosmology, and the influence on these by their whanau, social contacts and interactions. In this context, the person understands themselves as existing as a part of the sum total, less important as an individual than the collective whole. It is important for psychotherapists to understand these complex elements when working with Māori clients.

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Te Karu, Leanne, Linda Bryant, and C. Raina Elley. "Maori experiences and perceptions of gout and its treatment: a kaupapa Maori qualitative study." Journal of Primary Health Care 5, no. 3 (2013): 214. http://dx.doi.org/10.1071/hc13214.

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INTRODUCTION: The prevalence of gout among Maori is one of the highest in the world. This study explores the perceptions, understanding and treatment of gout among Maori. METHODS: A qualitative general inductive approach was used, guided by kaupapa Maori principles. Participants included 12 Maori aged 4879 years with gout. Semi-structured interviews were undertaken, taped and transcribed. Themes were identified from transcripts. FINDINGS: Participants described overwhelming sufferance due to gout, which was sometimes considered inevitable. All participants believed or had been informed that gout is caused by food and/or drink. This led to feelings of self-blame and blame from partners and employers. Whanau (family) were a resource for information and a support when independence was limited. Rongoa (traditional medicine) played a role in the lives of rural but not urban participants. Many reported stoicism, putting up with pain and putting others before themselves, as the Maori way. Medicines used for gout management were predominantly non-steroidal anti-inflammatory drugs, colchicine and prednisone, with allopurinol only playing a role late in the disease. Medications were often poorly understood and consequently improperly used. Relationships with health professionals were important, but cultural, financial and time barriers impaired access and understanding. Gout had a huge, negative impact on the lives of participants. CONCLUSION: The quality of lives of many people with gout could be improved by better understanding through educational campaigns for health professionals and the community. Culturally sensitive health care systems and a paradigm shift in gout management and early preventive treatment are needed. KEYWORDS: Drug therapy; ethnic groups; gout; health status disparities; primary health care; qualitative research

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Iorns Magallanes, Catherine J. "Improving the Global Environmental Rule of Law by Upholding Indigenous Rights: Examples from Aotearoa New Zealand." Global Journal of Comparative Law 7, no. 1 (February 2, 2018): 61–90. http://dx.doi.org/10.1163/2211906x-00701004.

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A better recognition of the relationship between human rights and the environment facilitates good governance, holistic management and environmental justice. This relationship works two ways: the protection of the environment is necessary to uphold human rights and the protection of human rights is necessary to protect the environment. This article focuses on the latter aspect of this relationship, addressing in particular how the protection of indigenous rights can help protect the environment and contribute to better environmental management. The relationships indigenous peoples have with the natural world, as well as their protective views in relation to its uses, often clash with the dominant worldviews espoused by nation states. The two can only be reconciled when governments make a concerted effort to incorporate indigenous thinking into law and policy. This article argues that it is in the interests of all peoples that they do so. When indigenous cosmologies are recognized and provided for, the benefits are felt far beyond indigenous communities and can help to generate better environmental outcomes for all peoples. This article provides some examples from Aotearoa New Zealand, a nation which has consistently upheld (minority) indigenous Maori rights in legal and non-legal instruments. It will focus in particular on the incorporation of the Maori concepts of whanaungatanga (kinship) and kaitiakatanga (guardianship) into New Zealand law. The former envisages mankind as part of nature and nature as a ‘living ancestor’ to be revered, while the latter redefines humans (in particular, iwi or Maori tribal groups, hapu – tribal sub-groups – and whanau – family groups) as ‘guardians’ or stewards of the environment who carry certain responsibilities, rather than as managers who possess certain rights.

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Krebs, J. D., A. Parry-Strong, E. Gamble, L. McBain, L. J. Bingham, E. S. Dutton, S. Tapu-Ta’ala, et al. "A structured, group-based diabetes self-management education (DSME) programme for people, families and whanau with type 2 diabetes (T2DM) in New Zealand: An observational study." Primary Care Diabetes 7, no. 2 (July 2013): 151–58. http://dx.doi.org/10.1016/j.pcd.2013.02.002.

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