Kaupapa Maori (by Maori, for Maori - Indigenous New Zealanders) research and evaluation. Address: PO Box 105611 Auckland City Auckland 1143 New Zealand
From 2009 to 2014 Foundation North, a philanthropic trust serving Auckland and Northland, funded ... more From 2009 to 2014 Foundation North, a philanthropic trust serving Auckland and Northland, funded a Māori and Pacific Education Initiative (MPEI) designed to facilitate Māori and Pacific students’ educational achievement. The longitudinal study, Ngā Tau Tuangahuru, described here was funded in late 2014 to explore what happened next for families and students who had been involved in MPEI initiatives, with a focus on family success and student educational success. The first data collection round of this study took place in 2017, and 69 families were interviewed. This article examines what the 35 Māori whānau (56 individuals) said about family success and about supporting the success of young people in their whānau. For many whānau, success embodied happiness, collective wellbeing, and good whānau relationships, alongside education and having a plan for the future. This success was most often hampered by financial restrictions. Whānau wanted young people to be achieving in education, w...
An ethical framework is required for researching with whānau (family/families) that not only cons... more An ethical framework is required for researching with whānau (family/families) that not only considers respect for Māori knowledge and ways of being, but also reflects the diversity of whānau. Consultation hui were held for participants of the "Research With Whānau Collectives" project (RWWC). Concerns voiced by hui participants queried the notion of Kaupapa Māori research with whānau, who should be conducting research with whānau and what expertise is required, the ethics of research with whānau such as confidentiality, and the ability of research to influence policy. In exploring these concerns Kaupapa Māori is discussed as an approach that is essential for normalising Māori worldviews and practices. Discussion was mindful of whakapapa (genealogy) as being the connection of Māori to whānau, the land, waters and all that is; concerns relating to confidentiality when researching with whānau as opposed to individuals; concerns as to ensuring the diversity of whānau, whilst ...
In 1984 Mason Durie documented a framework for understanding Maori health, Te Whare Tapa Wha, whi... more In 1984 Mason Durie documented a framework for understanding Maori health, Te Whare Tapa Wha, which has subsequently become embedded in Maori health policy. In addition, the adoption of this framework is now widespread among Maori and Iwi health and disability service providers and clinicians. Within psychological practice Te Whare Tapa Wha forms the foundation of a number of practice frameworks. This article presents a specific assessment framework, the Meihana Model, which encompasses the four original cornerstones and inserts two additional elements. These form a practice model (alongside Maori beliefs, values and experiences) to guide clinical assessment and intervention with Maori clients and whanau accessing mental health services. This paper outlines the rationale for and background of the Meihana Model and then describes each dimension: whanau, wairua, tinana, hinengaro, taiao and iwi katoa. The model provides a basis for a more comprehensive assessment of clients/whanau tha...
In his target article, Professor Raumati Hook (2009) has harnessed the power of science and polit... more In his target article, Professor Raumati Hook (2009) has harnessed the power of science and politics to ask questions about the 'discovery' of the 'warrior gene' in a small number of Māori. Hook however, begins his paper with the seemingly casual dismissal of explanations for the high rate of Māori acts of violence. The present commentary begins with a look into genetic science and then returns to explanations, asking 'what's the problem?' when it comes to Māori and violence.
INTRODUCTION: A Kaiwhakatere position funded as part of Te Taitimu Trust’s Ngā Moko Ā Ngā Tūpuna... more INTRODUCTION: A Kaiwhakatere position funded as part of Te Taitimu Trust’s Ngā Moko Ā Ngā Tūpuna initiative has created a space for a navigation practice model within the context of suicide prevention. The Kaiwhakatere is akin to a “professional auntie” who draws on her knowledge of whakapapa, whenua and whānau to engage rangatahi and whānau and build their connectedness and confidence as Māori. METHOD: Discussions with the Kaiwhakatere (Georgina) and the Chief Executive (Zack) of the Trust have explored the emergence of the Kaiwhakatere practice model. This model draws on Georgina’s social work expertise and her recollections of her own upbringing. IMPLICATIONS: The resulting Taikoko (rising spring tide) practice model of the Kaiwhakatere is grounded in Tākitimutanga to ensure that rangatahi and their whānau are connected to their cultural heritage, to their environment, and to a network of supports and relationships that facilitate their collective resiliency. Early feedback fr...
Kaupapa Mäori is an emancipatory theory that has grown up alongside the theories of other groups ... more Kaupapa Mäori is an emancipatory theory that has grown up alongside the theories of other groups who have sought a better deal from mainstream society; for example, feminist, African-American and worldwide indigenous theories. At a high level, these theories have commonalities and similar concerns, including the displacement of oppressive knowledges and a social change agenda. At a local level, Kaupapa Mäori addresses Mäori concerns in our own land. Kaupapa Mäori research operates out of this philosophical base and is guided by practices that reflect a Mäori “code of conduct”. This paper explores how these practices were operationalised within the Mäori and Iwi Provider Success research project. This project examined the practices of successful 1 Acknowledgments An earlier version of this paper was given at the conference Researching with Others: Crossing the Divides, Bridging Research, Building Relationships, IRI, Waipapa Marae, University of Auckland, 7–12 July 2002. The research ...
Ko te kore whai mahi tētahi o ngā kaupapa a Te Rōpū Rangahau Hauora a Eru Pōmare. Ko tā tēnei kau... more Ko te kore whai mahi tētahi o ngā kaupapa a Te Rōpū Rangahau Hauora a Eru Pōmare. Ko tā tēnei kaupapa he titiro ki ngā āhuatanga hauora e hua ake ana i te kore whai mahi, me te whai i ētahi tikanga rangahau maha e tutuki ai tēnei. E whakapono ana Te Rōpū Rangahau Hauora a Eru Pōmare he wāhanga nui kei ē nei korero i roto i ngā mahi whakatakoto kaupapa here a te kāwanatanga. E titiro ana tēnei tuhinga kōrero ki ngā mahi tātari pūmahara i roto i ngā āhuatanga e pā ana ki te kore whai mahi me te rangahau kaupapa Māori. E titiro ana anō hoki ki ngā āhuatanga hauora i runga i te aro nui ki te kore whai mahi me te Māori, tae atu ki ngā mahi tātari pūmahara i roto i ngā mahi rangahau hauora Māori. The Mauri Mahi, Mauri Ora, Mauri Noho, Mauri Mate: Health Effects of Unemployment, is a major research portfolio for Te Ropū Rangahau Hauora a Eru Pōmare based at the Wellington School of Medicine. The portfolio provides a comprehensive multi-method approach to study the health effects of unemplo...
Mäori wellbeing is the foundation of Mäori development, yet Indigenous peoples (including Mäori) ... more Mäori wellbeing is the foundation of Mäori development, yet Indigenous peoples (including Mäori) are often invisible in universal measures of wellbeing. In 2006 Mason Durie outlined Mäorispecifi c measures of wellbeing, built upon Mäori understandings of what constitutes a “good life”. Following Durie this paper describes developments in the culturally responsive measurement of Mäori wellbeing. These have culminated in Te Kupenga, the 2013 survey of Mäori wellbeing by New Zealand Statistics, and two Mäori mental wellbeing assessment tools, Hua Oranga and the Meihana Model. Gaps remain in the measurement of collective Mäori wellbeing, or whänau ora, with individual reporting on whänau wellbeing currently being used as a proxy. More information is also needed about Mäori subjective wellbeing in order for this to be fully captured in measurement tools. The close involvement of Mäori in the development of any wellbeing measure is essential for that measure to be culturally responsive an...
Prepare for ethical issues regarding the consent of patients/whānau to participate in the trainin... more Prepare for ethical issues regarding the consent of patients/whānau to participate in the training programme, and any potential issues around health professional responsibilities while in the home. Use an action research approach where each provider sets the tone for what occurs and how (within the framework), with built-in review and evaluation on a regular basis. Systems Begin the training programme with Māori providers who are interested in being involved from the outset, offering it wider as the process becomes more developed. Allow Māori providers to self-select their involvement and 'go where the energy is' in the first instance. Maintain the buy-in of these key decision makers and develop a memorandum of understanding between the organisation and the District Health Board. Back-filling of nurses is critical to the success of the programme so nurses have adequate time to set aside for preparation, ongoing processes and review/updating. Write the training programme into the District Annual Plan and secure sustainable funding. Future Development of discharge planning is required so that a patient is handed from hospital to Māori providers (and not just a hand over to the general practitioner). For example, make discharge planning a nursing responsibility not a medical responsibility. Data is already collected as the discharge forms have Māori Provider as a 'box'. Information technology developments are required so that patient notes can be shared between Māori providers, hospital and other key primary care agencies. At some point, expansion into primary care will be needed as many patients with long-term conditions are not managed well in primary care-but first get it right for Whānau Ora nurses. Use the Whānau Ora nurses in a training capacity within the DHB 'cultural training programme' that is already ongoing. Brings the Māori patient journey into an already good training programme. Consider adding respiratory nurses as soon as possible as there is a perceived unmet need in this area.
Socio-Cultural Influences on Teenage Pregnancy and Contemporary Prevention Measures
Young Māori (Indigenous peoples of Aotearoa New Zealand) women and their babies experience more h... more Young Māori (Indigenous peoples of Aotearoa New Zealand) women and their babies experience more health disparities than their non-Māori counterparts. These disparities arise from multiple determinants, including racism and stigmatization. This chapter explores the pregnancy, birth, and motherhood journeys of 15 young Māori women using a Foucauldian theoretical approach. Their experiences indicate that Māori women are subject to Eurocentric medical, disciplinary, and colonial gazes—through exclusionary health, education, and social services, and public prejudices—that see them as abnormal and in need of regulation. Often with the support of their whānau (families), the participants challenged assumptions about teen mothers. They strove to be the best parents that they could be, often re-engaging with education and working hard to provide a positive future for themselves and their children.
International Journal of Environmental Research and Public Health
Māori (Indigenous peoples of Aotearoa New Zealand) bear an unequal burden of poor perinatal healt... more Māori (Indigenous peoples of Aotearoa New Zealand) bear an unequal burden of poor perinatal health outcomes, including preterm birth. An infant arriving preterm disrupts the birth imaginary of whānau (family collectives) and situates them in a foreign health environment that may not be culturally safe and nurturing. A cross-sectional interpretative phenomenological analysis of first interviews with 19 whānau participating in a Kaupapa Māori (by, with, for Māori) qualitative longitudinal study of preterm birth identified themes from their experiences and the meanings they attributed to them. Preterm birth was an emotional roller coaster, with the birth imaginary and anticipated roles disrupted as health practitioners took over the care of their infants. Whānau expressed the desire to be close to their infants, holding them, loving them, nurturing them, and emplacing them within whakapapa (genealogy, continual layering of foundations) networks. When health practitioners or hospital po...
E Hine was a longitudinal qualitative Kaupapa M?ori (by M?ori, for M?ori) research study involvin... more E Hine was a longitudinal qualitative Kaupapa M?ori (by M?ori, for M?ori) research study involving 44 young M?ori women who were first interviewed in 2012-2013 and followed through their pregnancies and until their babies were 2 years old The present analysis of the E Hine database examines the young women's experiences of accessing welfare benefits through Work and Income Welfare benefits were not the central focus of the E Hine study, but often came up in conversations with the young women and their wh?nau (family) As a result, E Hine offers those considering ways to improve welfare benefit policy and service delivery a frank account of how young M?ori mothers and their wh?nau see and experience the system Four themes arose from participants' talk: what being on the benefit was like, their positive and negative impressions of Work and Income, and how they took control of their situation In common with other recent qualitative studies, the findings suggest potential to improve the experience of the welfare benefit system by providing support within the context of culturally-responsive, caring, trust relationships that help unlock the potential of young M?ori parents
From 2009 to 2014 Foundation North, a philanthropic trust serving Auckland and Northland, funded ... more From 2009 to 2014 Foundation North, a philanthropic trust serving Auckland and Northland, funded a Māori and Pacific Education Initiative (MPEI) designed to facilitate Māori and Pacific students’ educational achievement. The longitudinal study, Ngā Tau Tuangahuru, described here was funded in late 2014 to explore what happened next for families and students who had been involved in MPEI initiatives, with a focus on family success and student educational success. The first data collection round of this study took place in 2017, and 69 families were interviewed. This article examines what the 35 Māori whānau (56 individuals) said about family success and about supporting the success of young people in their whānau. For many whānau, success embodied happiness, collective wellbeing, and good whānau relationships, alongside education and having a plan for the future. This success was most often hampered by financial restrictions. Whānau wanted young people to be achieving in education, w...
An ethical framework is required for researching with whānau (family/families) that not only cons... more An ethical framework is required for researching with whānau (family/families) that not only considers respect for Māori knowledge and ways of being, but also reflects the diversity of whānau. Consultation hui were held for participants of the "Research With Whānau Collectives" project (RWWC). Concerns voiced by hui participants queried the notion of Kaupapa Māori research with whānau, who should be conducting research with whānau and what expertise is required, the ethics of research with whānau such as confidentiality, and the ability of research to influence policy. In exploring these concerns Kaupapa Māori is discussed as an approach that is essential for normalising Māori worldviews and practices. Discussion was mindful of whakapapa (genealogy) as being the connection of Māori to whānau, the land, waters and all that is; concerns relating to confidentiality when researching with whānau as opposed to individuals; concerns as to ensuring the diversity of whānau, whilst ...
In 1984 Mason Durie documented a framework for understanding Maori health, Te Whare Tapa Wha, whi... more In 1984 Mason Durie documented a framework for understanding Maori health, Te Whare Tapa Wha, which has subsequently become embedded in Maori health policy. In addition, the adoption of this framework is now widespread among Maori and Iwi health and disability service providers and clinicians. Within psychological practice Te Whare Tapa Wha forms the foundation of a number of practice frameworks. This article presents a specific assessment framework, the Meihana Model, which encompasses the four original cornerstones and inserts two additional elements. These form a practice model (alongside Maori beliefs, values and experiences) to guide clinical assessment and intervention with Maori clients and whanau accessing mental health services. This paper outlines the rationale for and background of the Meihana Model and then describes each dimension: whanau, wairua, tinana, hinengaro, taiao and iwi katoa. The model provides a basis for a more comprehensive assessment of clients/whanau tha...
In his target article, Professor Raumati Hook (2009) has harnessed the power of science and polit... more In his target article, Professor Raumati Hook (2009) has harnessed the power of science and politics to ask questions about the 'discovery' of the 'warrior gene' in a small number of Māori. Hook however, begins his paper with the seemingly casual dismissal of explanations for the high rate of Māori acts of violence. The present commentary begins with a look into genetic science and then returns to explanations, asking 'what's the problem?' when it comes to Māori and violence.
INTRODUCTION: A Kaiwhakatere position funded as part of Te Taitimu Trust’s Ngā Moko Ā Ngā Tūpuna... more INTRODUCTION: A Kaiwhakatere position funded as part of Te Taitimu Trust’s Ngā Moko Ā Ngā Tūpuna initiative has created a space for a navigation practice model within the context of suicide prevention. The Kaiwhakatere is akin to a “professional auntie” who draws on her knowledge of whakapapa, whenua and whānau to engage rangatahi and whānau and build their connectedness and confidence as Māori. METHOD: Discussions with the Kaiwhakatere (Georgina) and the Chief Executive (Zack) of the Trust have explored the emergence of the Kaiwhakatere practice model. This model draws on Georgina’s social work expertise and her recollections of her own upbringing. IMPLICATIONS: The resulting Taikoko (rising spring tide) practice model of the Kaiwhakatere is grounded in Tākitimutanga to ensure that rangatahi and their whānau are connected to their cultural heritage, to their environment, and to a network of supports and relationships that facilitate their collective resiliency. Early feedback fr...
Kaupapa Mäori is an emancipatory theory that has grown up alongside the theories of other groups ... more Kaupapa Mäori is an emancipatory theory that has grown up alongside the theories of other groups who have sought a better deal from mainstream society; for example, feminist, African-American and worldwide indigenous theories. At a high level, these theories have commonalities and similar concerns, including the displacement of oppressive knowledges and a social change agenda. At a local level, Kaupapa Mäori addresses Mäori concerns in our own land. Kaupapa Mäori research operates out of this philosophical base and is guided by practices that reflect a Mäori “code of conduct”. This paper explores how these practices were operationalised within the Mäori and Iwi Provider Success research project. This project examined the practices of successful 1 Acknowledgments An earlier version of this paper was given at the conference Researching with Others: Crossing the Divides, Bridging Research, Building Relationships, IRI, Waipapa Marae, University of Auckland, 7–12 July 2002. The research ...
Ko te kore whai mahi tētahi o ngā kaupapa a Te Rōpū Rangahau Hauora a Eru Pōmare. Ko tā tēnei kau... more Ko te kore whai mahi tētahi o ngā kaupapa a Te Rōpū Rangahau Hauora a Eru Pōmare. Ko tā tēnei kaupapa he titiro ki ngā āhuatanga hauora e hua ake ana i te kore whai mahi, me te whai i ētahi tikanga rangahau maha e tutuki ai tēnei. E whakapono ana Te Rōpū Rangahau Hauora a Eru Pōmare he wāhanga nui kei ē nei korero i roto i ngā mahi whakatakoto kaupapa here a te kāwanatanga. E titiro ana tēnei tuhinga kōrero ki ngā mahi tātari pūmahara i roto i ngā āhuatanga e pā ana ki te kore whai mahi me te rangahau kaupapa Māori. E titiro ana anō hoki ki ngā āhuatanga hauora i runga i te aro nui ki te kore whai mahi me te Māori, tae atu ki ngā mahi tātari pūmahara i roto i ngā mahi rangahau hauora Māori. The Mauri Mahi, Mauri Ora, Mauri Noho, Mauri Mate: Health Effects of Unemployment, is a major research portfolio for Te Ropū Rangahau Hauora a Eru Pōmare based at the Wellington School of Medicine. The portfolio provides a comprehensive multi-method approach to study the health effects of unemplo...
Mäori wellbeing is the foundation of Mäori development, yet Indigenous peoples (including Mäori) ... more Mäori wellbeing is the foundation of Mäori development, yet Indigenous peoples (including Mäori) are often invisible in universal measures of wellbeing. In 2006 Mason Durie outlined Mäorispecifi c measures of wellbeing, built upon Mäori understandings of what constitutes a “good life”. Following Durie this paper describes developments in the culturally responsive measurement of Mäori wellbeing. These have culminated in Te Kupenga, the 2013 survey of Mäori wellbeing by New Zealand Statistics, and two Mäori mental wellbeing assessment tools, Hua Oranga and the Meihana Model. Gaps remain in the measurement of collective Mäori wellbeing, or whänau ora, with individual reporting on whänau wellbeing currently being used as a proxy. More information is also needed about Mäori subjective wellbeing in order for this to be fully captured in measurement tools. The close involvement of Mäori in the development of any wellbeing measure is essential for that measure to be culturally responsive an...
Prepare for ethical issues regarding the consent of patients/whānau to participate in the trainin... more Prepare for ethical issues regarding the consent of patients/whānau to participate in the training programme, and any potential issues around health professional responsibilities while in the home. Use an action research approach where each provider sets the tone for what occurs and how (within the framework), with built-in review and evaluation on a regular basis. Systems Begin the training programme with Māori providers who are interested in being involved from the outset, offering it wider as the process becomes more developed. Allow Māori providers to self-select their involvement and 'go where the energy is' in the first instance. Maintain the buy-in of these key decision makers and develop a memorandum of understanding between the organisation and the District Health Board. Back-filling of nurses is critical to the success of the programme so nurses have adequate time to set aside for preparation, ongoing processes and review/updating. Write the training programme into the District Annual Plan and secure sustainable funding. Future Development of discharge planning is required so that a patient is handed from hospital to Māori providers (and not just a hand over to the general practitioner). For example, make discharge planning a nursing responsibility not a medical responsibility. Data is already collected as the discharge forms have Māori Provider as a 'box'. Information technology developments are required so that patient notes can be shared between Māori providers, hospital and other key primary care agencies. At some point, expansion into primary care will be needed as many patients with long-term conditions are not managed well in primary care-but first get it right for Whānau Ora nurses. Use the Whānau Ora nurses in a training capacity within the DHB 'cultural training programme' that is already ongoing. Brings the Māori patient journey into an already good training programme. Consider adding respiratory nurses as soon as possible as there is a perceived unmet need in this area.
Socio-Cultural Influences on Teenage Pregnancy and Contemporary Prevention Measures
Young Māori (Indigenous peoples of Aotearoa New Zealand) women and their babies experience more h... more Young Māori (Indigenous peoples of Aotearoa New Zealand) women and their babies experience more health disparities than their non-Māori counterparts. These disparities arise from multiple determinants, including racism and stigmatization. This chapter explores the pregnancy, birth, and motherhood journeys of 15 young Māori women using a Foucauldian theoretical approach. Their experiences indicate that Māori women are subject to Eurocentric medical, disciplinary, and colonial gazes—through exclusionary health, education, and social services, and public prejudices—that see them as abnormal and in need of regulation. Often with the support of their whānau (families), the participants challenged assumptions about teen mothers. They strove to be the best parents that they could be, often re-engaging with education and working hard to provide a positive future for themselves and their children.
International Journal of Environmental Research and Public Health
Māori (Indigenous peoples of Aotearoa New Zealand) bear an unequal burden of poor perinatal healt... more Māori (Indigenous peoples of Aotearoa New Zealand) bear an unequal burden of poor perinatal health outcomes, including preterm birth. An infant arriving preterm disrupts the birth imaginary of whānau (family collectives) and situates them in a foreign health environment that may not be culturally safe and nurturing. A cross-sectional interpretative phenomenological analysis of first interviews with 19 whānau participating in a Kaupapa Māori (by, with, for Māori) qualitative longitudinal study of preterm birth identified themes from their experiences and the meanings they attributed to them. Preterm birth was an emotional roller coaster, with the birth imaginary and anticipated roles disrupted as health practitioners took over the care of their infants. Whānau expressed the desire to be close to their infants, holding them, loving them, nurturing them, and emplacing them within whakapapa (genealogy, continual layering of foundations) networks. When health practitioners or hospital po...
E Hine was a longitudinal qualitative Kaupapa M?ori (by M?ori, for M?ori) research study involvin... more E Hine was a longitudinal qualitative Kaupapa M?ori (by M?ori, for M?ori) research study involving 44 young M?ori women who were first interviewed in 2012-2013 and followed through their pregnancies and until their babies were 2 years old The present analysis of the E Hine database examines the young women's experiences of accessing welfare benefits through Work and Income Welfare benefits were not the central focus of the E Hine study, but often came up in conversations with the young women and their wh?nau (family) As a result, E Hine offers those considering ways to improve welfare benefit policy and service delivery a frank account of how young M?ori mothers and their wh?nau see and experience the system Four themes arose from participants' talk: what being on the benefit was like, their positive and negative impressions of Work and Income, and how they took control of their situation In common with other recent qualitative studies, the findings suggest potential to improve the experience of the welfare benefit system by providing support within the context of culturally-responsive, caring, trust relationships that help unlock the potential of young M?ori parents
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