Journal Articles

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    Reweaving the Spaces of Inter-Cultural Dialogue in Post-Treaty New Zealand/Aotearoa
    (Taylor and Francis Group on behalf of the World Communication Association, 2025-06-01) Chrystall AB
    This study explores cross-cultural dialogue between Māori and settler colonials through the lens of Emily Karaka’s paintings. Karaka’s paintings are used to probe and reveal the colonial roots of spatial organization at the site where they are displayed. Building on parallels between the life of Karaka’s paintings and Treaty of Waitangi documents, this study finds that post-Treaty dialogue between Māori and settler colonials takes place in spaces built on and informed by the spatial biases of settler colonialism. The study concludes that recognizing these biases is crucial for meaningful dialogue and suggests that the Treaty of Waitangi invites a spatial response.
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    Mauri Hono: A Mauri sensory methodology
    (SAGE Publications Ltd, 2024-08-02) Apiti A; Kora A; Tassell-Matamua N; Moriarty TR; Matamua N; Lindsay N; Dell K; Pomare P; de la Torre Parra L; Baikalova N
    Within a Māori cultural context, the manifestation of mauri instilled in all living things, both animate and inanimate gives life. Previous research suggests Māori can experience somatic exchanges of energy such as mauri from both other people, as well as within the natural environment. Accordingly, Mauri Hono: A Mauri Sensory Methodology provides a foundation to understanding knowledge by tuning into our senses and using mauri states to help elicit meaning about ourselves and our relationships with natural environments when immersed in those environments. In this study, four key phases of the methodology are detailed; Rongo, Mōhio, Mārama and Mātau and applied to a case study which sought to understand how Māori draw meaning from their experience of being immersed in a natural environment. Ten participants undertook a hīkoi (walk) within a national forest park of regenerating, native, bush. Findings revealed the importance of tuning into one’s senses and having the time and space to interpret different experiences. Furthermore, Mauri Hono, as a Māori methodology is predicated on the belief that experiential knowledge aids in providing a more complete understanding of phenomena than theoretical knowledge alone. It further highlights that whilst knowledge can come into fruition within the timeframe of the project, there is opportunity for insights to arise afterwards, comprising various layers of knowing.
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    Survival disparities in indigenous and non-indigenous New Zealanders with colon cancer: The role of patient comorbidity, treatment and health service factors
    (BMJ Publishing Group Ltd, 2010) Hill S; Sarfati D; Blakely T; Robson B; Purdie G; Chen J; Dennett E; Cormack D; Cunningham R; Dew K; McCreanor T; Kawachi I
    Background Ethnic disparities in cancer survival have been documented in many populations and cancer types. The causes of these inequalities are not well understood but may include disease and patient characteristics, treatment differences and health service factors. Survival was compared in a cohort of Maori (Indigenous) and non-Maori New Zealanders with colon cancer, and the contribution of demographics, disease characteristics, patient comorbidity, treatment and healthcare factors to survival disparities was assessed. Methods Maori patients diagnosed as having colon cancer between 1996 and 2003 were identified from the New Zealand Cancer Registry and compared with a randomly selected sample of non-Maori patients. Clinical and outcome data were obtained from medical records, pathology reports and the national mortality database. Cancer-specific survival was examined using Kaplan�Meier survival curves and Cox hazards modelling with multivariable adjustment. Results 301 Maori and 328 non-Maori patients with colon cancer were compared. Maori had a significantly poorer cancer survival than non-Maori (hazard ratio (HR)=1.33, 95% CI 1.03 to 1.71) that was not explained by demographic or disease characteristics. The most important factors contributing to poorer survival in Maori were patient comorbidity and markers of healthcare access, each of which accounted for around a third of the survival disparity. The final model accounted for almost all the survival disparity between Maori and non-Maori patients (HR=1.07, 95% CI 0.77 to 1.47).
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    Towards promoting youth mental health in Aotearoa/New Zealand: Holistic "houses" of health
    (Clifford Beers Foundation, 2002-05) Anae, Melanie; Moewaka Barnes, Helen; McCreanor, Tim; Watson, Peter
    A study of the literature on mental health promotion suggests that to a far greater extent than ‘physical’ health concerns, mental health seems to be dominated by the illness focus of established clinical perspectives and practices. In Aotearoa/New Zealand this leaves little in the way of conceptual space or fiscal resources for the development of new preventative possibilities of population-oriented measures focussed on enhancing social and physical environments. Outflanking this unfortunate impasse, indigenous Maori and Samoan (Pacific) conceptual frameworks for health offer holistic theoretical foundations upon which we can work for health through positive development. This paper examines these frameworks and the youth development paradigm to draw out parameters of what might count as healthy youth development in this country.
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    Shakes, rattles and rollouts: The untold story of Māori engagement with community recovery, social resilience and urban sustainability in Christchurch, New Zealand
    (Elsevier, 30/12/2014) Kenney CM; Phibbs SR
    On September 4, 2010 a 7.1 magnitude earthquake struck the Canterbury region of New Zealand, heralding a sequence of earthquakes, which included a fatal 6.2 earthquake centred under Christchurch City on February 22, 2011. In response, local Māori recovery initiatives were collaborative, effective and shaped by cultural values, including the principle ‘aroha nui ki te tangata’ (extend love to all). Disaster sector stakeholders are increasingly recognising the value of community-led initiatives that facilitate social resilience. In contrast, cultural approaches to facilitating community resilience receive minimal acknowledgement. The Māori response to the Christchurch earthquakes and subsequent recovery process constitutes an exemplar of best practice. The Joint Centre for Disaster Research in partnership with the Christchurch Iwi (tribe) Ngāi Tahu, conducted research to identify, and document the ways Māori cultural factors facilitated community resilience in response to the earthquakes. A Māori qualitative research methodology has shaped the community-based participatory research design. Māori research participants views were ascertained though semi-structured and focus group interviews. Dialogical and narrative interviewing approaches were used to foster community engagement, as well as capture Māori understandings and practices associated with disaster management, recovery and resilience. Data analysis drew on social theories, risk perspectives and indigenous epistemological concepts. Analysis of the results suggest that New Zealand's disaster response policies may be enhanced by the integration of Māori approaches to facilitating disaster risk mitigation, community recovery and social resilience. This paper documents the different levels of support that were extended to whānau (families), communities and responding agencies. The cultural principles that underpin the extension of support are examined in relation to Bruno Latour's theories about how technologies shape action and Putnam's ideas on social capital. The impact of cultural support strategies on social resilience is addressed and the relevance to national and local authority disaster recovery strategies outlined.
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    Colonisation, hauora and whenua in Aotearoa
    (Taylor and Francis Group for The Royal Society of New Zealand, 7/10/2019) Moewaka Barnes H; McCreanor T
    Colonisation has deeply harmed Maori communities, seriously and consistently undermining their vitality, aspirations and potentials, particularly since the 1860s, at inestimable cost to the entire nation. The British arrival in Aotearoa commenced a relationship between two very different peoples that has profoundly influenced their distinct and collective fortunes ever since. Despite manifest breaches of te Tiriti o Waitangi, this relationship has centred settler interests ensuring that Maori sovereignty has been displaced in favour of colonial hegemony, entrenching longstanding, preventable inequities in health and other important domains of social life. In this paper we trace some broad indicators of relational health and wellbeing in Aotearoa and consider how Maori thinking about whenua, health and wellbeing might lead healing opportunities for people and whenua. We outline ways in which a unified, dynamic, relational Maori concept based on whenua as the determinant of health could contribute. We believe this could expand, strengthen and revitalise prevention, protection and promotion approaches, to counter the injustices of colonisation, contribute toward health equity and move toward just, sustainable shared futures for the benefit of all New Zealanders.
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    Considerations for culturally responsive Cognitive-Behavioural Therapy for Māori with depression
    (Cambridge University Press (CUP): STM Journals, 16/08/2016) Bennett ST; Flett RA; Babbage DR
    A strong case can be made for adapting cognitive-behavioural therapy (CBT) for ethnic and cultural minority groups. In North America, literature is readily available for CBT practitioners wishing to adapt their practice when working with ethnic minority groups (e.g., Latino, African-American, and Native American groups). In other countries such as New Zealand, literature of this sort is scarce, and the empirical foundation for CBT adaptation in these parts of the world is weak. This article documents the core tenets of an empirically validated CBT treatment protocol tailored for individual delivery to Māori clients suffering from depression in New Zealand and developed through consultation with an expert advisory group consisting of senior clinicians and Māori cultural experts. The result is a series of considerations for clinicians endeavouring to provide culturally responsive CBT with Māori clients, who are identified and organised into four domains. Two case studies are presented to illustrate the practical application of the proposed techniques. Links are made to international literature related to the adaptation of CBT in pursuit of cultural responsiveness.