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Item An investigation into the preparedness for and experiences in working with Māori nursing students among New Zealand tertiary institutes, schools and nurse educators : a thesis presented in partial fulfilment for the requirements for the degree of Doctor of Education, Massey University, Manawatū, Aotearoa New Zealand(Massey University, 2020) Roberts, JenniferNursing education in Aotearoa New Zealand is situated in a unique bicultural context. Māori, the Indigenous people of Aotearoa New Zealand have overall, poorer outcomes in health and education compared to non-Māori, which relate to the colonial legacy of the nation. One strategy to address Māori health outcomes is to increase the Māori nursing workforce. Despite a range of strategies in tertiary education and in nursing, the number of Māori nurses remains relatively static, and overall Māori nursing students do not have equity of educational outcomes in nursing. With a critical lens informed by Freire’s Pedagogy of the Oppressed, this explanatory sequential mixed method study uses a questionnaire followed by interviews to understand the experiences and preparedness of nurse educators in working with Māori nursing students. The findings of the questionnaire demonstrate that throughout New Zealand, nursing schools and the educational institutes in which they are situated are informed by a range of strategies aimed at supporting Māori learners. Overall, nurse educators felt prepared to work with Māori, but the questionnaire also revealed resistance to Māori as priority learners. This finding was followed up in the interviews. Interview findings demonstrated that environments encompassing te ao Māori (the Māori world) and staff practises that aligned with this were enabling for Māori nursing students. Despite this, a counter-narrative described many barriers to this becoming fully realised in nursing education practice. Ongoing colonising practices in education, racism, varied understandings and practices of Cultural Safety and dissatisfaction with current Cultural Safety regulatory guidelines were found to be hindering a nursing culture that is responsive to Māori. The research posits that the nursing profession needs to develop a shared critical consciousness and refocus efforts to position Cultural Safety as a critical concept in nursing education and practice. One method proposed to achieve this is in returning to the original intent of Kawa Whakaruruhau/ Cultural Safety and begin to apply it as a decolonising model for nursing education and practice.Item Te pūtahitanga o ngā tai e rua : The meeting of two tides : journeys of mixed heritage Māori/Pākehā towards identity strength : thesis presented in fulfilment of the requirements of a Master of Philosophy (Māori Studies) at Massey University, Wellington Campus, Aotearoa New Zealand(Massey University, 2004) Collins, HēniThis thesis aims to provide new insights and understandings about the challenges, vulnerabilities and strengths associated with being of mixed Maori-and-Pakeha heritage in Aotearoa New Zealand. It is based on the life narratives of 11 men and women of dual Maori/Pakeha heritage. It looks at change over time, particularly the process of seeking and developing cultural and ethnic identity strength as Maori. It acknowledges on-going stresses and tensions; coping strategies; and describes two cases in which coping strategies were overwhelmed and breakdown occurred. It considers whether a dual Maori/Pakeha ethnicity can be maintained and stabilised over time in the light of inequities and racism in society. Most participants in this thesis are high achievers in terms of education, career success and acculturation and socialisation as Maori. These factors perhaps facilitate the level of self validation required to tolerate the stress of maintaining a dual identity position for some. Identity strength as Maori has been achieved for some by periods of occasional or intensive immersion in Maori social and cultural contexts. For some, their Maori identity became so predominant that their Pakeha/European identity was no longer of much significance in their lives, though they continued to accept and acknowledge it. Some were definite in their expression of dual Maori/Pakeha ethnicity and the need for more awareness and visibility. Ethnicity is changeable and affected by social and political factors. Most participants lived and worked in urban contexts, and had a range of cultural and social affiliations, including Maori. The Maori cultural and political renaissance has involved defining Maori in terms of difference from Pakeha/Europeans, but this thesis explores the overlap - genetic, cultural, and social - between the two ethnic groups and provides new insights into diversity within the Maori ethnic group.Item Remembering and belonging : colonial settlers in New Zealand museums : a thesis presented in partial fulfilment of the requirements for the degree of Master of Arts in Social Anthropology at Massey University(Massey University, 2007) Wirick, Esther LuciaThis study approaches museums as socially constructed signifiers of group identities. Focusing specifically on museological representations of colonial settlers at museums and historical sites in New Zealand, I analyse how this group is constructed in terms of its association with colonialism, empire, and other historical and contemporary groups in New Zealand. In my results chapters, Pride and Shame and Parts of a Whole, I investigate different ways in which colonial settlers are represented in terms of their relationship to Empire, the nation, and other groups within New Zealand. Representations which position settlers within colonial discourses and portray them as heroic pioneers work to justify their presence in New Zealand on the basis that they earned their place through suffering and hard work. This assertion of place and belonging is then questioned by representations which situate colonial settlers within post-colonial discourses that highly criticise the actions of settlers and the institution of colonialism. Representations of colonial settlers can also construct them as related to a cultural group, usually referred to as 'Pakeha', and part of New Zealand's bicultural and multicultural identities. I examine how biculturalism is represented in different ways and use the concepts of separate biculturalism and blended biculturalism to explore these differences. These different political identities reflect a strong sense of ambiguity and ambivalence over New Zealand's political identity, and emphasise how stories from the past can be used in different ways to justify different perspectives of contemporary social and political relationships.Item Becoming a three tikanga church : the Bi-cultural Commission on the Revision of the Constitution 1986-1992 : a thesis presented in partial fulfillment of the requirements for the degree of Master of Arts in History at Massey University(Massey University, 2002) Beatson, Elizabeth JIn 1984 the General Synod of the Church of the Province of New Zealand established a Bi-cultural Commission on the Treaty of Waitangi. The Commission was required to study the Treaty and consider whether any principles of partnership and bi-cultural development were implied, and if so, how those principles could be embodied in the life of the Church. The Commission of three Maori and three Pakeha members consulted widely throughout the Church in both Maori and Pakeha settings, reporting back to General Synod in 1986 with 18 recommendations covering a wide range of issues, including land and the Maori language. The most significant of the recommendations established a further Bi-cultural Commission to revise the Church's constitution. The Commission's task was to be the revision of the constitution to ensure: that the preamble reflected the growth of the Church in New Zealand from 1814 to the present day; that the principles of partnership and bi-cultural development were expressed and entrenched; that the provisions of the Church of England Empowering Act 1928 were incorporated; and that Te Pihopa o Aotearoa and Te Runanga o Te Pihopatanga o Aotearoa had equal status with Diocesan Bishops and Synods. The Commission was, 'to have regard to the Report and Recommendations of the Bi-cultural Commission on the Treaty of Waitangi; and in particular to consider the Commission's response to the submission from Te Runanga [o Te Pihopatanga].' 1 Bi-cultural Commission of the Anglican Church on the Treaty of Waitangi, Report of the Bi-Cultural Commission of the Anglican Church on the Treaty of Waitangi, te Kaupapa Tikanga Rua. [Christchurch]: Provincial Secretary of the Church of the Province of New Zealand,1986, p.26. Crucial factors in the development of the constitution were the Commission on the Treaty of Waitangi's definition of the terms partnership and bi-cultural development, and the structural model proposed to the Commission by Te Runanga o Te Pihopatanga.Item Te kākanoruatanga : state and Māori agendas for biculturalism : a thesis presented in partial fulfilment of the requirements for the degree of Master of Arts in Māori Studies at Massey University(Massey University, 1992) Edwards, Patina TeresaThis thesis is about biculturalism in Aotearoa/New Zealand and its objectives through the eyes of iwi Māori and the State. Several facets of biculturalism are explored. Firstly the meaning of biculturalism is obscure. The term has lacked clear definition. There has been confusion over its intentions and differing expectations of its goals. Biculturalism does not have a single meaning nor is it a static state. It refers at one moment to institutional arrangements and at another to processes between groups and institutions. The second part of the thesis illustrates how the State and iwi Māori have to a large degree been talking past each other. The different understandings of biculturalism are reflected in the conflicting views of the Treaty of Waitangi, views not dissimilar to the differences between the English and Māori texts of the Treaty. The State has made some attempts to acknowledge Māori interests within its institutions, and these attempts are described. Tentative explanations of power sharing have been sufficient only to frustrate iwi Māori by their failure to address a basis for the principle of self determination. A resurgence of autonomous Māori organisations at both the tribal and intertribal levels is discussed within the framework of parallel and separate Māori development. A focus on restructuring within the State institutions leads to one version of biculturalism. A focus on interaction between Māori and State institutions leads to another aspect, perhaps more relevant to the twenty first century, emphasising the development of processes for negotiation between partners within the overall context of a single nation.Item Developing a more bicultural psychology : academic discourses of resistance : a thesis submitted in partial fulfulment of the requirements for the degree of Master of Arts, Massey University(Massey University, 1996) Waldegrave, TonyPsychologists through-out the world, have found themselves under increasing pressure to reflect upon the suitability of the psychological theory they present, for the contexts in which they operate (Sue, 1993). In New Zealand this concern is manifested in a call for the development of a more bicultural psychology. This recognises the poor performance of Maori in academic and professional psychology, and draws attention to issues of bicultural partnership prescribed by a document of constitutional significance in New Zealand, the Treaty of Waitangi. Despite disciplinary intention to develop more biculturally, successive surveys have found that the movement toward this goal has been slow. Such findings prompted the present study, which considers whether conditions are conducive to the provision of the recommended changes. Issues of bicultural development were discussed with ten non-Maori psychology lecturers, from two New Zealand universities. A discourse based analysis of the transcripts was undertaken. This drew attention to procedures by which lecturers made sense of Maori concerns and the discipline's responses. The participants discourses were found to resist Maori concerns for bicultural development. This was achieved by undermining the validity of concerns, by claiming Maori were unfairly treated, by presenting current performance in a positive light, or by drawing attention to difficulties of being able to respond productively. These discourses used Pakeha values of legitimacy as commonsense rationale to resist changes. This process of legitimisation was determined to provide a barrier to the bicultural development of the discipline because it asserted monocultural control of a bicultural process. Attempts to account for Maori psychological needs and to capture the 'spirit and intent' of the Treaty of Waitangi would therefore work to accommodate Maori perspectives which could be legitimised by Pakeha values. On this basis it is argued that bicultural development is dependant upon the establishment of a dynamic of mutual accountability, on space being made for Maori values and the ability of Pakeha to assume an active role to facilitate ideological and systemic reflexivity, among students who may not otherwise have had this opportunity.Item Development of bicultural policy for the Auckland Museum : a thesis presented in partial fulfilment of the requirements for the degree of Master of Philosophy in Maori Studies at Massey University(Massey University, 1999) Whaanga, Mere JoslynIn common with the indigenous peoples of North America, Mäori have undergone processes of colonisation that dispossessed them of their lands and diminished their cultures. Museums were institutions developed to house the material culture of the indigenous peoples dispossessed by the colonisers. Their interpretation of Mäori culture, constructed in isolation from the people who had crafted the taonga, became primary sources of information about Mäori. Throughout the last three decades of the twentieth century Mäori have noticeably engaged in a reaffirmation and rejuvenation of their culture. In those thirty years, there has been significant change in society - a growing awareness and recognition of the Treaty of Waitangi as fundamental to the polity of Aotearoa New Zealand. This has impacted on museums as Mäori assert the rights guaranteed them by the Treaty of Waitangi. Auckland Museum is one of the four major museums in Aotearoa New Zealand. It houses arguably the most extensive and significant collection of taonga in the world. To date, it is the only museum whose legislation includes reference to the Treaty of Waitangi and provision for a Mäori governance body. This thesis examines the effectiveness of those statutory provisions and documents the progress of Mäori involvement in Auckland Museum since the Auckland War Memorial Museum Act 1996 became effective. Developments amongst the indigenous peoples of North America in relation to museums, and the bicultural stance of the Museum of New Zealand Te Papa Tongarewa are reviewed by way of comparison and example of bicultural policy development for Auckland Museum.Item Kua tae kē tatou? : Tikanga ā rua i roto i ngā kura auraki o Āotearoa = Are we there yet? Biculturalism in New Zealand mainstream schools : a thesis presented in partial fulfilment of the requirements for the degree of Master of Education (Adult Education) at Massey University(Massey University, 2012) Snowden, Mary JenniferThe rationale for conducting this research is embedded in the articles of The Treaty of Waitangi (Te Tīrītī o Waitangi 2.3), the cornerstone of the partnership between Māori and Pākehā. Te Tīrītī promotes research set in a peculiarly Āotearoa New Zealand context where biculturalism is seen as promoting a dignified, respectful coexistence of Māori and Pākehā in which both languages cultures and ways of life are acknowledged and valued (Vasil, 2000). In the context of this work the word biculturalism concerns the cultural being of Māori and Pākehā alike. Though the word biculturalism appears in the New ZeaIand Curriculum, the works explored in the process of undertaking this research did not name biculturalism as existing in New Zealand schools, hence the paucity of up-to-date references. Using aspects of Kaupapa Māori (Smith, 1997) as the research method the research aimed to develop a better understanding around the implementation of te reo Māori and tikanga Māori to promote biculturalism in Āotearoa New Zealand mainstream schools today. The historical context that foregrounds biculturalism and the educational policy that influenced the growth and development of biculturalism were also taken into account. In endeavouring to understand and define the shape and form of biculturalism a small group of teachers (Te Whānau Rangahau) agreed to share their ideas around the tensions, successes, enablers and challenges involved in ‘creating a space’ for the implementation of te Māori (Māori language) and tikanga Māori (Māori culture and values) to nurture and assist biculturalism. Keeping within the framework of Kaupapa Māori the kairangahau (researcher) felt ‘kanohi ki te kanohi’ (face to face discussion) was both relevant and appropriate. The use of focussed conversations and individual interviews provided a unique opportunity to identify key influences on teacher willingness to engage in discourse around biculturalism. An opportunity to determine essential elements that need to be present to allow biculturalism to be nurtured through to fruition was also captured. This thesis found that the perception of including te reo Māori and tikanga Māori in Āotearoa New Zealand mainstream schools to encourage true biculturalism continues to be complicated and worked through institutional and social practices. These create, maintain and perpetuate a dominant ideology that maintains a monolingual, monocultural Pākehā curriculum.Item Bicultural responsiveness in Aotearoa New Zealand : an immigrant counsellor's perspective : a thesis presented in partial fulfilment of the requirements for the degree of Doctor of Philosophy in Education, Te Kupenga o te Mātauranga, Aotearoa New Zealand(Massey University, 2011) Lang, Stephen Kenneth Wilfred; Lang, Stephen Kenneth WilfredThis thesis examines my response, as an immigrant counsellor, counsellor educator, and member of a counsellors’ professional association, to the call by Māori for counsellors to honour and respect the indigenous culture and Te Tiriti O Waitangi, by developing bicultural responsiveness. Applying an autoethnographic critical research methodology I chart the shifts in my epistemology, ontology, and axiology, over the duration of this research. In this way I observe my own struggles to change my ‘ways of being’, by blending my academic, poetic and journal writing. Central to the dissertation are three articles published during the course of my doctoral research, which analyse the (re)formation of a counsellors’ professional association as a biculturally responsive organisation; the task of finding ‘common spaces’ that privilege cross-cultural ethics; and the use of Noho Marae in the (re)education of counsellors. The research produced a shift in the researcher’s view of himself from being Pākehā to Tauiwi, and this change altered his perception of biculturalism and the Treaty of Waitangi. The autoethnographic research method was most suited to the task of in-depth personal analysis; and there emerged a view that the struggle to adopt counselling practices that are biculturally responsive, though difficult to achieve and prone to recidivism and regression, develops alongside the shift in an individual’s worldview and cultural identity. Non-Māori of all cultures need to collaborate with Māori, and in a three stage sequence, acknowledge our mistakes, make amends, and become wiser in the process. This thesis argues that, among other initiatives, the proposal by the counsellors’ association for bicultural consultation to become mandatory will assist with this development of bicultural responsiveness through increased opportunities for interaction and dialogue. This will create ways of deconstructing dualism and advantaging holistic views of health by reintegrating all aspects of well being; as envisioned by the concept of Hauora.Item Negotiating biculturalism : deconstructing pākehā subjectivity : a thesis presented in partial fulfilment of the requirements for the degree of Doctor of Philosophy in Psychology at Massey University, Turitea Campus, Aotearoa/New Zealand(Massey University, 2005) Campbell, Bronwyn MargaretThis thesis engages social constructionist epistemology, deconstruction and discourse analysis to constitute a reading of bicultural relations between māori and pākehā in Aotearoa/New Zealand. In the opening chapters, the theoretical and political framework of the project is developed and a critique of race/ethnicity/culture unfolds psychology as replete with eurocentrisms. Practices of biculturalism become increasingly challenging for mental health professionals (psychologists) in this context. For the most part, bicultural dialogue struggles to have an audience with pākehā. In Royal's (1998) terms, this implies that the meeting house for biculturalism is empty. pākehā mental health practitioners who were considered to be engaging in bicultural practices were interviewed about cultural identity, the meanings and practices of biculturalism, and their personal experiences of engaging in bicultural practices. The texts of these conversations were read through deconstructive discourse analysis to articulate the implications of their accounts for the future of bicultural practice in psychology. These readings consider how the kaikōorero negotiate being pākehā both within available pākehā (colonial) positions and beyond into new (postcolonial) subject positions. Taking up a postcolonial subject position puts kaikōrero in the uncomfortable and unfamiliar place of acknowledging their power. Negotiating pākehā subjectivity with a colonial past, a contemporary (pākehā) mainstream, and exploring new relationships with māori is a difficult and complicated process. In recognising the privileges of being pākehā the marginalisation of māori is mutually constructed. Some of the kaikōrero used the repertoire/metaphor of a journey when they talked of their bicultural development. Others talked of a distinct/discrete transformation of subjective experience/understanding. Discontent with the present state of biculturalism was mediated by positive aspirations for future relationships that were consultative, collaborative and collegial.