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    Purposeful conception : customary traditions and contemporary applications of Te Whare Tangata in the creation of wellbeing : a thesis presented in partial fulfilment of the requirements for a Master of Philosophy in Rehabilitation Studies at Massey University, Palmerston North, New Zealand
    (Massey University, 2015) Smith, Raewyn
    Māori continue to feature significantly in New Zealand statistics for mental health. Customary traditions and contemporary applications of te whare tangata in creating wellbeing discusses the ways in which te whare tangata traditions were engaged to protect and nurture Māori women in their role as the architects of future generations and further ensure positive wellbeing. Framed inside qualitative research methods and guided by kaupapa Māori research theories provided a tikanga framework, thereby maintaining cultural responsiveness to the research using Mana wāhine theories and providing a safe space to discuss the historic struggle Māori women have endured as a result of colonisation. Six Māori women of kuia status from Te Taitokerau participated in semi-structured interviews, discussing their observations, experience and active roles of te whare tangata across their life span. Kuia narratives are organised into the three stages of creation - Te Kore, Te Pō and Te Ao Mārama - with each stage representing a significant developmental period in te whare tangata. The customary traditions of te whare tangata have their origins in Māori cosmology which provided Māori with the blueprint to survive in volatile environments, none more volatile than the migration of western cultures and colonisation, which took Māori to the brink of extinction. However, Kuia Participants share stories of resistance and resilience in their own journeys through life and of how the customary traditions of te whare tangata have been transformed and remain relevant. Kuia narratives consistently reflect upon relationship building and maintenance being at the core of Māori wellbeing. They spoke about relationships not only being across human cultures, but the ability to develop relationships with all that surround us.
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    A comparison study of the presenting symptoms between Maori and Pakeha patients diagnosed with schizophrenia : a thesis presented in partial of the requirements for the degree of Master of Arts in Psychology, Massey University
    (Massey University, 1994) Cherrington, Lisa
    The exact relationship between culture and the expression of psychopathology among different cultural goups within New Zealand has yet to be firmly established. The present study investigated the relationship between culture and presenting symptomatology of Maori and Pakeha patients diagnosed with schizophrenia. More specifically, the main aim of the study was to investigate whether differences exist between Maori and Pakeha in the expression of schizophrenia and to explore whether paranormal beliefs and cultural knowledge influence the frequency and content of specific symptoms. Three specific hypotheses were tested. First, the hypothesis that Maori and Pakeha differ in respect to levels of Maori knowledge and strength of paranormal beliefs was explored. Second, the hypothesis that Maori have higher frequencies of hallucinations, delusions of control and subcultural delusions and hallucinations was investigated. Third, the hypothesis that paranormal beliefs and cultural knowledge influence the frequency of presenting symptoms between Maori and Pakeha was explored. A total of 14 Maori and 16 Pakeha patients currently admitted to mental health services with a diagnosis of schizophrenia were interviewed using the Present Status Examination (PSE). The Test of Maori Knowledge (TMK), Revised Paranormal Belief Scale (PBS-R) and a Provisional Maori Cultural Identity Questionnaire (PMCIQ) were also administered during the interview (the latter administered only to Maori participants). The findings indicated that Maori participants experienced significantly higher frequencies of hallucinations and delusions than Pakeha participants. There were no significant differences between groups in strength of paranormal beliefs nor were paranormal beliefs found to influence the frequency with which hallucinations and delusions were reported. However, Maori participants had significantly higher levels of Maori knowledge. Moreover, the findings suggest that Maori knowledge was an influencing variable in the content and frequency of subcultural delusions and hallucinations. Limitations of the study, future research recommendations and implications of the findings for the assessment, diagnosis and treatment of Maori psychiatric patients are discussed.
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    Developing Mahi Oranga : a culturally responsive measure of Māori occupational stress and wellbeing : a thesis presented in partial fulfilment of the requirements for the degree of Master of Arts in Industrial/Organisational Psychology at Massey University, Albany, New Zealand
    (Massey University, 2011) Stewart, Lisa; Stewart, Lisa
    Occupational stress is a growing problem worldwide, resulting in poor health for individuals, reduced organisational performance, and financial costs to society because of increases in health service costs. Despite occupational stress research spanning 30 years, none has yet examined whether indigenous groups such as Māori experience it differently to their mainstream counterparts. Neither has anyone critiqued the appropriateness of using Western developed occupational stress assessments with Māori. Using a Māori-centred approach, this research aimed to identify whether Māori health workers in Aotearoa New Zealand experience occupational stress differently, and then to develop a culturally responsive, reliable and valid psychometric assessment (called Mahi Oranga). Consultation with thirteen Māori health workers investigated the need for this research, and gained feedback and support for developing Mahi Oranga. Following consultation Mahi Oranga was developed, informed by Māori models of health and wellbeing, feedback from consultation, the limited literature related to Māori experiences of occupational stress, mainstream occupational stress literature and Western developed measures of occupational stress. Mahi Oranga was designed to measure workplace demands (cultural safety, organisational constraints, role overload and interpersonal conflict), coping strategies (including wairua/spiritual, hinengaro/psychological, tinana/physical and whānau/extended family components), and strain outcomes (for the individual and the organisation). Once developed, Mahi Oranga was made available online to Māori health workers, receiving 130 responses. Statistical analyses included exploratory factor analysis and bivariate correlations. Respondents represented urban and rural work settings, plus kaupapa Māori and mainstream work environments. Thematic analysis was conducted on qualitative responses. Organisational strain was higher in urban rather than rural work settings. Cultural safety, organisational constraints, role overload and interpersonal conflict were all higher in kaupapa Māori rather than mainstream work environments. Coping strategies were lower in mainstream rather than kaupapa Māori work environments. Thematic analysis revealed occupational stress experiences related to organisational constraints, role overload and interpersonal conflict were common to all staff, but that experiences of institutional racism and a lack of cultural safety were unique to Māori. Limitations included the small sample size, and implications for practice include the need to increase awareness of these issues and knowledge of how to address them.
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    Oho mauri : cultural identity, wellbeing, and tāngata whai ora/motuhake : a thesis presented in partial fulfilment of the requirements for the degree of Doctor of Philosophy in Māori Studies at Massey University, Wellington, Aotearoa/New Zealand
    (Massey University, 2006) Pere, Lynne Mereana
    This study, Oho Mauri, seeks to understand the experience of mental illness from the perspective of those it affects most- the consumer. In order to test the assumption that mental health depends as much on culture and identity as psycho-biology, Oho Mauri examines the worldviews of 17 Indigenous people – Māori - who have had experience of mental illness (Tāngata Whai Ora/Motuhake). Their views on mental illness, within the context of the recovery approach, constitute the core of the thesis. Oho Mauri examines the relationship between cultural identity and wellbeing, in order to answer the research question: "Does a secure cultural identity lead to improved wellbeing for Tāngata Whai Ora/Motuhake?” Indigenous people the world over have considered this relationship, generally maintaining that greater wellbeing is a function of ethnic values, customs, and practices. A methodological approach that is cognisant of Māori knowledge and understandings was key to this research. So too was the Kaupapa Māori research paradigm that was employed alongside other relevant qualitative methodologies: feminist, case study, empowerment, narrative, and phenomenological approaches. Two main sets of conclusions emerge from Oho Mauri, both of which are drawn from the cultural values and cultural worldviews that Tāngata Whai Ora/Motuhake hold. First, just as a secure cultural identity pays dividends in the recovery process, so can a cultural identity that has not been allowed to flourish increase the intensity of confusion and complexity that accompanies mental illness. Second, understanding mental illness has two dimensions: clinical; and personal. Whilst a diagnosis is a valuable clinical tool, understanding mental illness also requires recognition of the interpretations made by Tāngata Whai Ora/Motuhake and the meanings they attach to their personal experiences. Often these provide alternative explanations and understandings of the experience of mental illness and are perceived as the most significant aid in a journey towards recovery. The findings in Oho Mauri do not claim that a secure cultural identity will necessarily protect against mental illness. They do demonstrate, however, that cultural identity is an important factor in the recovery process and that the recovery process itself can contribute to a secure cultural identity.