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    Kia Tiori ngā Pīpī: mā te aha e kōrero Māori ai ngā taitamariki o ngā wharekura o Te Aho Matua? He tuhinga roa hei whakatutuki i ngā tikanga o Te Tohu Kairangi i Te Kunenga ki Pūrehuroa, Papaioea, Aotearoa
    (Massey University, 2015) Poutū, Hinurewa
    I ara ake te kohanga reo, nawai ra, ko te kura kaupapa Maori me te wharekura, i te mura o te ahi, i ta te iwi Maori pakanga ki te whakaora i tona reo. Heoi, ka pahemo tona toru tekau tau, a, e ai ki nga tatauranga o na tata nei kei te taheke tonu te taupori o te arero matatau ki te reo Maori. Na reira, kaore ano te puehu kia tau, kei te kakari tonu kia haumanutia ake te reo taketake o Aotearoa. Ka mutu, kua tupu mai he reanga taiohi i nga wharekura, me te aha, he toa taitamariki kei te aro a-kapa hei hapai, hei wawao i te reo kia ora tonu ai apopo. Ko nga whanonga reo me nga waiaro o taua hunga te matapihi ki te oranga o te reo a nga tau e tu mai nei, heoi kaore ano nga pitopito korero mo te reanga taiohi kia aroa nuitia i roto i nga rangahau mo te reo Maori. Tera ia te tuatau, ma te korero i te reo ka ora taua reo. Na kona i toko ake te patai, ma te aha e korero Maori ai nga taitamariki o nga wharekura o Te Aho Matua? He aha nga whakaawenga e korero Maori ai taua whakatupuranga? Otira, ki a wai, ki hea, hei ahea ratou korero Maori ai? He mea kawe tenei rangahau i raro i nga tikanga Maori, i Te Aho Matua o nga Kura Kaupapa Maori me ta te Maori kaupapa rangahau. I whaia te rangahau tatauranga hei kohikohi i nga raraunga mo te whanuitanga o te kaupapa, a, ka uiuia nga tangata kia rangona te hohonutanga o nga pitopito korero. E 478 katoa te hunga i whakautu i te rarangi patai i te ipurangi, otira he akonga o naianei, o mua hoki, no nga wharekura puta noa i Aotearoa. He mea uiui nga pukorero e 51 o nga wharekura e whitu o te rohe o Te Upoko-o-Te-Ika. Ko ratou ma nga taitamariki kei te wharekura tonu e ako ana, ko era kua wehe, kua puta ki te ao whanui, tae atu ki etehi o nga matua me nga pouako. Na, ehara i te mea he mama tenei mea te tupu mai i te taiao reo Maori. Kua riro ma te matatahi e waha nga tumanako o nga matua ki te oranga o te reo. Otira, he matatini te tuakiri o te taiohi reo Maori, e noho nei i te ao hurihuri, e patukituki ana, e taukumekume, e whiwhiwhi ana. Ara nga moreareatanga, nga akinga me nga whakawai o te aropa, o reo ke, o tikanga ke, o hangarau ke hoki. Ko te whanau, ko te kura, ko te tuakiri ake o te taiohi wharekura, tae atu ki nga whakaawenga o te ao whanui e whakaaweawe mai ana i te korero Maori a tenei reanga.
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    Kia Tiori ngā Pīpī : mā te aha e kōrero Māori ai ngā taitamariki ngā wharekura o Te Aho Matua? : he turinga roa hei whakatutuki i ngā tikanga o Te Tohu Kairanga i Te Kunenga ki Pūrehuroa, Papaioea, Aotearoa
    (Massey University, 2015) Poutū, Hinurewa
    I ara ake te kohanga reo, nawai ra, ko te kura kaupapa Maori me te wharekura, i te mura o te ahi, i ta te iwi Maori pakanga ki te whakaora i tona reo. Heoi, ka pahemo tona toru tekau tau, a, e ai ki nga tatauranga o na tata nei kei te taheke tonu te taupori o te arero matatau ki te reo Maori. Na reira, kaore ano te puehu kia tau, kei te kakari tonu kia haumanutia ake te reo taketake o Aotearoa. Ka mutu, kua tupu mai he reanga taiohi i nga wharekura, me te aha, he toa taitamariki kei te aro a-kapa hei hapai, hei wawao i te reo kia ora tonu ai apopo. Ko nga whanonga reo me nga waiaro o taua hunga te matapihi ki te oranga o te reo a nga tau e tu mai nei, heoi kaore ano nga pitopito korero mo te reanga taiohi kia aroa nuitia i roto i nga rangahau mo te reo Maori. Tera ia te tuatau, ma te korero i te reo ka ora taua reo. Na kona i toko ake te patai, ma te aha e korero Maori ai nga taitamariki o nga wharekura o Te Aho Matua? He aha nga whakaawenga e korero Maori ai taua whakatupuranga? Otira, ki a wai, ki hea, hei ahea ratou korero Maori ai? He mea kawe tenei rangahau i raro i nga tikanga Maori, i Te Aho Matua o nga Kura Kaupapa Maori me ta te Maori kaupapa rangahau. I whaia te rangahau tatauranga hei kohikohi i nga raraunga mo te whanuitanga o te kaupapa, a, ka uiuia nga tangata kia rangona te hohonutanga o nga pitopito korero. E 478 katoa te hunga i whakautu i te rarangi patai i te ipurangi, otira he akonga o naianei, o mua hoki, no nga wharekura puta noa i Aotearoa. He mea uiui nga pukorero e 51 o nga wharekura e whitu o te rohe o Te Upoko-o-Te-Ika. Ko ratou ma nga taitamariki kei te wharekura tonu e ako ana, ko era kua wehe, kua puta ki te ao whanui, tae atu ki etehi o nga matua me nga pouako. Na, ehara i te mea he mama tenei mea te tupu mai i te taiao reo Maori. Kua riro ma te matatahi e waha nga tumanako o nga matua ki te oranga o te reo. Otira, he matatini te tuakiri o te taiohi reo Maori, e noho nei i te ao hurihuri, e patukituki ana, e taukumekume, e whiwhiwhi ana. Ara nga moreareatanga, nga akinga me nga whakawai o te aropa, o reo ke, o tikanga ke, o hangarau ke hoki. Ko te whanau, ko te kura, ko te tuakiri ake o te taiohi wharekura, tae atu ki nga whakaawenga o te ao whanui e whakaaweawe mai ana i te korero Maori a tenei reanga.
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    Maori and non-Maori early school leaving from selected secondary state schools in the Manawatu and Wanganui Districts : a thesis presented in partial fulfilment of the requirements for the degree of Master of Arts in Education at Massey University
    (Massey University, 1971) Olsen, Arthur William
    In September 1969, data was collected on the fourteen year old pupils from two rural and two urban high schools in the Wanganui and Manawatu region. From the school records information was obtained on race, previous attendance, date of birth, history of audio-testing, and form. Non-Maori pupils were reduced by random selection so that they make up 75 per cent of the sample. All Maori pupils were included and make up 25 per cent of the sample. The total sample of 232 pupils were given a battery of tests which included reading comprehension, verbal and performance intelligence tests, a school interest inventory, a personality test and a general questionaire. Maori pupils had poorer reading comprehension and lower verbal and performance I.Q.'s than non-Maori pupils. A year after testing was carried out, the schools were contacted and they indicated which of the pupils examined had left school. It was found that 21 Maori pupils (37 per cent of the Maori sample) and 20 non-Maori pupils (11 per cent of the non-Maori sample) were early school leavers. Data was then analysed. Sex of pupil, mother's employment, attendance, the socio-economic status of the father's occupation and pupil's expressed attitude toward school were not found to be related to early school leaving. Nor was early school leaving related to sense of belonging and sense of personal worth. When all of the early school leavers were compared to all the continuers, leavers had poorer verbal and performance I.Q.'s. Leavers had poorer reading comprehension than continuers. Early school leavers at the age of fourteen had less school interest than continuers. Early leavers showed lesser aspirations in their vocational and educational plans than continuers at the age of fourteen. Audio-history was found to be related to early leaving and those pupils who failed an audio test at some stage of their schooling had a 44 per cent chance of becoming early school leavers as compared to an 18 per cent chance for the average pupil. More early school leavers came from urban areas than rural areas. When all the early school leavers were compared to all the continuers on personality adjustment it was found that leavers tended to have a poorer personal and social adjustment. Leavers showed poorer adjustment than continuers in self reliance, sense of personal freedom, freedom from withdrawal tendencies, freedom from nervous symptoms, and total personal adjustment. Socially leavers tended to have poorer social standards, more acting out or anti-social tendencies, poorer family, school, and community relationships than pupils who continued on at high school. Early school leavers tended to be poorer than continuers in their social adjustment and in their overall adjustment. Maori early school leaving was found to be significantly higher for urban schools. Maori pupils were three times more likely to become early school leavers than the non-Maori pupil. Only a few significant differences were found between Maori early school leavers and Maori continuers. Maori early school leavers scored significantly lower on performance I.Q. tests but were approximately equal to Maori continuers on verbal intelligence tests. Maori leavers had poorer reading comprehension than Maori continuers. For the Maori male, school interest was found to be negatively related to early leaving but no significant difference was found for Maori females. Maori early school leavers had poorer adjustment than Maori continuers in just two areas-social standards and total social adjustment. The non-Maori early school leaver had a poorer I.Q. on both verbal and performance tests than the non-Maori continuer. The non-Maori leaver had poorer reading comprehension than the non-Maori continuer. When personality adjustments were taken into account, it was found that the non-Maori leaver had more withdrawal tendencies, more nervous symptoms, poorer school adjustment, poorer personal and total adjustment than the non-Maori continuer. The non-Maori leaver was more likely to see his parents as leaving the decision to him whether he left or not while the non-Maori continuer most often saw his parents wanting him to spend three full years at school. It was also found that male non-Maori leavers at the age of fourteen showed less school interest than male non-Maori continuers. Although there were approximately equal numbers of male and female early leavers, sex differences were noted between some independent variables and early school leaving. Audio-history was related to early leaving for the male sample. Form retardedness was found to be only related to early school leaving for the female group. The percentage of subjects liked was also found to be related to early school leaving but by only the male group. When personality differences between early school leavers and continuers were considered by sex, in most areas the results for males and females were consistent. In only two areas were sex differences noted. Female leavers had more anti-social tendencies than female continuers while the differences for the male were not significant. Male early school leavers had poorer self reliance than male continuers while the differences between the females were not significant. Socio-economic matching showed only a minor lessening of the significance of race as a factor in early school leaving. Socio-economic factors in themselves are only one of a number of variables that influence early school leaving. The danger of generalising from profiles was noted. While as a whole early school leavers had poorer reading comprehension, twenty five per cent of leavers scored above the mean of continuers. Although leavers generally had lower verbal and performance I.Q.'s still fifteen per cent scored at or above the mean for continuers. Early school leavers cannot be stereotyped into one pattern. It was concluded that each high school should study the needs and characteristics of its own early school leavers as the local cultural setting may have its own significant influence. There is a need for more research into the area of early school leaving in the New Zealand setting.
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    He oro hauora : how do kaupapa Māori models of health relate to my music therapy practice in an adolescent acute mental health unit? : an exegesis submitted to Massey University and Victoria University of Wellington in partial fulfilment of the requirements for the degree Master of Music Therapy, New Zealand School of Music
    (Massey University, 2014) Hodgson, Nolan
    This project explores the relationship between understandings of health within kaupapa Maori frameworks and music therapy with a particular focus on Durie’s Te Whare Tapa Wha (1998), Pere’s Te Wheke (1991) and ecological perspectives in music therapy. This research took place within an acute adolescent mental health unit that operates with a model of healthcare that emphasises Maori approaches to wellbeing. Secondary analysis of data involving techniques developed within grounded theory is used to investigate clinical notes from my music therapy practice in order to identify processes relevant to the four dimensions of Te Whare Tapa Wha. Themes that emerged were examined and used to investigate further data until a clearer picture of the relationship between music therapy and kaupapa Maori health frameworks became evident. This project particularly acknowledges the unique qualities of music and its practical application in music therapy in order to address and support a person's wairua within modern mental health practices. Specifically, the concepts of mana, mauri and whatumanawa appeared particularly relevant to the process of music therapy and the state of whakama also emerged as significant within this mental health context. Parallels between kaupapa Maori understandings of health and ecological perspectives within music therapy were also noted and particular reference made to the work of Carolyn Kenny and her Field of Play (2006) model in developing the discourse linking indigenous perspectives with the music therapy profession.
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    Living in the city ain't so bad : cultural diversity of South Auckland rangatahi : a thesis submitted in partial fulfilment of a Masters of Philosophy in Psychology
    (Massey University, 2005) Borell, Belinda
    Establishing a 'secure' Maori identity based solely on particular criteria of Maori culture (te reo Maori, tikanga, marae, etc.) continues to be problematic for some Maori. Those who are not seen as connected in this way are often defined by what they are seen as lacking, hence terms such as disconnected, distanced, detached and dissociated. Although young Maori may define themselves in terms of difference from others there is an increasing danger of some urban youth being defined as different from Maori who are 'culturally connected' and for this to be seen primarily as a negative demarcation. Although it may be the aspiration of some to have greater cultural connection, what this means for different groups and individuals may have both congruence and divergence with what are usually considered to be markers of cultural inclusion. This thesis presents the findings from a wider research project funded by the Health Research Council of New Zealand. The project objective was to gather data that can inform and contribute to existing knowledge about cultural identity of rangatahi Maori with a view to establishing a framework(s) for greater youth development and a more positive and embracing perspective of culture. Kaupapa Maori and social constructionist framings are used to centre the focused life story interviews that were conducted with young people aged between 13-21 years, who identified as Maori and lived in the South Auckland area. Findings suggest that conventional and experiential indicators of Maori identity as well as a strong localised identity are key factors in this exploration. Challenges for identity theorists, societal institutions and other Maori are discussed.
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    "I've got your back!" : the emotional influence of loyalty and fear of rejection on conformity and group compliance among adolescents : a thesis presented in partial fulfilment of the requirements for the degree of Master of Arts in Psychology at Massey University, Turitea, New Zealand
    (Massey University, 2012) Paki, Diana Priti
    The fear of rejection by peers has been investigated in past and present literature with regards to adolescent conformity. However, adolescents’ loyalty to their friends has not yet been explored. Given Aotearoa New Zealand bicultural nature and Maori tikanga emphasis on whanaungatanga (or relationships), the influence of cultural factors on peer relationships was of particular interest in the current study. Kaupapa Maori research highlights that Maori and non-Maori think and act differently due to differing worldviews. Therefore, the decision to conform to one’s peer group may be influenced by these differing perceptions. Participants included male adolescents (15 to 18 years old) from local high schools who responded to a scenario-based questionnaire relating to the processes and reasoning that influenced their decisions about everyday social situations. Two-factor analyses of variance were conducted, and comparisons were based on ethnicity (Maori and non-Maori), prime group (Loyalty and Rejection Fear) and scores on the loyalty and rejection fear Likert scales. The study found that Maori and non-Maori did not differ significantly with regards to feelings of loyalty toward or fear of being rejected by their peers. Participants were mostly conflicted in their decision making when there was more than one group of loyalties.
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    Youth development, Maui styles : Kia tipu te rito o te pa harakeke, Tikanga and ahuatanga as a basis for a positive Maori youth development approach : a thesis presented in partial fulfilment of the requirements for the degree of Master of Arts in Maori Studies at Te Kunenga ki Purehuroa Massey University, Palmerston North, New Zealand
    (Massey University, 2009) Ware, Felicity Jane Rachel
    The Youth Development Strategy Aotearoa has been seen as an innovative approach to youth development. The E tipu e rea – Rangatahi Development Package was particularly useful for organisations implementing the strategy with Maori youth. There have been successful Maori youth development initiatives, though these have been ad hoc. Nonetheless, the realities and experiences of Maori youth are still not being fully addressed in national policy. This has implications for the support and resourcing of Maori youth development initiatives. Maori youth are members of a range of groups including whanau, hapu, iwi and Maori communities in te ao Maori as well as the wider youth population and New Zealand society. The histories, experiences and viewpoints of each distinct group contribute to diversity in the Maori youth population which presents challenges for Maori youth development. Maori development goals do not adequately focus on Maori youth and youth development theory does not fully consider culture. The challenge is to successfully integrate Maori culture and youth culture in a relevant and meaningful manner so that Maori youth can positively contribute to Maori development and wider New Zealand society. This study examines purakau (narratives) about Maui (Polynesian ancestor) as a template for the analysis of Maori youth development. Interviews were undertaken with a group of Maori youth from the Manawatu region. The research showed tikanga and ahuatanga were relevant to the contemporary daily lives of the participants. The study found that positive development and the realisation of potential for Maori youth was affected by individual and environmental influences. This thesis concludes by making recommendations for policy, practice and further research. Finally, it offers a culturally appropriate theoretical approach for positive Maori youth development.