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    He Hauora! He Hauoro! : the use of taonga pūoro in hauora Māori : a thesis presented in partial fulfilment of the requirements for the degree of Doctor of Philosophy in Public Health at Massey University, Palmerston North, New Zealand
    (Massey University, 2023-11-05) Solly, Ruby
    Taonga pūoro, often referred to as the traditional musical instruments of the Māori, hold a deeper significance beyond their musicality. Before colonisation, taonga pūoro were integral to Māori wellbeing and health practices. However, during the period of the Tohunga Suppression Act from 1907 to 1962, taonga pūoro were banned and forced underground. The 1980s saw a revival of taonga pūoro, marking the beginning of a renaissance phase. This resurgence has increased their use by clinicians without whakapapa Māori or those with limited experience in their use. This research aims to explore these factors in greater depth, recognising the dangers associated with the professionalisation of taonga pūoro in the context of hauora. A kaupapa Māori approach was used to examine the uses, philosophies, histories, and practitioners of taonga pūoro within hauora to create a framework of models for Māori hauora practitioners and relevant groups. This qualitative design utilised mātauranga Māori as epistemology and whakapapa as ontology, acknowledging the interconnected nature of te ao Māori and the discipline. The first study, ‘Ngā Pou o Pūoro,’ involved interviews with important figures within taonga pūoro ki hauora. Key themes from this study were te taiao (the environment), pūoro as a means of communication, the role of wāhine as kaitiaki pūoro, and the significance of tīpuna and whakapapa. The findings from this study were translated into the ‘He Hauora! He Hauoro!’ framework for taonga pūoro ki hauora. This framework consists of five models, each focusing on different knowledge areas within taonga pūoro ki hauora, such as practitioner safety, mana wāhine, environment, and experimentation. The framework was then applied in the second study, ‘Taonga Pūoro ki Waihao,’ within a marae-based community context during a wānanga series for whānau. Themes of mana wāhine and wāhine as kaitiaki of taonga pūoro were found to be crucial, along with the relationship with the environment and Indigenous joy. Implications of this research include the use of the ‘He Hauora! He Hauoro!’ framework by Māori and Māori health organisations, including the inclusion of taonga pūoro ki hauora practitioners within hospitals and other public health services as part of the integration of rongoā Māori into healthcare. Recommendations include further research to explore how taonga pūoro can support those with specific health conditions and better enhance overall hauora needs. The research also advocates for increased measures to safeguard taonga pūoro practices for Māori. It is suggested that a form of school or kura be developed to assist with disseminating this knowledge for all Māori, focusing on wāhine, and assisting practitioner development.
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    Te mauri kōhatu : a thesis presented in partial fulfilment of the requirements for the degree of Master of Philosophy, The University of Massey, 2003
    (Massey University, 2003) McClintock, Kahu
    This saying encapsulates the sentiments expressed within this thesis. The major mission of the study is to gather and preserve the tribal knowledge belonging to my iwi Ngāti Maniapoto, on Te Mauri Kōhatu. The assignment honours the understanding of the traditional beliefs and practices associated with the ancient lore of the Kōhatu. Anchoring the practice is the traditional notion that Te Mauri Kōhatu were a means to enhance health and wellbeing. This belief has existed for Māori since time immemorial. According to oral traditions the ancestor Tāne te Wānanga¹Te Hurinui (1959a) a Tainui, Ngāti Maniapoto scholar recorded that Tāwhaki secured three Kete ō te Wananga. However he made no mention of the accompanying Kōhatu that are important to this thesis. Other literary contributions by Te Hurinui (1959a, 1959b, 1962) are included in this thesis under the name Jones (1945, 1971, 1995). Another Tainui source National Library of New Zealand and Rangiātea (church) Te Rōpū Whakahaere and New Zealand Ministry of Māori Development (1997) documented that Tane te Wānanga received the three Kete ō te Wānanga and two accompanying Kōhatu. ascended into the Toi ō Ngā Rangi, the highest realm of the Rangitūhāhā. From there he secured the three Kete ō te Wānanga, the three Baskets of Knowledge. Accompanying this wisdom were two Mauri Kōhatu; the Whatukura ā Tāne and the Whatukura ā Tangaroa. Traditions also support the notion that from these two Kōhatu came the understanding of the spiritual and healing properties associated with Te Mauri Kōhatu. Articulated in the research is a significant body of wisdom gifted by my Ngāti Maniapoto elders to benefit the descendants of our iwi, both spiritually and intellectually. Ngāti Maniapoto ancestors arrived in Aotearoa / New Zealand on board the voyaging waka Tainui. The safe delivery and continued existence, of my ancestors in this land was credited to their belief in the power and the force of Te Mauri Kōhatu. The ancient lore of the Kōhatu guided their movements on both land and sea. Ngāti Maniapoto ancestors have, throughout the generations, perpetuated the ancient lore of the Kōhatu in our Ngāti Maniapoto tribal homelands. The writing of my thesis is an opportunity to gather, retain and celebrate our knowledge, our heritage that will advance the health and wellbeing of the descendants of Ngāti Maniapoto now and in times to come.
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    Biomedical discourse and the discourse of the lifeworld in contemporary New Zealand poetry on a medical theme : a thesis submitted to Massey University, Albany, in partial fulfilment of the requirements for the degree of Doctor of Philosophy in English
    (Massey University, 2015) Emeney, Johanna
    The critical component of this thesis investigates autobiographical medical poetry written from the perspective of doctor, patient and parent in the context of a growing global interest in the relationship between medicine and poetry, and in the medical humanities. Its focus is the poets’ use of medical discourse and the discourse of the personal, social world, and the ways in which their poems often echo the work of sociologists, revealing an inequity in doctor-patient relationships. The research also reveals a bias among some reviewers towards the poetry of doctors, and a contrasting tendency to accuse the patient-poets of solipsism, or the inability to go beyond self-referential anecdote. In response to such reviews, the critical component analyses the ways in which the poems have been carefully crafted, with attention to the blending or juxtaposition of biomedical and lifeworld discourses to a polemical end, moving the personal to the universal, and calling for more individualised patient care. In this way, the poetry of all three groups is found to be reflective of the contemporary socio-cultural backdrop of narrative medicine and medical humanities programmes around the world. The creative component, a book-length manuscript of poems called “Family History,” explores the relationship between biomedical and lifeworld discourses in the light of the study undertaken in the critical component and also in response to the personal medical experience of the author and her family.
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    Constructing and managing patient death : a narrative inquiry : a thesis presented in partial fulfilment for the requirement for the degree of Masters of Science in Psychology (endorsed in Health Psychology) at Massey University, Albany, Auckland, New Zealand
    (Massey University, 2015) Steyn, Wilmie-Minette
    This research inquiry has sought to explore how medical consultants construct and manage patient death. Previous research in this area has focused on the influence of patient death on nurses and medical students or on family members. However no research could be found that specifically investigated what the influence of patient death was on medical consultants nor on how medical consultants constructed and managed patient death. This thesis aims to break new ground by examining this topic. Twelve consultants across six different specialities: Emergency medicine, Anaesthetics, Intensive care, General surgery, Internal medicine and Paediatrics; volunteered to be interviewed for this research project. Interviews were recorded, transcribed and then analysed using narrative inquiry in order to gain insights into the influence of patient death on consultants and also how they understand and manage patient death. Findings are discussed in two parts. The first part focuses specifically on the values that consultants hold and how these values underpin their particular identity as consultants. The research shows that consultants value being responsible, having support from others, being rational decision-makers, being good communicators, however they also value keeping their emotions compartmentalised until they felt it appropriate to display them. Consultants used these values to build the identity of a good doctor as one who is ethical and compassionate. Furthermore, consultants used these values to help them project the protagonist position they held within their narratives. The second part explores how consultants construct and manage patient death; both in a broad sense and with reference to specific cases. These findings indicated that consultants consider death not only as a relentless force without discriminatory power, but also as a natural process. Viewing death in these ways allowed consultants to construct death in two ways, depending on whether the death was due to an acute or chronic condition. For patients who died in acute circumstances, the consultants constructed death as a lost battle. For patients who died following long term illness, death was constructed as a merciful end. The case examples emphasized that these two distinct constructions of death allow consultants to manage patient death. They were able to resolve their own internal conflicts of feeling that they should be able to save all patients versus the reality that it is not possible to save everyone. This research contributes to the limited research in this area and fills a gap in the literature by specifically looking at consultants, a group that has not previously been considered.
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    Rongoā Māori (traditional Māori healing) through the eyes of Māori healers : sharing the healing while keeping the tapu : a thesis presented in partial fulfilment of the requirements for the degree of Doctor of Philosophy in Psychology at Massey University, Albany, New Zealand
    (Massey University, 2012) Mark, Glenis
    This research explores the underlying philosophies of rongoa Maori, the traditional healing system of the indigenous Maori of Aotearoa/New Zealand. The research is set within the context of worldwide traditional healing systems that involves discussion of the embedded nature of indigenous cultural values and beliefs within traditional healing practices. Parallels are drawn between the traditional healing practices of Maori and other indigenous healing traditions. The research was conducted in adherence to the principles of Kaupapa Maori research to ensure the use of Maori cultural values throughout the research process. Narrative interviews were conducted with seventeen Maori healers about their understandings of rongoa Maori. Data analysis was conducted in a three-step process using an approach created specifically for the research entitled the rourou Maori method of analysis. The analysis was inclusive of the contributions of each individual healer and the researcher to the collective story on rongoa Maori across all participants in the research. The analysis revealed nine underlying philosophies of rongoa Maori. These showed that rongoa Maori: healing is a continuous process of life; is a coconstruction of healing through the healer/client relationship; includes collaborative whakawhanaungatanga (family-like) relationships in healing; involves the synergy of the alliance between people and plants; utilises the tipuna (ancestors) as the wairua (spirits) that conduct the healing; focuses on diagnosing illness through past generations; identifies the power of emotions to create or destroy health, illness and healing; aims to facilitate change for the client; and aspires to heal Maori of colonisation and keep Maori knowledge sovereign. In this research, Maori healers indicated that aspects of Maori knowledge and wisdom have been purposely kept tapu (sacred). However, there are three major contributions to knowledge about traditional healing systems. First, new insights were presented on rongoa Maori, such as the relationship between healers and plants. Second, the contribution of rongoa Maori to the greater advancement of Maori tino rangatiratanga was discussed. Third, additional conceptualisations about traditional healing systems, such as aroha (love) in the relationship between the healer and client, were found. Rongoa Maori was shown to share several healing concepts with other traditional healing systems.