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Item Ora ai te mana o te whānau, inā kōrero Māori? = What is the link between te reo Māori and mana whānau or whānau empowerment? : a thesis presented in partial fulfilment of the requirements for the degree of Master of Arts in Māori at Massey University, [Manawatu], New Zealand(Massey University, 2012) Isaac-Sharland, WhareThis research project aims to ascertain whether the utilisation of te reo Maori within whanau is an empowering instrument regarding mana whanau inclusive of whanau wellbeing. It explores how immersion within the Maori language influences these whanau participants, and how this lifestyle choice contributes toward wellbeing of whanau and their sense of empowerment. Underpinned by a Kaupapa Maori approach (Smith, 1997), that utilises varying tikanga Maori concepts (Mead, 1996) as guidelines. The overall intention of this project is to provide further information which may potentially assist with attempts to examine the resilience of whanau from an individual and collective perspective. The main outcome from this study is the potential for whanau to identify that te reo Maori is a positive communication technique which enhances whanau and their whanau wellbeing; achieved by a new awareness of the positive influences facilitated by engagement in te reo Maori. This may in turn increase whanau capacity for self development. A further justification of this research is that it will further develop the total immersion Maori lifestyle evidence base, and explore linkages between the use of the Maori language and whanau wellbeing in more detail.Item No time to say goodbye : the personal journeys of whānau bereaved by suicide : the experiences of four parents bereaved by suicide : a dissertation presented in partial fulfillment of the requirements for the degree of Master of Social Work(Massey University, 2013) Aupouri-Mclean, CarollNominal literature exists concerning the experiences of Māori whānau bereaved by suicide. Māori are vastly denoted in the suicide mortality statistics. The sudden and unexpected loss of a whānau member to suicide is an overwhelming occurrence for peoples of various different ethnic and cultural milieus. Informed by means of a Māori paradigm; Māori research procedures are merged alongside each other to become the keystones to this study. A Case Study approach to research was applied in conjunction with Māori methodologies and which also provided the researcher with the course to circumnavigate the research procedure. These four whānau who contributed to this research are the manawa or core of this study and in the course of sharing their stories, they proffer knowledge and describe experiences of their bereavement as a consequence of the suicide of their young adult child. Different sources of evidence were gathered together and included participant interviews, researcher observations, and literature that documented the experiences of whānau bereaved by suicide. The four Māori whānau identified several iwi (tribal) connections and came from a variety of small rural communities, took part in the interviews. These participants experienced losing their young adult child to suicide within the last 9 years. The interviews were all audio taped, each transcribed and analysed thematically. This research found, that whānau bereaved by suicide undergo various emotional responses. Shock, anger, denial, helplessness and guilt were some of the responses identified by the whānau. Coping in response to suicide entailed seeking and gaining support, psychological and social isolation as well as searching for reasons as to ‘why’ the suicide occurred. Self-blame or blaming others for the suicide were also imperative factors in how whānau coped in response to suicide.Item Hei aha nga whakaaro o Ngati Ruanui mo te Whanau Ora? : a thesis presented in partial fulfilment of the requirements for the degree of Master of Philosophy (Nursing) at Massey University, Palmerston North, New Zealand(Massey University, 2012) Campbell-Knowles, Te MoanaIn Aotearoa New Zealand poorer health outcomes for Māori have been well documented. There is growing evidence that limited contact between whānau members has a potential negative impact on the health and wellbeing within the whānau. The term Whānau Ora has been widely used and variously defined by Māori over many years however there is no single shared definition of Whānau Ora, and little understanding about how it can be implemented by Māori health providers as a service delivery framework. This research expands on existing knowledge of Whānau Ora by identifying definitions, gathering data about Whānau Ora values and concepts, cultural beliefs and practices. This research is informed by the worldview of healthcare for Māori. A number of hui (meetings) were held where Ngāti Ruanui iwi members were consulted and ten Ngāti Ruanui participants were interviewed. These participants identified meanings of Whānau Ora that included ‘being Māori’ and who they are (whakapapa) and how this translates to ‘how they live’ (Matauranga Māori), ‘self-definition’ (tino-rangatiranga) and how Whānau Ora is the ‘way forward’ to address past and present issues such as colonisation and inequalities. This research employed a Māori-centred qualitative methodology which allowed Māori and Western belief systems their own integrity whilst working side by side, utilizing the energy of the two systems. Localising the research to Ngāti Ruanui Iwi members was intentional, to understand what members considered important. As the integrity of the participants was a central concern in the research, a methodology was adopted that was respectful and valued the participant’s worldview. Participants regarded Whānau Ora as a mechanism to assist whānau to “move on”, and advance as Māori. Whānau Ora was also regarded as an important future model of health that has the potential ‘do away’ with disparities and assist Māori in their efforts to strive for good health. The research concluded that Māori health outcomes will be much improved when they are delivered in ways that meet the cultural needs of Māori. The roles and responsibilities of the Crown must ensure that these changes develop and are done in collaboration with Māori organisations themselves which will ensure that any changes reflect the philosophies of Whānau Ora: optimal wellbeing.Item He kākano i ruia mai i hea? : Kāwera : rekindling the home fires : a thesis presented in partial fulfilment of the requirements for the degree of Master of Arts in Māori Studies at Massey University, Manawatū, Aotearoa(Massey University, 2011) Nuku, Pareputiputi; Nuku, PareputiputiKāwera (Ōmāhu IB4B2) is tūrangawaewae to the Nuku whānau (family). It is a relatively small block along the winding Taihape Road, that looks no different from any of the other neighbouring farm lands apart from our whānau urupā (family cemetery) and a stone waharoa (gateway) standing, as it might appear, randomly in the middle of the front paddock. Our tīpuna (ancestors) lived and worked on this land until the 1940s. They have all long since gone now, sadly taking with them, most of our oral narratives, our waiata (songs) and our pūrākau (ancient legends) that pertain specifically to Kāwera. Therefore this journey of uncovering our history, our whakapapa (genealogy), our stories, has in the main, depended on Māori Land Court records and fragments of memories held by only a few of my elders. The significance of the block was solely based around our loved ones at rest in the urupā (cemetery) and our own experiences - camping and eeling at Kāwera over the years. However, this research has revealed that Kāwera has a rich and extensive history. This land has been fought for, both in combat and through the spoken word, and I strongly believe that we are extremely fortunate that this block is still retained by our whānau. A great deal of the data has been collected from evidence provided to the Native Land Court in the late 1880s by my tipuna (ancestor), Wiramina Ngāhuka. Wiramina was an expert witness in terms of whakapapa and land sites, and well-known for her skills as a historian, as the holder of whakapapa that spans back to pre Ngāti Kahungunu. She deserves to at least be acknowledged by her own descendants. The research also looks at Kāwera’s contemporary history, and whakapapa narratives pertaining to the hapū (sub-tribe) affliliations of Wiramina and her husband, Nuku II. The hope is that in some way, this research will sow a seed that rejuvenates a bond between us and Kāwera, and with each other.Item He urupounamu e whakahaerengia ana e te whānau : whānau decision processes : a thesis submitted for the degree of Doctor of Philosophy in Public Health (Māori), Massey University.(Massey University, 2009) Tūpara, Hope Ngā Taare HarawiraA whanau is a social construct of Maori society in Aotearoa/New Zealand that is likened to an extended family. This thesis describes principles and practice that whanau utilise in decision processes from the findings of a retrospective qualitative case study of three whanau, who decided to participate in genetic research into a medical condition affecting their health. Four elements of whanau decision processes emerged from the data. Hui, rangatiratanga, manaakitanga and kotahitanga are Maori constructs that emphasise the collective nature of whanau decision making, and substantiate philosophical, theoretical and anecdotal evidence that Maori have distinctive ways of reaching decisions, underpinned by unique philosophical conventions. The results of this research place greater significance on the process of decision making than actual decisions, an incidental finding that has not been articulated by previous studies of Maori health and whanau. Contrary to western theoretical knowledge of decision making, whanau decision processes are collective activities. Individual decision making is closely linked to and depends on the collective, because individual identity manifests from the collective, and individual wellbeing is closely linked to that of the collective. When decision processes are familiar to members of a whanau, they are more likely to engage in decision making because they have a greater sense of knowledge and thus control of the processes, and they feel more able to contribute meaningfully to achieving aspirations for their own health. This thesis provides evidence that the New Zealand health sector, health legislation and policies are largely unfavourable for guaranteeing whanau engagement in decision processes. Yet, whanau decision making is an overall objective of the Government’s Maori Health Strategy: He Korowai Oranga, to address inequalities in health between Maori and other New Zealanders that have unacceptably become the norm.Item Tāniko : public participation, young Māori women, & whānau health : a thesis presented in partial fulfilment of the requirements for the degree of Master of Arts in Māori Studies at Massey University, Palmerston North, New Zealand(Massey University, 2006) Gray, Katarina Ani PuteputeRecent Māori, sexual, and primary health developments have been influenced by the principle of participation. For example, the use of a whānau-centred approach, of community development, and of Primary Health Organisations allows participation in decision-making. However, none of the abovenamed strategies adequately explain how young Māori women can participate in decision-making in one common area: Māori, sexual, primary health policy. This thesis explores how Primary Health Organisations can work with young Māori women to promote sexual health to whānau by focusing on policymaking processes and effective participation mechanisms. Māori health development from colonial Contact to 2005 is reviewed before the broad health framework (the New Zealand Health Strategy and the New Zealand Public Health and Disability Act 2000) is defined. A critique of relevant policy, in particular He Korowai Oranga (2002), the Sexual and Reproductive Health Strategy (2001), and The Primary Health Care Strategy (2001), reveals scope for participation and whānau-centredness. Primary Health Organisations pose challenges to whānau sexual health promotion. However, with public participation from young Māori women, like the thesis participants, new opportunities can be realised. The research was conducted in accordance with a Mana Wāhine-based methodology called Tāniko The four parts (Mana Wāhine, Te Ao Tawhito, Te Ao Hou, and Te Ao Mārama) defined the research aim and objectives. A qualitative strategy employing semi-structured interviews with three young Māori women was followed by a confirmatory stage of content analysis utilising a deductive public participation evaluation tool: the Tāniko instrument. The instrument analysed four policymaking decisions and two mechanisms: organised peer groups and the wāhine-centred approach. The research concluded that when defining how, by whom, and to whom information is presented, organised peer groups can be utilised at the coordination and evaluation policymaking stages. The wāhine-centred approach can share or manage participation through problem definition, consultation, decision, and implementation.