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    On LIFE within the Society-of-Captives : exploring the pains of imprisonment for real : a thesis presented in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Psychology at Massey University, Manawatū, New Zealand
    (Massey University, 2024-12-12) Luff, Daniel John
    Institutional and social discourse upholds the prison as an effective rehabilitative solution to crime, but more recently there has been increasing criticism of the prison as a producer of harm rather than healing. Despite such criticism, discussions of the rehabilitative potentials of prisons predominantly exclude and silence insider, incarcerate voices in criminal justice debates and literature, and often do not describe what those ‘inside’, like me, are living and experiencing. The primary aim of this project is to theorise twenty years of lived experience of incarceration in the hope of contributing to the work being done to problematise risk-averse, harmful correctional practices. Through a deeply reflexive autoethnographic performance, the reader comes with me beyond prison walls, into the largely closed off, inaccessible world within. Through navigation of my lived experience of imprisonment, I reflexively theorise memories of incarceration that are usually only speculated upon through objective, exclusionary research. The account that emerges from theorising incarceration ‘for real’ analyses the constraints of political narratives and risk averse policy and practice produced within our prison system, and within the bodies that system contains. Through an interweave of autoethnographic field noting, performance and analysis, the research unpacks the connections between the structural, socio-political issues, and the pains of incarceration. Using Arrigo’s Society of Captives (SOC) thesis, the harms being produced are theorised with regard to subjectivities constituted through prison – the prisoner, their guard, and society at large. Theoretical storying shows how socio-political issues are having considerably detrimental impacts on correctional policy and practice. Prisoners are neither seen nor heard, and their keepers too are held captive, unable to engage with their charges ethically lest they be reprimanded for doing corrections differently. Through this multi-layered harm, a society of captives is being perpetuated within which the very harm and risk it proclaims to alleviate is reproduced. Embedded in a pursuit of social justice, I argue for a relational, ethical praxis wherein people are seen, and heard, for real. The change is not only theorised but rare instances of it, and the healing power it produces, demonstrated. Through autoethnography’s theoretical praxis, and embracing of the SOC thesis’ pursuit of becoming, my research also involves considerable personal movement. It illustrates how, through the utilisation of autoethnographic methodology, in particular reflexive process, it becomes possible to ethically resist harmful representations and risk-focused correctional practices. In making these movements the research brings us out of prison, and provides in-depth consideration of my bodily attempts to reintegrate into the community after two decades of largely harmful carceral experiences. In these, the narrative contributes to a growing consciousness, global debate, and movement regarding prison, rehabilitation, and how community safety is best served. And it contributes to a process of becoming within me, a bodily movement, a transition into a place where humanness can be done differently…
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    Te whakaohooho, te whakarauora mauri : the re-awakening and re-vitalising indigenous 'spirit' of power, healing, goodness and wellbeing : a thesis submitted in partial fulfilment of the requirements for the degree of Doctor of Philosophy in Psychology at Massey University, Palmerston North, New Zealand
    (Massey University, 2023) Roestenburg, Michelle Waireti Maria
    A ‘spirit’ of Indigenous healing, wellbeing and re-vitalisation has been quietly, yet surely re-awakening our personal-global Indigenous hearts, homes and nations for the last few decades. To trace, track and understand the source, force and course of this movement and release much needed healing into our communities, the stories of six Indigenous people who were raised in ‘against-all-odds’ identity development conditions, yet are now proudly and perpetuatingly Indigenous have been received, held, analysed and synthesised. To ensure the Original teachings, stories and Indigenous-centric scholarship of this research remain grounded in the vital and re-vitalising relevancies of our everyday embodied experiences of Indigenous source, a ‘Mana Wairua’ (‘spirit’ is primary) Kaupapa Māori theoretical form was created. By tracing the growing, yet not well understood movement of Indigenous re-vitalisation into and through my own and other Indigenous people’s hearts, bodies, lives and literature, the power, presence and movement of an indelible Indigenous source force, and the knowings, knowledge and language related to it have been re-emerged. This unstoppable force derives from the source of creation. It inspires the healing, wellbeing and dignity associated with Indigenous identities and development. Even when separated from our people, lands and lifeways, we continue to embody pools of Indigenous knowing that enable us to feel and respond to this force and to our Ancestors. This research confirms, a ‘spirit’ of Indigenous re-vitalisation is indeed stirring in and moving our personal-global indigenous ‘hearts-bodies’ and lives, however, subsequent to the past-ongoing silencing, denigration and dismantling of the institutions that taught us how to understand, speak about and align with it - a yawning discrepancy now exists between our almost unconscious-embodied, ‘individualised’ experiences, and our collective capacities to tune into and deliberately release these life-giving vitalities into all levels of our lives. In accord with Indigenous source and Ancestors, this work calls us to wake up and illumine our personal-collective-global Indigenous minds with the ‘spirit’ of re-vitalisation that is already moving our hearts and bodies. It is time for us to turn towards and come home to the wholeness of our indomitable and sovereign Indigenous healing, wellbeing, dignities and potentials.
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    A study of health beliefs and health practices of Kampuchean mothers : report of a research exercise undertaken in partial fulfilment of the requirements for the degree of Master of Arts in Nursing Studies at Massey University
    (Massey University, 1987) Tudsri, Pranee
    This study was conducted to explore the health beliefs and health practices of refugee mothers from Kampuchea. Three mothers participated in the study. Information was obtained by using unstructured interviews which were tape recorded in most instances. Data were analyzed from the transcripts and interpreted from each participant's viewpoint. The findings of the study show that the perception of health and illness of these Khmer women is quite different from the Western view. The Asian belief about 'hot' and 'cold' balance has a strong influence on the health practices of the Khmer women, especially in regard to the childbearing practices. To maintain health of the body there has to be a proper balance between these two things, and any imbalance will result in ill-health. Correction of the imbalance is done by the addition or subtraction of heat and cold. This is achieved by making certain dietary changes, or administering certain suitable medicine, or making a balance between body and environment. In addition, this study indicates that these particpants' health care practices are based on a combination of traditional beliefs such as 'coining', the use of home remedies,' and the use of Chinese medicine; and the Western health system, which means using the doctor when they are sick. The participants in this study seemed to adjust very well to Western health care. Utilizing Western health care, however seems to be focussed on curative rather than preventive or promotive health. Recommendations and indications for further research are also presented.
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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.
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    Acknowledging the Māori cultural values and beliefs embedded in rongoā Māori healing
    (University of Victoria, 2017) Mark G; Chamberlain KP; Boulton A
    An exploration of rongoā Māori (a system of Māori healing based on Māori cultural traditions) was conducted to ascertain the cultural values and beliefs of Māori, the Indigenous peoples of Aotearoa/New Zealand, that are related to Māori healing. A Kaupapa Māori approach utilising Māori cultural concepts throughout the research process guided the overall study design. Semi-structured narrative interviews were conducted in 2009 and 2010 with 17 rongoā Māori healers. The rourou Māori method of data analysis, a 3-step process created specifically for this project, was employed to analyse healers’ talk about the underlying concepts of rongoā Māori healing. Two key topics emerged: concepts of healing, and the focus of healing. The importance of acknowledging Māori cultural values and beliefs inherent within rongoā Māori healing concepts and the focus of healing is discussed.