Massey Documents by Type

Permanent URI for this communityhttps://mro.massey.ac.nz/handle/10179/294

Browse

Filters

2014 - 201972020 - 20251

Settings

Subject: search.filters.subject.Māori

Search Results

Now showing 1 - 8 of 8
  • Thumbnail Image
    Item
    Māori women's perspectives of raising a loved one who has autism (Takiwātanga) : a thesis presented in partial fulfilment of the requirements for the degree of Doctor of Philosophy in Psychology, Massey University, Palmerston North, Manawatū, Aotearoa New Zealand
    (Massey University, 2025-02-17) Hastie, Jeanette Louise
    This thesis presents research that explored the understandings, worldviews, and approaches of eight Māori māmā (mothers) with children (tamariki) or adolescents (rangatahi) who have been diagnosed with autism (takiwātanga) in Aotearoa New Zealand. An interpretivist qualitative research design was utilised that combined methods from Western methodologies and Kaupapa Māori and Mana Wahine theory and research. The methodology was transformative (whakaahua) in nature, as the concepts behind the Western methodological tools were transformed into the concepts of te ao Māori (the Māori worldview) through the application of Kaupapa Māori and Mana Wahine theory. Eight Māori māmā attended one of four small focus groups consisting of two māmā and the researcher, during which they were encouraged to create an artwork while telling their lived experience of takiwātanga through pūrākau (narratives). Over approximately four hours, the māmā were asked to describe how they navigated the New Zealand education and health systems, and their home and community, with their tamariki and rangatahi with takiwātanga. The pūrākau revealed that the māmā had brought about a transformation of their own by resisting the Western deficit-based model of autism and drawing on their cultural understanding of takiwātanga to change their negative Western-based experiences into positive Indigenous-based ones. This led to the development of a model inspired by the taiaha, a Māori weapon of war, that demonstrates how a deficit-based Western ideology about autism can be transformed into a strengths-based Indigenous ideology about takiwātanga, from both the researcher’s perspective and that of the participants. The findings also identified strong connections between the māmā and those professionals and others who supported them, whom they called “game changers”. Professionals who were not supportive were circumnavigated or dismissed as the māmā held onto their own expertise and developed their own knowledge about takiwātanga. The te ao Māori concepts of whakawhanaungatanga (relationship building), manaakitanga (showing respect, generosity and care for others) and tuakana-teina (the relationship between an older [tuakana] person and a younger [teina] person) were woven throughout the pūrākau, which the māmā drew on to strengthen their mana wahine (power as women) and mātauranga wahine (female knowledge). The thesis concludes that cultural competence for registered professionals in education and health should include formal assessments of their knowledge of te ao Māori concepts such as manaakitanga, whakawhanaungatanga, and tuakana-teina in relation to takiwātanga.
  • Thumbnail Image
    Item
    He taonga tuku iho te whakarite kaupapa mō ngā māra kai tuturu = Living indigenous heritage : planning for Māori gardens : a thesis presented in partial fulfilment of the requirements for the degree of Master of Resource and Environmental Planning at Massey University, Palmerston North, New Zealand
    (Massey University, 2015) Viriaere, Hinetākoha Hayley Millar
    This study was guided by kaupapa Māori principles and was therefore grounded in a tangata whenua research framework ‘This means it must stem from a Māori worldview, be based in Māori epistemology and incorporate Māori concepts, knowledge, skill, experiences, attitudes, processes, practices, customs, reo, values and beliefs’ (Bevan-Brown, 1998, p. 231). Kaupapa Māori research must also aim to contribute to positive outcomes for Māori. Therefore this research sought to examine how planning can contribute to the revival of Māori food gardens as part of New Zealand’s indigenous living heritage. The research method included interviews with participants from Te Tai Tokerau, Tāmaki Makaurau, Kirikiriroa, Whakatāne, Kawerau, Te Teko, Matata, Rotorua, Te Matau-a-Māui, Papaioea, Whanganui and Te Upoko-o-te-ika-a-Māui. Analysis of planning documents, heritage reports and academic literature also took place to gather data. The findings revealed that within heritage management and planning there continues to be a fixation on buildings and physical heritage. As a result, tangible heritage is at the forefront of planning decisions while intangible heritage, living heritage and Māori heritage values are often overlooked. Māori garden heritage can therefore be relegated to unseen archaeological sites or viewed as static physical representations of the past. These issues hinder the re-establishment of Māori heritage gardens and their long term viability. This thesis contributes to the body of knowledge around Māori heritage, planning and Māori food gardens in the contemporary era. It does so by examining the historical antecedents and key issues relevant to planning for Māori heritage gardens. It then reveals how local authorities and planners can assist those whānau and hapū who are seeking to retrace their ancient connections with their food cultivation heritage and thereby contribute to the restoration of Māori heritage and wellbeing.
  • Thumbnail Image
    Item
    Te kākahu whakataratara o Ngāi Tūhoe : a thesis submitted in partial fulfillment of the requirements for the degree of Doctorate in Māori Studies, Te Kunenga ki Pūrehuroa, Massey University
    (Massey University, 2015) McFarland, Agnes Jean
    He maha nga putake mo taku ara rangahau. He titiro ki te ahua o te whakatakoto i te reo o Ngai Tuhoe me ona tikanga hangai pu ana ki te kawa o Ngai Tuhoe. E wha nga momo reo e ata tirohia ana, ara, ko te reo okawa, ko te reo okarakia, ko te reo opaki me te reo oao e tuhia ake ana i roto i nga rerenga korero. Ma weneki kupu, ma enei whakatakotoranga o te whakaaro mo te whakapuaki korero mo te kaupapa ‘Te Kakahu Whakataratara o Ngai Tuhoe’ hai whakaatu i te rangatiratanga, te umu whakapokopoko o weneki momo korero hangai ki weneki ra ki teneki ao hurihuri ma nga whakatipuranga o Ngai Tuhoe. He whakatipu i te reo, he whakaora i te reo, he whakapakari i te hapu, i te iwi e whai ana i nga ahuatanga o te reo ki nga taumata o te hunga kaikapukapu i te reo rangatira. He painga whakaataata, he huapai whakaatu kai roto i weneki momo korero mo tena whakatipuranga, mo tena whakatipuranga hai tuhonohono i a ratau korero kia titiro whakamua, kia titiro whakamuri. Ko te whakaaro he tauira weneki tuhinga whakapae korero e tareka ai te mohio, te ako ki te whakatakoto, ki te rangahau i te kupu, i te whakaaro auaha ki roto, ki waho kia mau ai teneki momo wananga-matauranga reo a-korero, reo a-tuhi. Koia te kaupapa o teneki kaupapa ‘Te Kakahu Whakataratara o Ngai Tuhoe’ hai whakapuaki i tenei momo auaha e tipu ai he kupu, he whakaaro ka whakatau i weneki taonga, he taonga tuku iho ma Ngai Tuhoe ake. He kaupapa nui rawa weneki momo tuhituhi hai whakatipu i te kiri mohio me te kiritau e ahukahuka ai te taha rerehua, te taha wairua kia topu nga wheako auahatanga o nga korero, o Te Kakahu Whakataratara o Ngai Tuhoe hai whakatipu whakaaro hou, hai whakawhanau whakaaro hou. Ki te rapua te tino putake ki weneki taonga, korero tuku iho, kai kona ka puta te raumaharanui ki a ratau mahi kua rupeke atu nei i te tirohanga kanohi ki nga nohanga matamata. I puta, i hora ai a ratau taonga hai parepare makahu whakaruruhau mo nga kaupapa maha e piripono nei ki o tatau ngakau, ara, ko Te Kakahu Whakataratara o Ngai Tuhoe e rauhi ai ki te wairua a o tatau tipuna. He maioha karangaranga rerehua weneki hai matapono arahi i a tatau katoa ki nga putake korero e tawari, e piki ake nei. Ko weneki taonga to parepare hai taua, hai pare atu i nga whakawai, i nga ngaru whakaporearea e whakahukahuka mai nei ki tai roa, ki tai tawhiti, ki tua mai nei.
  • Thumbnail Image
    Item
    Jewellery as pepeha : contemporary jewellery practice informed by Māori inquiry : a thesis presented in partial fulfilment of the requirements for the degree of Doctor of Philosophy in Fine Arts at Massey University, Te Kunenga ki Pūrehuroa, Palmerston North, Aotearoa New Zealand
    (Massey University, 2014) Wilkinson, Areta Rachael
    This thesis investigates and articulates an ethical Maori framework for New Zealand contemporary jewellery practice that represents a distinctive method of making, and thinking, unique to Te Waipounamu/Aotearoa New Zealand. Contemporary jewellery is an international applied art genre that self-consciously investigates the wearable object and the body as a site of reference, including related social contexts, such as ideas of preciousness, memento and heirloom. Currently a comprehensive analysis of contemporary jewellery practice embedded in whakapapa from Te Waipounamu/Aotearoa does not exist, and this thesis explores the implications of thinking about contemporary jewellery practice from a Kai Tahu, and Maori perspective through a taoka methodology. The metaphor of pepeha allows contemporary jewellery to be located within a Maori social context and a uniquely Maori system of knowing, by contextualising taoka/contemporary jewellery alongside oral narrative as statements of collective identity anchored in Te Ao Kai Tahu (a Kai Tahu worldview). The thesis asks: How can a contemporary jewellery practice be informed by narratives of whakapapa, whenua, kaika, and thus become taoka tuku iho?
  • Thumbnail Image
    Item
    Exploring Māori identity behind closed doors : an investigation of Māori cultural identity and offender change within Waikeria Prison's Māori Focus Unit, Te Aō Marama : a thesis presented in partial fulfilment of the requirements for the degree of Doctor of Clinical Psychology at Massey University, Albany, New Zealand
    (Massey University, 2014) Chalmers, Tess
    The Ministry of Justice (2013) continually reports an over-representation of Maori within the incarcerated population. An attempt to address these concerns led to the development of the Maori Focus Unit (MFU). The MFU aims to strengthen an offender’s Maori cultural identity through therapeutic programmes rich in tikanga Maori (customs), potentially resulting in offenders, once released from prison, leading pro-social, non-offending lifestyles (Department of Corrections, 2009b; Ministerial Review Report, 2005). However, limited studies inform the relationship between MFU participation, Maori cultural identity and offender change. The current research, based at Waikeria Prison’s MFU, Te Ao Marama, attempted to explore offender change through cultural identity theory of indigenous offending (Chalmers, Williams, & Gavala, 2012; Snowball and Weatherburn, 2008). This theory proposed that, through the destructive effects of colonisation, indigenous peoples lost aspects of their values, beliefs and traditions, while becoming acculturated into the colonising population. This was suggested to have resulted in a decrease in Maori cultural identity, wellbeing and pro-social behaviour, and an increase in anti-social attitudes, cognitions and behaviour (Gale, Bailey-Harris, & Wundersitz, 1990; Pearson, 2001). The current study employed a repeated measures research design in the naturalistic setting of Te Ao Marama. Quantitative measures explored the relationship between Maori cultural identity, wellbeing, anti-social cognitions and attitudes, and pro-social and anti-social behaviour over time spent in Te Ao Marama. Further, participant feedback generated through interviews explored what offenders believed contibuted to any changes experienced. Results suggested that offenders experienced a significant increase in Maori cultural identity, wellbeing and pro-social behaviour, and a significant decrease in anti-social attitudes, cognitions and behaviour over time spent in Te Ao Marama. Furthermore, offenders predominantly reported that their experience in Te Ao Marama had strengthened their Maori cultural identity, and that as a result, they had experienced the changes across the aforementioned constructs. In conclusion, the study may potentially provide information in the establishment of other therapeutic environments aimed at increasing Maori cultural identity.
  • Thumbnail Image
    Item
    Heretaunga haukū nui : a thesis presented in partial fulfilment of the requirements for the degree of Master of Arts (Māori Studies) at Massey University, Palmerston North, New Zealand
    (Massey University, 2015) Paku, Pōhatu
    Relationships with the environment for Ngati Hawea sit at the core of everyday living. Everything is connected. The essence of this philosophy arises from whakapapa, mauri, mana and tikanga. Practices based on an understanding of the environment have supported Ngati Hawea in maintaining and sustaining whanau and communities for many centuries. At present, key natural and physical resource management legislation define obligations and relationships when working with Maori in this space. In Aotearoa New Zealand, the Local Government Act 2002 and the Resource Management Act 1991 requires engagement and capacity for Maori to contribute to the decision-making processes of any local authority in its operations. This project aims to contribute to the bigger picture around engagement with Maori, and furthermore Maori-Council relationships. This project seeks how effective engagement brings with it not only opportunities for Maori, hapu and local government players, but also the different meanings and expectations that stakeholders bring to inclusive practices and the implications for policy engagement. This study is interested in the processes by which Maori and the Hawkes Bay Regional Council engage with each other, and examines the ways in which natural resource management operations recognize and facilitate hapu values, interests and aspirations under statute. A Kaupapa Maori approach provided a vital lens as a methodological direction drawing upon the synergies and critical qualitative methodologies in relation to creating culturally appropriate research. I was able to explore the mechanisms of engagement and factors affecting the recognition and facilitation of hapu values, rights, and interests aspirations in natural resource management operations in Te matau a Maui tikitiki-a-Taranga. Responces shared by participants in this study highlighted that the mechanisms the Hawkes Bay Regional Council use to engage with Maori need to be reviewed and enhanced as there are issues related to the recognition and integration of hapu values, rights, interests and aspirations in local government resource management operations. This Thesis offers recommendations to the Hawkes Bay Regional Council, Ngati Kahungunu Iwi Incoporated and Mana Whenua around the importance is recognising philosophical ideologies around the ancestral relationship Maori have with the environment, which are key to asserting hapu values, interests and aspirations over whenua and water. Furthermore, it offers recommendations around effective and meaningful engagement with Maori, and the recognition and facilitation of hapu values, rights, interests and aspirations in natural resource management operations in Te Matau a Maui tikitiki-a-Taranga, Hawkes Bay.
  • Thumbnail Image
    Item
    He mahere mō te oranga tonutanga o te hapū o Ngāti Pareraukawa : he pūhā rikiriki i kohikohingia i ngā one mahana o Raumātangi : he mea whakaemi ēnei kōrero e ētehi o ngā uri o Ngāti Pareraukawa / nāku, nā Petina Bray Winiata i tuitui ; nā mātou katoa o Ngāti Pareraukawa ēnei kōrero
    (Massey University, 2014) Winiata, Petina Bray
    Ka rere ngā whakaaro mō te pūtake o te oranga o te Māori kia mārama ki te āhua o ngā mahi, o ngā whaiaro o te Kotahitanga o Awa, o Raukawa, o Toa i roto i ngā tau. Nā whai anō i tū ai a Whakatupuranga Rua Mano, he mahere whakapakari i ngā iwi, mō ngā tau rua tekau mā rima i roto i ngā taonga tuku iho. E whā ngā mātāpono i ārahi i ngā mahi whakapakari o te Kotahitanga. He kura te tangata; whakapakaritia. Ko te marae te tino kāinga; tiakina. He taonga te reo; whakaorangia. Ko te tino rangatiratanga; whāia. He tini ngā hua o Whakapuranga Rua Mano i puta mō te oranga tonutanga o te Kotahitanga, o Ngāti Pareraukawa hoki. Kua pakari te mōhiotanga o ngā uri ki āna kōrero tuku iho. Kua whakapaipaitia ngā marae o te Kotahitanga. Kei te rangona, kei te kōrerotia, kei te kitea te reo. Kua whakaahuangia te tino rangatiratanga i te tūnga o Te Wānanga o Raukawa ki Ōtaki. Ka hipa te rua tekau mā rima tau, ka huri atu te Kotahitanga i te Pō, ki te Ao Mārama. Kāore i rerekē ēnei mahi whakaora i ngā mahi a ngā tūpuna. Matapaetia ana ka tū tētehi kawenga i te whatinga o te tukunga o ngā taonga tuku iho. Ko te whai o tēnei tohu kairangi, kia tū tētehi kawenga e whakaora ai te hapū o Ngāti Pareraukawa. Ka moe ngā mātāpono tekau o ngā tohu o te whare tupuna whakairo o Ngātokowaru i ngā mātāpono e whā o Whakatupuranga Rua Mano, ka puta ngā hua mō te oranga tonutanga o Ngāti Pareraukawa. Ki tēnei tuhinga, kua tohua ngā mahinga e whā tekau hei whai atu mā Ngāti Pareraukawa e tū ai te āronga o Ngāti Pareraukawa onamata, inamata, anamata.
  • Thumbnail Image
    Item
    He iwi moke, he whanokē : iwi social services, policy and practice : a thesis presented in partial fulfilment of the requirements for the degree of Master of Arts in Social Policy at Massey University, Manawatū, New Zealand
    (Massey University, 2014) Rickard, Taimania
    Whanau centred organisational policy and social work practice is well established within iwi and Maori organisations. Shifts in government policy thinking toward more holistic and collaborative social service provision, characterised by the development of Whanau Ora, affirms the past and current practice of iwi and Maori organisations. Te Runanga o Ngati Porou has successfully provided whanau centred social services with the support of government contract funding since 1992. This thesis examines the current policy and practice of the Runanga with reference to the development of Maori social policy and in particular Whanau Ora, arguing that Maori social work practice has developed ahead of and in parallel to official government policy. Emerging themes include Whanau Ora as an established approach within Ngati Porou and the Maori social service sector, the impact of politics and the economy on direction and service provision, community influenced social work, the natural and forced inclusion of tikanga in social services and research and the potential for official whanau centred social policy to increase the effectiveness of iwi and Maori organisations to deliver services in line with a Maori world view. This study was completed within a Kaupapa Maori research framework specifically tailored for the project. Recommendations for future research, both specific to the Ngati Porou community and to Maori development in general are made at the conclusion of the thesis. Recommendations for iwi social service providers and the public sector are also made.