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Item Te Ao Māori screening tool for whai ora Māori engaged with secondary community mental health and addictions services in Whanganui, Aotearoa/New Zealand : a literature review and clinical project presented in fulfilment of the requirements for the degree of Master of Health Science in Nursing at Massey University, Wellington, New Zealand(Massey University, 2022) Potaka-Osborne, CheyenneBackground: Māori will predominantly not be offered or have Māori Services or Māori models of care as a first option when seeking input from health services, despite continuing to experience inequity, ongoing health disparities and poor health outcomes across Aotearoa. Current health strategies continue to explicitly highlight the importance of holistic and cultural approaches in terms of models of care, assessment and treatment interventions within the mental health and addiction sector, however, services do not reflect Kaupapa Māori approaches that are by Māori for Māori with Māori, unless they are being provided by an iwi-led organisation. Aim: Part one - completed 2020: The aim of the integrated literature review is to examine national and international literature, to understand the limitations of current mental health and addiction assessments and screening tools, and identify the best available evidence and contemporary strategy and policy in Aotearoa to underpin the development of a cultural screening tool. Part two – Completed 2021/2022: The overall aim of the project is to Co-design and produce an integrated cultural screening tool for tangata whai ora and whānau whānau that is appropriate for the Aotearoa context. The screening tool will identify current cultural needs of tangata whai ora, and uphold Te Tiriti obligations, and is based on the best available evidence. Methodology: An integrative literature review was completed to identify the current constraints of mental health and addiction assessments and screening tools in terms of cultural inclusiveness. A co-design methodology with a Te Ao Māori lens was then utilised to co-design a cultural screening tool for use with Māori, which supports with identifying where tangata whai ora are currently sitting in terms of their cultural needs including beliefs, values and practices. This was completed in partnership with Whanganui District Health Board (WDHB) Māori Health Services, ensuring that local Māori tikanga was utilised and developing a draft cultural screening tool for Māori, by Māori, with Māori. Results: The main themes identified through the integrative literature review were, the importance of lived experience and co-design, biomedical and paternalistic approach to MHAS Services, and perceptions and disproportionate insights and micro and macro needs within MHAS. In Aotearoa the implications of this is that the biomedical model does not primarily allow a person’s cultural needs or social determinants to be a determining factor when considering treatment options. Evidence indicates that current assessment and screening tools in Aotearoa do not consistently reflect a cultural, recovery or partnership approach in terms of cultural inclusivity and Te Tiriti. There is a clear need for our MHAS to consider utilising the concept of integrated models of care in terms of service provision and the development of assessment frameworks and screening tools, especially in terms of the integration of Māori models, cultural frameworks and social determinants of care. As part of the aim of this work, a draft Te Ao Māori screening tool and an education plan has been successfully developed for trial, evaluation and implementation within Community Mental Health and Addictions (CMHAS) by the leadership team and Māori Health Services at WDHB. Conclusion: It is well evidenced that Māori experience significantly worse health outcomes in almost all areas of health care, compared to non-Māori, and Māori are predominantly not offered kaupapa Māori health services or Māori models of care when engaging with health services. Inequities to Māori accessing health care continue to present as complex in nature and are made up of multiple factors. This research has highlighted that in Aotearoa health care services, there is a clear gap due to the lack of Te Ao Māori assessment and screening tools to identify the current cultural needs of tangata whai ora. There needs to be a greater focus on the cultural needs of tangata whai ora and whanau if we are to improve equity, health outcomes for Māori, and see a reduction of inequities for groups at increased risk of preventable and chronic mental health and addiction issues. This research has been successful in developing a co-designed cultural screening tool and clinician’s education sessions for implementation and evaluation with the CMHAS environment to reduce current health inequities experienced by Māori. If we are to improve health outcomes for Māori, then health services need to acknowledge that cultural identity, beliefs, values, and connection are the foundation of tangata whai ora and whānau wellbeing.Item An investigation of the relationship between cultural identity and loneliness in older Māori : a thesis presented in partial fulfilment of the requirements for the degree of Master of Science in Psychology at Massey University, Palmerston North, New Zealand(Massey University, 2023) Parata, MakaylaNew Zealand, along with many other countries around the world, is experiencing an ageing population. This has led to research with a focus on the well-being of older adults. A large part of this research is centred around loneliness. In New Zealand-based research, it has been shown Māori are disproportionately affected by negative health outcomes. Despite this, there is a current lack of research with a direct focus on loneliness in older Māori. Internationally, cultural identity (CI) in indigenous and minority populations has been shown to be related to loneliness however there is no current research on the relationship between CI and loneliness in older Māori. This study aimed to investigate this relationship. A secondary analysis of data from the 2020 survey wave of the Health, Work, and Retirement (HWR) study was completed. Participants (N=653) were included in this study if they were aged 65 and over, and indicated their prioritised ethnicity as Māori. Loneliness was measured using the 6-item De Jong Gierveld Loneliness Scale and Māori CI was measured using the Multidimensional Model of Māori Identity and Cultural Engagement (third revised version). The hypothesised negative relationships between Māori CI and loneliness, and Māori CI and emotional loneliness was not supported however a significant negative correlation was found between Māori CI and social loneliness. Māori CI moderated the relationships between depression and anxiety and outcome (overall and social loneliness). Multiple regression analyses revealed overall and social loneliness were significantly associated with the whanau efficacy CI dimension. None of the other dimensions of the CI measure were related to any type of loneliness. This study recommends further exploration into the relationships revealed. The moderating role of CI should be considered when analysing relationships between antecedents and loneliness. A culturally-sensitive definition of age and new measures of Māori CI should be considered in future research.Item Perinatal anxiety and sleep : a thesis presented in partial fulfilment of the requirements for the degree of Master of Science in Psychology at Massey University, Albany, New Zealand(Massey University, 2023) Russell, Sonya JaneIntroduction. Anxiety symptoms and sleep health issues are common during the perinatal period. Few studies have investigated differences in prevalence of these issues for Māori and non-Māori women and considered the relationships between anxiety and sleep across this timeframe. Objective. This study investigated the prevalence of anxiety symptoms in a large community sample of Māori and non-Māori women, and the cross-sectional and longitudinal relationships between anxiety and sleep from late pregnancy through to 3 months postpartum. Methods. The longitudinal Moe Kura cohort study collected self-report data from 1144 women (406 Māori and 738 non-Māori) at several time points (prior to pregnancy, late pregnancy, 4-6 weeks postpartum and 12 weeks postpartum). Pearson’s chi-square tests and univariate analyses were calculated to understand the sample and binary logistic regression models were used to investigate cross-sectional and longitudinal relationships. Results. Results indicated bi-directional relationships between anxiety and sleep health at several time points across the perinatal period. Women with long sleep latencies were more than twice as likely to experience high anxiety symptoms (OR=2.11 at T2 and 2.71 at T4) and vice versa (OR=2.11 at T2 and 2.66 at T4). In late pregnancy, short sleep, daytime sleepiness and leg twitching/jerking, had a bi-directional relationship with high anxiety symptoms but this was not seen at other time points. Longitudinal analyses showed that high anxiety symptoms in late pregnancy were predictive of high anxiety symptoms postpartum. Conclusion. The bi-directional nature of the relationship between long sleep latency and high anxiety symptoms could be used to develop questions to ask women so these issues can be identified and followed up. This is critical, as the most consistent predictor of high anxiety symptoms postpartum was high anxiety symptoms in late pregnancy. This study also highlights the high prevalence of anxiety and sleep health issues in pregnancy and the importance of ensuring identification, treatment and support of women across the perinatal period. The Kaupapa Māori principles incorporated in the design and implementation of the Moe Kura cohort study enables valuable insights into the experiences of Māori and non-Māori women and the differences between them.Item Volunteer perspectives on working with imprisoned mothers in Aotearoa : a thesis presented in partial fulfilment of the requirements for the degree of Master of Arts in Psychology at Massey University, New Zealand(Massey University, 2022) Loughnan, JenniferThis study seeks to better understand volunteers’ experiences when working with incarcerated mothers. This research explores the challenges and tensions volunteers negotiate doing this work, focusing on the social powers of gender, race, and class. The literature review argues that incarcerated mothers occupy the intersection of social powers; they are usually socioeconomically disadvantaged Māori mothers who represent one of Aotearoa’s most marginalised populations. My research seeks to answer the question: How does the unique perspective of the volunteers open up possibilities for change for imprisoned mothers? Reflective thematic analysis informed by feminist standpoint and intersectionality theory positions the volunteers as experts of their lived experience and recognises the complex intersections of social power on individuals’ lives. I interviewed 10 prison volunteers who worked with imprisoned mothers seeking to strengthen the connection between mothers and their children. Volunteers were transformed during this work. Perspectives on prisoners, prisons, and society are shifted, turning the volunteers into advocates for imprisoned mothers. Through this work, volunteers become conscientised to their own privilege, which they harnessed to mitigate the disadvantages of imprisoned mothers. By listening to the mothers and being subordinated by the institutional authority of the prison, volunteers developed a shifting trifurcated perspective of the challenges of imprisoned mothers. This unique perspective and situated knowledge allowed the volunteers to witness, describe, and provide practical solutions to some injustices the mothers faced while in prison. While volunteers concluded that prison does not work to keep people safe or rehabilitate, they recognised that transformational changes take time. They offered ameliorative solutions that could immediately alleviate the separation distress of imprisoned mothers and their children. My analysis recognises that prison volunteers’ knowledge can positively contribute to their own lives and the lives of imprisoned mothers, their children, and broader society.Item He kākano ahau : exploring everyday engagement with rongoā Māori and well-being : a thesis presented in partial fulfilment of the requirements for the degree of Master of Arts in Psychology at Massey University, Manawatū, New Zealand(Massey University, 2022) Keats-Farr, LilyRongoā Māori is a holistic healing system based on traditional Māori beliefs and values. Although New Zealanders use rongoā to tend to health and well-being, it extends beyond this as a way of living in balance and connection to the world. Research about rongoā Māori has increased in recent years. However, the perspectives and voices of those who utilise rongoā Māori practices are currently limited in the literature. In addition, there is a lack of research into how New Zealanders utilise rongoā Māori practices in their everyday lives and the contribution of rongoā engagement to well-being. The current study explored the relationship between rongoā Māori engagement and dimensions of well-being as encompassed by Te Whare Tapa Whā. Two hundred and seventy-four participants took part in an online questionnaire that measured physical, psychological, social, and spiritual well-being and included open-ended questions for participants to provide their perspectives. The findings indicate that rongoā Māori engagement contributes to improved hauora, with significant findings for psychological, social, and spiritual dimensions of well-being. In particular, the relationship between rongoā Māori engagement and spiritual well-being was prominent and highly significant. This study also illustrated the significance that rongoā Māori has to the lives of New Zealanders beyond these aspects of well-being, contributing to enhanced connections to the natural world and cultural identity. These findings contribute to the sparse literature on rongoā Māori engagement and well-being and promote a holistic preventative approach to health and well-being in Aotearoa New Zealand.Item Me he tāheke te wai i aku kamo = Waterfalls of tears : an exhibition report presented in partial fulfilment of the requirements for the degree of Masters in Māori Visual Arts, Massey University, Palmerston North, New Zealand(Massey University, 2022) Waitai, Raukurawaihoea Naani Jane WhakaipoThis report provides context to the conceptual development of 'Me he tāheke te wai i aku kamo - Waterfalls of Tears'. It has as its fundamental presumption that we are wai and we belong to wai. The work is the subjective response of an uri of Whanganui iwi to the diversion of sacred headwaters to create hydro-electricity for the nation. The accounts given by iwi elders during an extensive period of litigation activated the mouri from which the work was conceived and realised. Consequently this report documents a navigation through the intangible field of emotion, wairuatanga and the metaphysical. Post-contact visual representation of Whanganui iwi, wai and whenua highlights the focus of the colonial lens to be commercially motivated whereas that of the indigenous lens to be grounded in kaupapa. The works of a range of contemporary artists who portray dimensions of wairuatanga and emotion are explored. A consideration of conceptual forms including puna mahara conclude that form is conceived by the conceiver and that form carries cultural connotations open to interpretation depending on the worldview of the participants. The work is non-customary, non-explicit and largely non-implicit. It lacks both visual correspondence and empathy to customary models. Paradoxically its conception remains firmly anchored within the tikanga and mātauranga of an iwi who see themselves as a direct reflection of their ancestral waters.Item Te Wai Whau : a kaupapa Māori citizen science approach to plastics pollution : a thesis presented in partial fulfilment of the requirements for the degree of Master of Arts in Social Anthropology at Te Kunenga ki Pūrehuroa, Te Ika-a-Maui, Aotearoa (Massey University, New Zealand)(Massey University, 2022) Peryman, MattThis ethnographic methodology-focused thesis explores the potential value of Kaupapa Māori citizen science for community-based research on plastics pollution at Te Wai Whau, Tāmaki Makaurau, Aotearoa (the Whau River, Auckland, NZ). Through the application and interpolation of both Kaupapa Māori (Māori ways of being/doing) and anthropological concepts and methodologies, this project aims to explore how citizen science may help Aotearoa address plastics pollution in a holistic, relational, integrated, and decolonial manner. Applying Kaupapa Māori to this anthropological project also serves to focus this study on collaborating with the Whau community on a culturally grounded and power-sharing basis to actively prevent further plastics pollution at the Whau. Methods used include semi-structured interviews, online engagement, and a Kaupapa Māori adaptation of Break Free From Plastic’s brand auditing methodology, each of which serve to build local knowledge and awareness of the global plastics crisis while exploring opportunities for systemic change. With many NZ brands identified as polluters at the Whau, this study emphasised how the normalisation and overproduction of plastics has resulted in plastics pollution in the Whau and Aotearoa more broadly. The study found that by actively collaborating with the Whau community to incorporate Te Ao Māori (the Māori world) into this research enhances the socio-cultural and political value of the research for our research community. This study’s local focus necessitates a critical analysis of the wider national and international contexts of plastics pollution, including how the legacies of European imperialism and capitalism have perpetuated today’s socio-ecological challenges such as plastics pollution, climate change, and biodiversity loss. This study also explores the potential value of further decolonising anthropology through the critique of dominant power structures and connecting research with socio-political action in response to the systemic causes of plastics pollution.Item Te toi whakaari Māori : he aha te anamata o te toi whakaari Māori? : a thesis presented in partial fulfilment of the requirements of the degree of Master of Arts in Māori Studies(Massey University, 2021) Tuari, Ani Piki Rapua I Te RangiHe kōrero paki. Ko te Pōpare, te 11 o Mei 2017. Koinei te pō whakamutunga o tā mātou whakaari e kīia nei ko 'E kore a muri e hokia.' Kua neke atu i te toru marama mātou ko taku tira whakaari e patu ana i te rori, atu i te Tairāwhiti ki te Taitokerau. E tū ana au ki te atamira, kua whakauriuri te whiti o te rama, kua timata ngā mahi whakaari. Tokotoru noa iho mātou ngā kaiwhakaari. Ka rere ngā mahi, e mū ana te whare. Ka whakaaro ahau - 'ka pai, kua mau rātou!'. Kāore i tata ki te puku o te whakaari ka kite au i tētahi wahine e tū ana, kātahi ia ka puta i te ruma. Ka whakaaro anō ahau - 'Auē, kāore tēnei i te pai'. Engari ka kite anō ahau i taua wahine rā, he kuia kē. Ka heipū anō mai te whakaaro, - 'tērā pea he roa rawa te whakaari nei ki te kuia rā, kua warea ia e te mamae i te roa o tana noho ki te tūru?' Ka tūngoungou ahau ā-whakaaro nei ki a au anō, ka haere tonu ngā mahi whakaari. Kāore i roa ka mutu te whakaari. Ka tiro atu au ki te hunga mātakitaki me taku kore i kite i ō rātou kanohi. Kātahi ka rere aku mihi ki a rātou katoa; "Kai ngā tai o tamawāhine, kai ngā tai o tamatāne, ko te au o mihi, o aroha nui e pari atu nei ki a koutou. Tēnā koutou i tae mai ki tēnei whakaari. Ko Ani-Piki Tuari taku ingoa, he uri tēnei nō te Tairāwhiti whānui, otirā nō koutou anō hoki. Anei hoki ōku hoa" Ka mihi atu ōku hoa ki te marea kātahi ka hoki te mauri o te kōrero ki a au. "E te whānau, hai whakakapi i tēnei pō, otirā te terenga ki tēnei whakaari ka tūwhera te wāhi nei ki a koutou te hau kāenga ki te kōrero." Ka noho mū anō te whare, kāore tētahi i tū ki te kōrero. Kāore mātou i whakarite i a mātou anō mō te hunga nohopuku. Te āhua nei, he raru kai uta. Mea rawa ake, ka tū mai tētahi wahine. Ka whakatata mai ia ki te atamira. Ka paku rewa te ngākau i tōku pōhēhē ka whai hua mātou i tēnei wahine. Ka tiro mai te wahine nei ki a mātou katoa, kātahi ia ka kōrero. "Tēnā koutou, hoianō, tēnā tātou. Kia kotahi atu au ki te kaupapa. Kāhore tērā i te mahi a te Māori. Kāhore mātou i pērā! He aha koe i whakaae ai kia pēnei te āhua o te Māori?! He aha koe i whakaae ai kia pēnei te titiro atu a te tangata ki te Māori? Kāhore mātou i pērā!" Ka aro pū mai tēnei wahine ki a au, ka whiu anō ia i te kupu ki a au. "Nāu tēnei i whakamāori? He aha koe i whakaae ai kia whakamāori i ngā whakaaro o te Pākehā? Nā te Pākehā tēnei whakaari i tuhi, nē? Nō te Pākeha hoki ngā whakaaro, nē? Ehara i te whakaaro Māori, ehara hoki i te whakaari Māori. He aha koe i tuku ai tō mana kia takahia e te Pākehā? Kāore au i te whakaae ki tēnei." Ka whakatika taku hoa whakaari ki te whakahoki kōrero ki te wahine rā, ka meatia e au taku ringa ki tōna ringa kia kaua ia e whakahoki kōrero. Ka tū noa iho mātou me te whakarongo ki ngā kōrero a te wahine nei. I a au e whakarongo atu ana ki ēnei kōrero, ka taka a roto. Ka warea au e te whakamā. Ka mutu ana te wahine me ana kōrero, ka tiro ahau ki ōku hoa i te atamira me te hanga ohorere o ō rāua kanohi. Kāore e kore, e ōrite ana te hanga o tōku kanohi. Ka tū anō ahau ki te kōrero, ka rere aku kupu whakahoki ki te wahine. "Kai te Whaea, tēnā rawa atu koe i ōu whakaaro, i āu kupu hoki. Ahakoa te rere o ngā kupu, e rongo tonu ana i tō aroha nui ki a tātou te Māori. Ki konei kī atu ai ahau, - mō tō mātou hē. Mō taku hē! Me taku whakapāha nui ki a koutou katoa kua rongo nei i tētahi wairua kawa ki tō tātou ahurea Māori, otirā te mamae i te rere o ngā mahi kua horaina i te pō nei. Ehara i te mea i whāia e au, otirā tēnei tira whakaari, kia pērā. Engari e tino rongo ana i ō nawe, otirā i ō koutou whakaaro. Ka tiro atu au ki ngā ūpoko o te hunga mātakitaki e tūngoungou ana, ka mōhio au, āe, e tino whakaae ana rātou ki ngā kōrero a te wahine nei. "Ka pai. Waiho mai ēnei kōrero ki a au. Māku tēnei e whakatika. Ka hoki mai ahau ki a koutou ki te whakatika i tēnei hē me te kawe mai i tētahi whakaari Māori ake nei ā tōnā wā." Ka tiro atu anō ahau ki te hunga mātakitaki, ka tūngoungou anō ngā māhunga me taku kite anō i te nuinga e whakaae ana ki tēnei whakatika āku. Ka kapi te wāhi kōrero ki te karakia, ka puta te hunga mātakitaki, ā, ka waiho mai mātou ko te ohu whakaari ki o mātou whakaaro. Ki reira, rongo ai au i te kino o te mū, i te kino hoki o te riri. Kaua ki te wahine i hora i ērā kupu, kaua hoki ki te tira whakaari, ki te tira whakarite whakaari, ki te kaituhi rānei o te whakaari. Engari, ka riri ki a au anō. Nāku tēnei kaupapa i whakakanohi, nāku tēnei kaupapa i whakaae kia kawe atu, nāku hoki tēnei kaupapa i whakarākei ki te reo Māori! Engari i te mutunga iho, kāore au i whai whakaaro ki taku rahi ake, ki a Ngāi Māori, engari i whakaaro noa iho ahau ki a au anō me ngā hua, ngā pūkenga ā-whakaari nei ka whakawhiwhia ki a au anō. I taua pō, i taua atamira, i a au e pakanga ana ki a au anō, ka puta taku kī taurangi ki a au anō, arā - kia kaua e pēnei anō taku whai i tēnei ara o te toi whakaari Māori, engari kia whakatika i tēnei ara kia pai ai te hoki mai ki tēnei iwi, otirā ki ngā iwi o te ao Māori me te whakatinana i taku kī taurangi kia Māori ake ai te karawhiu a ngā mahi whakaari e hāngai ana, e pā ana, e tapaina ana hoki ki te Māori. Ka hiki taku mahunga, ka hikoi atu i te atamira. Ka hua mai ai he ara hou mōku. Kāti, he paku kitenga tēnei kōrero paki i te wheako, i te wā anō hoki i tīmata ai ahau ki te āta wānanga i te kaupapa e kīia ana e te hunga mahi whakaari, he Māori Theatre. I aku takahanga ake i te ao whakaari kua kaha te panaia ōku e wai rā, e wai atu kia noho ai ahau ki te whare o Māori Theatre. Me te aha, kāore au i te mārama he aha i Māori ai ia? Nā reira, ka puta te pātai i a au - he aha tēnei mea te toi whakaari Māori? He aha hoki ia i Māori ai? He aha rā tōna hāngai ki te ao Māori rānei? Nōnahea ia hua mai ai? He aha tōna momo? He aha te hua o te toi whakaari Māori? Ka mutu, he aha tōna hāngai ki te hunga ō nāianei, ā haere ake nei? Na reira, ka tino mihi ahau ki taua wahine nō Kaitaia. Nānā i whakapātaritari i a au kia āta ruku atu ki tēnei kaupapa kia kitea ai he ara e tika ai ōku hē, ka tahi. Ka rua, kia kaua anō tētahi tangata e patu i te whakamā i tōna noho kuare, pēnei i a au nei. Ka toru, kia whai pānga te ākengokengo o te ao toi whakaari Māori ki tētahi whare motuhake mōna anō, otirā mo ngā mahi toi whakaari Māori.Item Ko ahau te ngira, Ko te ngira ko ahau : reconstructing cultural identity : an exhibition report presented in partial fulfilment of the requirements for the degree of Masters of Māori Visual Arts at Massey University, Palmerston North, New Zealand(Massey University, 2021) Paul, Hoana SimoaThis exhibition report will document the development of my mahi with the aim of reconstructing my identity through research into my multi-cultural identity of Māori, Sāmoan and Pākeha heritage. It will examine identity in relation to the ongoing deconstruction and re-construction of my own identity. It seeks to acknowledge key artistic influences and experiences that have shaped my identity, to provide context to the accompanying exhibition. My past works and research over the last ten years have always maintained whakapapa as a Kaupapa Matua. Learning my whakapapa has been my emancipated response to a lifetime of experienced and historical trauma and colonisation. This research has also established the foundation that has enabled my cultural disconnection to be rebuilt. Through this process, my understanding and interpretation of who I am has been extended and developed.Item Ara Mai : an exhibition report presented as partial fulfilment of the requirements for the degree of Masters of Māori Visual Arts, Massey University, Palmerston North, New Zealand(Massey University, 2021) Kauwhata, Deborah AnneThis exhibition report navigates the ara and the symbolic use within Māori culture as both a journey and an awakening. Critically it addresses the concept of ‘movement’, through the colonised world we currently live in as Māori. The exhibition title ‘Ara Mai’ was intended as a theatrical play on words and concepts that we as Māori continue to act out when in search of self-identity. The works displayed identifies the ara as a relationship and partnership within the world of biculturalism and in particular within the whakapapa of whānau, hapū and marae. Ara Mai is an enticement to encourage te tangata to transverse the ara to finding self, to reconnect to whakapapa, whenua and tikanga Māori. It takes but one step.