1,721,033 research outputs found
A game of slides and ladders: Māori health providers and funders
Full text linkDevolution of government responsibility after the neo-liberal reforms of the 1980s, and the re-orientation of health services towards public health in the 1990s, created an opportunity for Māori to take control of their own health outcomes through the delivery of culturally relevant and appropriate services. By 2000 “By Maori, For Maori” service provision had burst forth as the preferred approach with Māori. While grappling with the tendency of government agencies to fund services based on pre-existing health output criteria, Māori service providers were “walking on egg shells” under the constant threat of losing their funding. Currentcontracting does not capture the extent of the work done by Māori providers to serve precariat families. Nor does it adequately acknowledge, validate or value indigenous approaches to health and wellbeing. Instead, narrow, administratively demanding and difficult to interpret contracts threaten the provision of culturally relevant services. This chapter talks about some of the creative and insightful ways Māori service providers manage contrasting cultural and contractual expectations
Pasifika women affected by domestic violence: The case of Teuila
Full text linkDomestic violence is a pervasive social issue in New Zealand, with the majority of victims being women and children. In 2008, the New Zealand Crime and Safety Survey found that one in five Pasifika had experienced violence at the hands of their partner in the previous year.2 Six years later the results of the same survey reported a 19 per cent decrease of intimate partner violence among Pasifika. Despite this reduction, domestic violence is still prevalent in Pasifika communities. Women in general are known to have low rates of accessing the services available to assist them in navigating themselves and their children to safety, and Pasifika women, with even fewer social and economic resources than other women, are thus left in an even more precarious position. The research presented in this chapter focuses on identifying the barriers and supports women encounter when they attempt to access external agency support to gain protection from their abusers in order to deal with the impacts of abuse
Out of the pan and into the fire: Precariousness among women and children escaping domestic violence
Full text linkDomestic violence can leave women in a precarious position in regards to basic needs such as health, housing and income. It can make their participation in education, social and community life extremely marginal and seriously undermine their ability to parent in the way that they would like. Women in certain tight-knit communities may be ostracised if they speak out about the violence as they get blamed for bringing shame on to the community. Drawing on information collected over a number of studies, we discuss the myriad ways in which women resist violence and attempt to keep themselves and their children safe. We outline the strategic decisions women make in the face of precarious circumstances and reveal the various ways so-called helping agencies too often fail to help. Of particular concern is the way certain state agencies act in oppressive and controlling ways, in effect holding women responsible for the violence visited upon them and their children and requiring women to jump through the hoops to prove themselves as worthy. We offer our thoughts on what is needed to support of women and their children that will enable them to flourish
Section 2: Native disruption: Maori and the precariat: Introduction
No full textWithin this section, the authors encourage the reader to look back into history and then consider the future. We are invited to re-examine deeds from this country’s past. To immerse ourselves in a narrative that may be different to the one we have been taught in school, or heard among our friends and family. Through their stories we can see multiple narratives. Readers are invited to understand, embrace and own the past. By recognising and accepting the past — our collective histories — we can determine our collective present and future
Introduction
Full text linkThe concept of the precariat links to situations and experiences of uncertainty, dependency, powerlessness, perilousness and insufficiency. In one sense, precarity refers to the negative consequences for the wellbeing and survival of citizens following the gradual dismantling of the welfare state and union representation; in another related sense, it refers to the changing nature of work that becomes intermittent, insecure and insufficient. Precarity emerges within the global context of a neoliberal economic system that demands greater (job, skill, employment, time) flexibility among individuals so as to improve market competition on a global level
Discussion
Full text linkGuy standing’s words have served as the launching point from which this book began. The book is a call for us all to renew our commitment and dedication to building diverse and powerful movements for a secure, stable and equitable society. To do so we must address inequality, as all peoples within our communities experience it. The book offers a revived purpose: not to surrender to economic and social practices as if they were inevitable and immutable but rather to pursue a common security that would enhance our communities
Ka hao te rangatahi: Rangatahi Māori experiences of climate change
Full text linkKa pū te rūhā, ka hao te rangatahi - Climate change is well established as one of the earth’s most pressing global issues, whereby Māori and Indigenous communities are more vulnerable to its impacts. Internationally, youth have been participating in a range of climate activism, demanding rapid and adequate responses to climate change from decision makers; with Indigenous youth advocating for Indigenous rights to be centred in these responses. More often than not, research on youth involvement in climate change focusses on the general youth population and sidelines the experiences of minorities such as global Indigenous communities. Due to this inattention, there is a lack of research focussing on rangatahi Māori experiences and perceptions of climate change, leaving rangatahi Māori to advocate for their voices to be heard.
The purpose of this research is to amplify the voices of rangatahi Māori regarding climate change, beyond where rangatahi are already sharing their voices. It focusses on rangatahi perceptions of climate change, specifically exploring how being Māori, and youth, influence their experience. This includes investigating the role rangatahi have within climate change, and any challenges and supportive factors that rangatahi may experience related to climate change.
This thesis utilises Kaupapa Māori and its guiding principles to ground this research agenda, employing Pūrākau methodology to guide research methods. Specifically, semi-structured whakawhitinga kōrero were undertaken with five rangatahi Māori participants, who are passionate about climate change and the taiao, exploring each of their diverse experiences and understandings of climate change. Following a process involving thematic and Pūrākau methodology inspired analysis, key themes from each of the rangatahi whakawhitinga kōrero are presented within a case study, maintaining individual narratives for each rangatahi.
This research found that rangatahi experience is grounded in whakapapa, shaping connection to the taiao, motivations to care about climate change, and encompassed aspirations and hopes regarding climate change responses. These narratives highlight that the exclusion of rangatahi from research spaces leaves a gap in literature that explores youth understandings on climate change. Further findings established that the participants believe that being a rangatahi presents unique skills and perspective to offer to climate spaces. Lastly, through exploring participants experiences of specifically being a rangatahi Māori, the findings of this thesis offer tangible opportunities to support rangatahi in voicing their concerns regarding climate change, as this was an identified challenge.
Ultimately, exploring the rangatahi participants’ understandings contributes to: shaping the narratives of rangatahi Māori experience of climate change; further diversifying Māori understandings of climate change and responses; and amplifying the voices of Māori youth within the growing set of literature on youth engagement in climate change. This research lays a foundation for the voices of rangatahi Māori to be actively included in climate change research, and further contest Western misconceptions that rangatahi must gain more experience to contribute to changing the world
An examination of DHB climate change policy and implementation: Responsiveness to Māori health
No full textThe impacts of climate change have become increasingly evident throughout the world and in Aotearoa. Frequency and intensity of extreme weather events such as flooding, coastal erosion, wildfires, and droughts are notably increasing. Climate-related disasters have devastating effects on human health, as is well documented in literature. These effects include cardiovascular disease, poorer mental health, food insecurity and water borne disease.
Due to pre-existing health disparities, Māori are particularly vulnerable to the health impacts of climate change. Further, Māori have unique relationships with whenua wherein destruction of the natural environment will have a negative impact on the health of Māori people and communities. The health sector has an obligation to respond to Māori health in a way that honours Māori relationships with the environment and prioritises equitable health outcomes for Māori in climate change policy.
Although Māori face potentially severe health impacts due to climate change, there is limited literature that considers health sector climate change policy and its responsiveness to Māori health. In an effort to address this gap in literature, this thesis aims to examine whether there is existing District Health Board (DHB) policy focused on implementing institutional responses to climate change. Further, this research seeks to understand the extent to which any identified DHB climate change policy responds to Māori health.
At the time of study, DHBs were responsible for providing and funding health services throughout Aotearoa. During the late stages of this research, the health sector underwent reform, and two health authorities have replaced DHBs. The implications of this research have important ramifications within the newly established health authorities. A dedicated Māori health authority will provide the health sector with the chance to advance health equity by acting on holistic understandings of health for Māori. These actions would establish health policy that recognises Māori health as fundamentally linked to the environment and therefore uniquely impacted by climate change.
To achieve the aims of this thesis, two research methods were implemented. Initially, an environmental scan of 17 DHB websites was completed to identify climate change and Māori health policies. This was followed by qualitative interviews with three DHB staff from diverse localities. Additionally, tāngata whenua interviews from the wider research project named Haumanu Hauora, were analysed to ensure Māori understandings of climate change were included in this research (Masters-Awatere et al., 2022).
Research findings provide insights that point to highly fragmented climate change policies across the health sector. There is a glaring lack of direction in the health sector's response to climate change throughout existing policy. Māori health policies were in place across all DHBs, however, lacked recognition of the interconnection between Māori health and the natural environment, and therefore the impacts of climate change.
Although policy was fragmented across regions, there is potential to enhance both climate change and Māori health policies by recognising the interconnected nature of Māori health and climate change. This will necessitate a significant change in the health systems policy response to climate change that prioritises mātauranga Māori and addresses the ongoing impacts of colonisation
Exploring the experiences of young Māori mothers
No full textThis thesis explores the lived experiences of three young Māori mothers (aged 16
years old) in Aotearoa, New Zealand, focusing on their strengths, challenges, and resilience.
By employing a Kaupapa Māori methodological framework, the research aims to reframe
narratives about young Māori mothers towards a strengths-based perspective, advocating for
protection and nurturing Māori whakapapa. Using qualitative methods, the study explores the
pūrākau (stories) of three young Māori mothers attending a teen parent unit in Waikato.
The study highlights how, by living within both individualistic and collective realms,
these young mothers actively challenge stigma, assert their worth, and develop unique
underlying strengths. The findings, structured around emergent themes from their collective
experiences, reveal a dichotomy: these young mothers must navigate the individualistic
pressures and high expectations of motherhood while also drawing strength from collective
responsibilities upheld within their whānau and supportive community services. Despite
facing significant societal stigma and systemic barriers, the mothers demonstrate immense
strength. Their resilience is grounded in whānau connections, proactive self-care, and
engagement with taiao, wairua, and tino rangatiratanga—processes that also support
intergenerational healing.
This research underscores the importance of culturally responsive support systems
that honour Indigenous knowledge and collective well-being. It offers insights for reorienting
policy and practice to empower young Māori mothers, recognising their tino rangatiratanga
and transformative agency by embracing their multifaceted realities
A path to lotions and potions: Ngāti te Maunga ahi kā use of rongoā for hapū wellbeing
Full text linkThe research aimed to determine the challenges and improvements required during the implementation of the rongoā programme. The rongoā programme was based on a papakāinga near a marae, in a semi-rural location with difficult access. Participatory action research and autoethnography methods were used with the ahi kā (local residence) to develop a programme that would fulfil the hapū ora (extended family wellbeing) goals. The goals of the programme were: for the ahi kā to use rongoā (modalities of health) confidently for their wellbeing; consistently use a Facebook page to learn and share information and to develop a database of the local rongoā rākau (medicinal plant). The ahi kā identified a further question to ask Facebook members to understand what motivated their participation and a survey was conducted. The ahi kā also wanted to understand the local doctor’s view on rongoā and its context on health provision in their area. An interview was conducted and the survey and interview added to the understanding of what the ahi kā could do to improve theirs and the hapū whānau (group extended family) wellbeing.
The findings of the research highlighted the complexities that arise from conducting research in a bicultural space where a common understanding of cultural knowledge is assumed to be homogenous. A shared history with colonisation and religious beliefs brought to the forefront the multiplicity Māori work through to determine a shared hapū identity. Based on an understanding of Māori principle values and tikanga (ways of enacting values), as understood by ahi kā, transformed a programme of learning how to make lotions and potions for the ahi kā, into influencing hapū members to change their attitudes and behaviours to their environment and their wellbeing.
This research highlighted the role that ahi kā hold as keepers of cultural knowledge that is rooted in the papakāinga through ancestral links that informs the identity of a hapū. Learning how to use rongoā provided ahi kā a platform to learn a new skill while helping the hapū heal through connecting with the identity and land of the hapū they belong to
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