Recent changes to health ethics oversight in New Zealand has presented a number of challenges for the way in which health and disability ethics committee (HDEC) members handle Treaty of Waitangi responsibilities. Informants suggest that indigenous research ethics has either virtually dropped off the table or taken a “cultural turn” in the sense that the meaning of consultation has been “trivialised”; however, this fate is not indicated uniformly across all HDECs.
This article provides a brief synopsis of using kaupapa Māori approaches in initiating my doctoral research and collecting the data through interviews. I examine these approaches from four different aspects. The first discusses whanaungatanga as a recruitment methodology. Additional topics explored include tikanga Māori and accessing knowledge. The second considers the insider–outsider relationship and the advantages or disadvantages of holding either position.
Type-2 diabetes and other illnesses associated with a sedentary lifestyle have a high prevalence among Māori. While the application of knowledge from exercise physiology, a specific discipline of the health sciences, could be used to enhance Māori health aspirations, Māori-led research in this field is relatively uncommon. Exercise physiology seeks to understand physical performance and the relationships between fitness, body composition, health and illness. Rarely have the key tenets of exercise physiology been applied to Māori populations.
This study was a three-part exploration of what indicates and contributes to positive development for Māori youth (rangatahi). First, a literature review was undertaken to identify relevant themes. Second, we analysed data from the Māori participants (N = 2,059) of a nationally representative youth survey (Youth’07). Third, we conducted focus groups and interviews with rangatahi (N= 8) and people who worked with rangatahi (N = 6).
The high rates of indigenous peoples exposed to traumatic experiences are exacerbated by the affects of historical trauma passed from generation to generation. Research exploring the individual and collective impact of this phenomenon is growing internationally. Yet little is known about Māori practices that facilitate healing from historical trauma. This article aims to analyse the affects of this trauma on Māori by exploring them in the context of the growing body of international historical trauma research.
This article draws from research with Māori women who have experiences of incarceration and key informants who have worked with Māori in the criminal justice system and/or in communities in Aotearoa New Zealand. Understanding was sought through an exploration of the intergenerational transfer of suffering and the associated normalisation of dysfunction and incarceration. Theories of historical trauma are utilised as a way to comprehend our history of incarceration; most invigorating about historical trauma theory is its ultimate aim of healing, however.
The disastrous earthquakes that struck Christchurch in 2010 and 2011 seriously impacted on the individual and collective lives of Māori residents. This paper continues earlier, predominantly qualitative research on the immediate effects on Māori by presenting an analysis of a survey carried out 18 months after the most destructive event, on 22 February 2011. Using a set-theoretic approach, pathways to Māori resilience are identified, emphasising the combination of whānau connectivity and high incomes in those who have maintained or increased their wellbeing postdisaster.
Throughout history, indigenous peoples have demonstrated remarkable resilience in the face of significant adversity with this being demonstrated in the response of indigenous peoples to HIV, one of the greatest threats to health and well-being faced by people and communities today. High rates of HIV infection, combined with signifi cant social determinants of health, intensify and compound the vulnerability of indigenous peoples and communities to HIV.
This article focuses on the cultural resources that made Māori carers resilient when providing care to an ill family member at the end of life. Caring often took place against a backdrop of poverty, personal factors, racism and a lack of health literacy affecting access to resources. The action values of aroha and manaakitanga, compassionate giving, caring, receiving and sharing established a resilient foundation upon which whānau engaged in the illness-to-death trajectory.