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Durie, Mason, and Gary Hermansson. "Counselling Maori people in New Zealand [Aotearoa]." International Journal for the Advancement of Counselling 13, no. 2 (April 1990): 107–18. http://dx.doi.org/10.1007/bf00115706.
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Simmons, Darlene R. "Child Health Issues in New Zealand: An Overview." Journal of School Nursing 23, no. 3 (June 2007): 151–57. http://dx.doi.org/10.1177/10598405070230030501.
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International travel can provide the unique opportunity to experience other cultures. For nurses, it can also provide a window through which different health care structures and services can be viewed. Many similarities and differences can be found between the country visited and the United States in terms of health issues, nursing education, roles, and responsibilities. This article explores a number of ways health services are provided to school-age children in New Zealand. Nearly 20% of New Zealand’s population are native Maori people. Not only is cultural sensitivity in health service delivery a priority, but the Maori people are guaranteed participation in health care decisions by law. School nurses in the United States can benefit from examining the models of care used by New Zealand nurses for managing the health care needs of school-age children.
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Gershon, Ilana, and Solonaima Collins. "Outspoken Indigenes and Nostalgic Migrants: Maori and Samoan Educating Performances in an Aotearoa New Zealand Cultural Festival." Teachers College Record: The Voice of Scholarship in Education 109, no. 7 (July 2007): 1797–820. http://dx.doi.org/10.1177/016146810710900713.
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Background/Context Theorists of civil society often view civil society as a site for democratic education. Civil society is supposed to assist democratic practice by offering people contexts in which they practice promoting the common good. This article, following Nina Eliasoph's intervention, takes this to be a claim requiring ethnographic exploration. The article provides an ethnographic answer to the question, What do people actually tell each other about the common good or national well-being in civil society moments? To explore this question, the authors turn to how a Samoan cultural group and a Maori cultural group rehearse and perform in a citywide high school cultural festival in Auckland. Purpose This article compares how migrant high school students and indigenous high school students use performances of traditional songs and dances to explore their relationships to the New Zealand nation. The article examines how the rehearsals take place, particularly who disciplines whom and how different levels of expertise are displayed. The authors compare how tutors circulate knowledge and discipline in the rehearsals with how the students perform their relationships to the New Zealand nation on stage. Setting We conducted ethnographic research at two different high schools in West Auckland, New Zealand. Population We observed two cultural groups with approximately 20 high school students in each. We also interviewed approximately 10 teachers and tutors who had been involved in preparing Samoan and Maori cultural groups for this festival. Research Design This was a qualitative case study. We observed rehearsals for 8 weeks and conducted semistructured interviews with students and teachers. Conclusions/Recommendations The authors argue that through the rehearsals and the performance, the Samoan migrant students and the indigenous Maori students adopt different relationships to the nation. The Samoan migrant students see themselves as more aligned to Samoa as the homeland that few of them have visited. They are out of place in the New Zealand nation and use nostalgic performances to perform this sense of dislocation. The Maori students, on the other hand, use the performances to express a political disenchantment with the New Zealand nation. They are constantly critiquing government policies in the context of these performances. In short, both Samoan and Maori students are expressing the ways in which they do not belong to the nation through their performances.
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Ritchie, Jenny. "The Bicultural Imperative within the New Zealand Draft Curriculum Guidelines for Early Childhood Education, ‘Te Whariki’." Australasian Journal of Early Childhood 21, no. 3 (September 1996): 28–32. http://dx.doi.org/10.1177/183693919602100307.
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The New Zealand Draft Curriculum Guidelines for Early Childhood Education, ‘Te Whariki’, introduced in 1993, are discussed in relation to the historical and cultural contexts which underlie their development, and aspects of the bicultural focus of the document are highlighted. The document addresses the aspirations of the indigenous people of New Zealand, the Maori, for their language and culture to be protected and sustained. Early childhood is the primary site for the transmission of language and culture, and this places the onus on all early childhood educators in New Zealand to address these issues in an integrated way within the early childhood curriculum.
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Lawrenson, Ross, Grace Joshy, Yoska Eerens, and Wayne Johnstone. "How do newly diagnosed patients with type 2 diabetes in the Waikato get their diabetes education?" Journal of Primary Health Care 2, no. 4 (2010): 303. http://dx.doi.org/10.1071/hc10303.
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INTRODUCTION: Education is accepted as the mainstay of management for people with diabetes. However, there are few population-based studies describing what education has been delivered from the patients perspective. AIM: To ascertain the sources of education for patients with newly diagnosed type 2 diabetes; what education was received and what were the patients views of group education. Delivery of education to Maori was compared with non-Maori. METHODS: A cross-sectional survey of patients identified from the Waikato Regional Diabetes Service database. Patients identified in one calendar year, having a diagnosis of type 2 diabetes and being aged between 20 and 89 years were included in the survey. Patients were sent a four-page questionnaire. Non-responders were followed up by telephone. RESULTS: 333/667 patients (50%) responded. The principal source of education for Waikato patients was general practice, from the general practitioner and/or the practice nurse. Ninety-three percent of patients reported that they had received some education about diabetes at the time of diagnosis. There was no difference between Maori and non-Maori in the reported levels of diabetes education received, but the patient perceived knowledge score was significantly lower for Maori in all aspects studied. DISCUSSION: The overall impression was that patients were receiving appropriate information about diabetes, but there does appear to be room for improvement in some areas, particularly the importance of blood pressure and lipid control. We believe that further research on the educational needs of Maori and ethnic minorities is needed. KEYWORDS: Diabetes; family practice; education; New Zealand
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Anderson, Clara, Malinda Chase, James Johnson, Debbie Mekiana, Drena McIntyre, Amelia Ruerup, and Sandy Kerr. "It Is Only New Because It Has Been Missing for so Long." American Journal of Evaluation 33, no. 4 (September 26, 2012): 566–82. http://dx.doi.org/10.1177/1098214012449686.
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Despite 11,000 years of honing evaluation skills in order to thrive in some of the harshest climatic conditions on the planet, there are few Alaska Native program evaluators and until a recent exchange with New Zealand Maori, there was no collective vision for building Alaska Native capacity in program evaluation. This article tells the story of a recent project that represents the first concerted attempt at building the evaluation capacity of Alaska Natives. It is written by Alaska Native and Maori people involved in that project. This evaluation capacity building story is shared with the international evaluation community in the belief that others can learn from our experiences in attempting evaluation training across cultures and across the globe. The authors also hope that it will encourage other indigenous evaluators to share their stories so that a wider audience can benefit from the considerable knowledge about evaluation held by indigenous peoples.
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Perkins, Chris. "Promoting spiritual care for older people in New Zealand: the Selwyn Centre for Ageing and Spirituality." Working with Older People 19, no. 3 (September 14, 2015): 107–13. http://dx.doi.org/10.1108/wwop-01-2015-0003.
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Purpose – The purpose of this paper is to describe the development of a centre to promote the spiritual care of older people in New Zealand. Design/methodology/approach – The spiritual scene in New Zealand is described and “spirituality” defined. The history of the Selwyn Centre for Ageing and Spirituality (SCAS) is illustrated by case studies in three areas: research, education and advocacy, noting challenges in providing spiritual care to older people. Findings – The number of New Zealanders claiming a religious affiliation is dropping but spirituality is of interest and relevance to many people. The acknowledgement of Maori spirituality has affected government policy. The SCAS has supported research and provided education throughout the country. Advocacy is difficult where care focuses on the physical and funding for frail older people is limited. Research limitations/implications – While the importance of good spiritual care for older people is clear, this is not easy to achieve. However, an organisation like SCAS has brought the issue to national awareness and made some contribution to increased understanding and improved practice. Practical implications – As the population ages and expressions of spirituality diversify, a deeper understanding of spirituality beyond Christian religion is required. Social implications – While the SCAS focuses on older people, it has formed a nexus of people more widely interested in spirituality at all ages, in different cultures and throughout the country. Originality/value – This is the first description of a New Zealand organisation specifically addressing the spiritual care of older people.
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Kable, J. "Thoughts on Aboriginal Literature." Aboriginal Child at School 13, no. 1 (March 1985): 31–52. http://dx.doi.org/10.1017/s0310582200013614.
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Back in early 1982, a mate in New Zealand wrote to me describing, in a very excited manner, his research into cultural aspects of Maori people, especially with respect to the poetry relating to funeral rites. Concurrently, I was completing the Multicultural Education Diploma, and fostering an infant interest in aspects of Australian literature dealing with the immigrant experience and cultural difference (viz. Judah Waten’s Alien Son, and Nancy Keesing’s Shalom). Whilst I had not at that stage successfully made the link between such literature and its effective use in the educational process of students of non-English speaking background, I remember thinking that perhaps I should soon pursue a course which would lead me to an understanding of Aboriginal Australians, in some way similar to Terry’s pursuit in New Zealand.
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Kerr, Brigit Giovanna, and Robin Margaret Averill. "Contextualising assessment within Aotearoa New Zealand: drawing from mātauranga Māori." AlterNative: An International Journal of Indigenous Peoples 17, no. 2 (May 17, 2021): 236–45. http://dx.doi.org/10.1177/11771801211016450.
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There is long-standing disparity between the schooling success of many Māori (Indigenous peoples of Aotearoa New Zealand) learners and non-Māori learners. While much work internationally and nationally has focussed on culturally responsive pedagogies, the idea of culturally sustaining assessment has received less attention. Given the historical dominance of a West-centric education system, assessment practices within Aotearoa New Zealand schools have not necessarily embedded a Māori worldview. Informed by cultural advice, assessment constructs that embody manaakitanga (care, respect, hospitality), wānanga (a forum, a sharing of knowledge, a place of learning) and culturally sustaining pedagogy were examined alongside a literature review and analysis of interviews with four education practitioners. Results show that assessment can be designed to acknowledge Māori learners’ capabilities and educational successes. Findings, presented using a Hauora Approach to Assessment (Well-being Approach to Assessment) framework, provide much needed ways for teachers to contextualise assessment within mātauranga Māori (Maori knowledge system).
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Ludbrook, Robert. "Juvenile Justice - New Zealand’s Family Oriented Approach." Children Australia 17, no. 4 (1992): 7–10. http://dx.doi.org/10.1017/s1035077200012657.
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Our perceptions of children tend to vacillate between a romanticised view of them as young innocents whose unacceptable behaviour should be excused because of their youth, immaturity and impressionability and the contrasting view that they are uncivilised barbarians who, for their own good, must be treated firmly, even severely, so they may leam to distinguish right from wrong and to behave properly.The ‘child correction’ approach was favoured by the early British settlers in Aotearoa New Zealand. Soon after colonisation there were moves to establish child reformatories on the English model and children were often more harshly treated than adults. It was accepted that the most effective way of correcting children was to hit them with a cane or a whip. Some early observers noted the warmth and affection with which the indigenous Maori people treated their children and contrasted this with the stern and strict attitudes of the Anglo-Saxon colonisers.
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Johnson Santamaria, Lorri, Andres Peter Santamaria, and Gurdev Kaur Pritam Singh. "One against the grain." International Journal of Educational Management 31, no. 5 (June 12, 2017): 612–21. http://dx.doi.org/10.1108/ijem-11-2016-0237.
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Purpose The purpose of this paper is to reframe transformative and culturally sustaining leadership for a diverse global society by addressing the need for educational systems to better serve people of color, situated in the urban Auckland area of Aotearoa New Zealand (NZ), who have been marginalized by the societies to which they immigrate. Design/methodology/approach Grounded in an applied critical theoretical framework, this qualitative inquiry uses raw auto-ethnographical data gleaned from a case study featuring the voice of Deva, a Malaysian Punjabi woman educator, who is also an aspiring school leader. In aspects of her auto-ethnography, she candidly shares experiences of racism, discrimination, and oppression germane to her professional educational experiences in Aotearoa NZ. Findings Findings inform practice and policy to foster more inclusive school improvement in a bicultural and increasingly multicultural context that has historically recognized Maori (indigenous to Aotearoa NZ), Pakeha (of European descent), and Pacific Islander (e.g. Samoa, Tonga, Fiji, Niue, Cook Islands) achievement in a national context. Global and international implications are included. Originality/value This contribution presents a unique perspective showcasing Deva’s direct experiences with acknowledgment of and professional positioning around Te Tiriti o Waitangi – The Treaty of Waitangi, the principles of which are now being applied not only to the rights of Maori and Pakeha, but also Pacific Islander and immigrants to the country.
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Greenwood, Janinka, and Liz Brown. "Boss of Our Story." Teachers' Work 1, no. 2 (October 1, 2004): 105–15. http://dx.doi.org/10.24135/teacherswork.v1i2.385.
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When we talk to people about a ‘Treaty’ education course we get a variety of reactions. Some eyes get glazed, some burn with evangelical fervour, some shoot daggers, and some close while their owners go to sleep.When we took on the role of joint co-ordinators of the bicultural project at Christchurch College of Education in New Zealand at the end of last year, one of the tasks we faced was the development of programmes within the College. These courses would provide staff and students with the basic knowledge they need about the Treaty and its relevance to teaching and prepare them to apply this knowledge to their own practice.This paper describes the processes we are engaged in to develop Treaty education programmes and the programme that is evolving. It also describes some of the conceptual incongruities that we are finding associated with Treaty education, and it places these against a wider framework of theorisations of learning, of decolonisation, of participatory and reflective practice, and of Maori approaches to education. It describes an alternative approach that draws upon the arts as springboards for investigation and learning.
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Karapetian, A. R. "The right to education and positive discrimination: a constitutional and legal analysis." Uzhhorod National University Herald. Series: Law 1, no. 79 (October 9, 2023): 144–49. http://dx.doi.org/10.24144/2307-3322.2023.79.1.24.
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The article reveals the peculiarities of the constitutional and legal consolidation of positive discrimination in the field of education in foreign countries and in Ukraine. It is established that: 1) positive discrimination in the field of higher education is prohibited in the United Kingdom, Germany, Sweden, and Slovakia; 2) positive discrimination based on race in university admissions is prohibited in the USA; 3) positive discrimination is allowed and applied: in Canada to representatives of the indigenous population (indigenous peoples) when entering a university and when receiving special scholarships; in Bulgaria - only for one ethnic community - Gypsies when entering a university, in Hungary - for socially disadvantaged citizens and the ethnic community of Gypsies when entering a university, in Macedonia - for national minorities when entering a university; in Finland for applicants who speak Swedish when entering certain educational programs; in China - to representatives of ethnic minorities, in India - to representatives of classes and castes that, according to the Constitution of India, are disadvantaged; in New Zealand - to representatives of the indigenous Maori people and other Polynesians when entering higher education institutions and providing scholarships, in Sri Lanka - to applicants from areas with poor access to education, in Brazil - to representatives of racial and ethnic communities, people with low incomes and disabled people; 4) in Japan, in accordance with national legislation, it is forbidden to apply positive discrimination on the basis of gender, ethnicity, social origin (but not citizenship) when entering a university, but in practice there is a policy of granting preferential treatment when entering a university to representatives of the Burakumin national minority; 5) The French Constitution of 1958 prohibits discrimination on the basis of race, religion or sex, French legislation that develops provisions of the French Constitution prohibits direct and indirect discrimination in education based on race or ethnic origin, but allows positive discrimination in education that is based on signs of «belonging to a certain district of the city».
In Ukraine, positive discrimination in the field of education when entering universities and receiving scholarships for representatives of indigenous peoples of Ukraine is not provided for by national legislation.
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Karapetian, A. "The right to education and positive discrimination: a constitutional and legal analysis." Uzhhorod National University Herald. Series: Law 2, no. 79 (October 25, 2023): 420–26. http://dx.doi.org/10.24144/2307-3322.2023.79.2.66.
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The article reveals the peculiarities of the constitutional and legal consolidation of positive discrimination in the field of education in foreign countries and in Ukraine. It is established that: 1) positive discrimination in the field of higher education is prohibited in the United Kingdom, Germany, Sweden, and Slovakia; 2) positive discrimination based on race in university admissions is prohibited in the USA; 3) positive discrimination is allowed and applied: in Canada to representatives of the indigenous population (indigenous peoples) when entering a university and when receiving special scholarships; in Bulgaria – only for one ethnic community – Gypsies when entering a university, in Hungary – for socially disadvantaged citizens and the ethnic community of Gypsies when entering a university, in Macedonia – for national minorities when entering a university; in Finland for applicants who speak Swedish when entering certain educational programs; in China – to representatives of ethnic minorities, in India – to representatives of classes and castes that, according to the Constitution of India, are disadvantaged; in New Zealand – to representatives of the indigenous Maori people and other Polynesians when entering higher education institutions and providing scholarships, in Sri Lanka – to applicants from areas with poor access to education, in Brazil – to representatives of racial and ethnic communities, people with low incomes and disabled people; 4) in Japan, in accordance with national legislation, it is forbidden to apply positive discrimination on the basis of gender, ethnicity, social origin (but not citizenship) when entering a university, but in practice there is a policy of granting preferential treatment when entering a university to representatives of the Burakumin national minority; 5) The French Constitution of 1958 prohibits discrimination on the basis of race, religion or sex, French legislation that develops provisions of the French Constitution prohibits direct and indirect discrimination in education based on race or ethnic origin, but allows positive discrimination in education that is based on signs of «belonging to a certain district of the city».
In Ukraine, positive discrimination in the field of education when entering universities and receiving scholarships for representatives of indigenous peoples of Ukraine is not provided for by national legislation.
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Marriott, Lisa, and Dalice Sim. "Social inequity, taxes and welfare in Australasia." Accounting, Auditing & Accountability Journal 32, no. 7 (September 16, 2019): 2004–30. http://dx.doi.org/10.1108/aaaj-02-2016-2432.
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Purpose The purpose of this paper is to highlight, challenge and explain the inequitable treatment of tax and welfare fraudsters in the criminal justice systems of Australia and New Zealand. The authors offer prejudice by way of explanation and suggest that it is also prejudice that restricts the implementation of more equitable processes. A second objective of the study is to highlight the importance of critical tax research as an instrument to agitate for social change. Design/methodology/approach A survey captures 3,000 respondents’ perceptions of the likelihood that different “types” of people will commit welfare or tax fraud. Using social dominance theory, the authors investigate the extent to which prejudice impacts on attitudes towards those engaged in these fraudulent activities. Findings The authors find the presence of traditional stereotypes, such as the perception that businessmen are more likely to commit tax fraud and people receiving welfare assistance are more likely to commit fraud. The authors also find strong preferences towards respondents’ own in-group, whereby businessmen, Maori and people receiving welfare assistance believed that their own group was less likely to commit either crime. Social implications Where in-group preference exists among those who construct and enforce the rules relating to investigations, prosecutions and sentencing of tax and welfare fraud, it is perhaps unsurprising that welfare recipients attract less societal support than other groups who have support from their own in-groups that have greater power, resources and influence. Originality/value The study highlights the difficulty of social change in the presence of strong in-group preference and prejudice. Cognisance of in-group preference is relevant to the accounting profession where elements of self-regulation remain. In-group preferences may impact on services provided, as well as professional development and education.
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Beaton, Jacqueline, Martin Connolly, and Ngaire Kerse. "People of Advanced Age Who Have either Ceased Driving or Have never Driven at all." Studies in Social Science Research 3, no. 2 (May 28, 2022): p149. http://dx.doi.org/10.22158/sssr.v3n2p149.
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Background: A comparable number of advanced aged New Zealand Maori and non-Maori are either still driving, have decided to cease to drive or have never driven. However regardless of which ever group they may fall into there remains a high degree of independence. Method: Under the Transport, Nottingham Extended Activities of Daily Living and Screen II, Neighbourhood subsections questions were directed towards whether the sample group had ever driven, when they stopped driving and why they had decided to cease driving; were they able to get in/out of their car, have any problems obtaining groceries and difficulties in going to their shops. Methods of analysis included binomial logistic regression, chi-square lest for association, ordinal logistic regression analysis, Mann -Whitney U test, questionnaire and descriptive analysis.Results: Participants totalled 931 with 421 New Zealand Maori and 510 New Zealand Maori non-Maori.New Zealand Maori: New Zealand Maori aged between 83-86 years presented the highest figures for those found to be (still) driving. Overall New Zealand Maori females also had 1.028 times higher odds of having ever driven compared to that of New Zealand Maori males. Those that had ceased driving both New Zealand Maori males and females had made that decision more than twelve months ago (with the most notable number being 88 years of age). Despite a list of possible reasons for ceasing to drive it was personal motivation supplied by respondents that presented a more detailed/informative picture. Both male and female indicated that did get in and out of their car on the own or with difficulty. Of those that did not, it was New Zealand Maori females who made use of outside family members or external sources rather than close family/closer relations. New Zealand Maori males indicated that they either never or rarely had any problems in obtaining their groceries compared to the greater number of New Zealand Maori females. Primarily New Zealand Maori males and females indicated that transporting themselves to the shops was not a problem for them. New Zealand Maori males also walked, were as New Zealand Maori females obtained help. Reasons given for any complications New Zealand Maori males highlighted lack of public transport while New Zealand Maori females said it was due to their health.New Zealand non-Maori: Similarly, the results of New Zealand non-Maori females also offered greater numbers in those who either continued or had ceased driving. Of those who had stopped driving both New Zealand non-Maori males and females had also made that decision more than twelve months ago. Likewise, with personal incentives being the prime cause behind their decision. New Zealand non-Maori also indicated that they could get in and out of their car on their own or with difficulty. However, some males did go on to say that they did utilise family or household members; whereas females made use of outside help. A lack of transport was particularly identified by the New Zealand non-Maori males when asked about problem in obtaining groceries. Both New Zealand non-Maori males and females expressed health concerns as being their prime reason for having difficulty in getting to their shops. However, females also indicated a feeling of being unsafe, inadequate footpaths and or public transport.Conclusion: Ceasing to drive primarily resulted through personal motivation with the decision being made generally more than twelve months ago. Continued transportation of themselves to required destinations was not a problem but respondents did indicate possible consequences such as health, lack of public transport facilities, inadequate amenities and unsafe environment.
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Beaton, Jacqueline, Martin Connolly, and Ngaire Kerse. "Use of another Driver or other form of Transport by People of an Advanced Age." Studies in Social Science Research 3, no. 2 (May 28, 2022): p203. http://dx.doi.org/10.22158/sssr.v3n2p203.
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Background: A comparable number of advanced aged New Zealand Maori and non-Maori are presently driven by someone else or use other forms of transport.Method: Everyday Interests and Activities – Transport subsection of the LiLAC study provided the question area for analysis. Enquiry focused on whether older people did use private car transport driven by someone else, were questioned who was their most regular driver, how often did someone else drive them in a typical week and what distance they drove in a typical journey, whether they had used other forms of transportation, if they had problems obtaining their groceries and did they provide transport in the form of car/assistance for others Methods of analysis included binomial logistic regression, chi-square test for association, ordinal logistic regression, Mann-Whitney U test and descriptive analysis.Results: Participants totaled 931 with 421 New Zealand Maori and 510 New Zealand Maori non-Maori.New Zealand Maori: A higher ratio of New Zealand Maori males were transported making use of their daughter. Most of such trips were made only once a week with more males travelling between 1.5-20.5 kilometres, while both males and females covered longer distances of 25.5-80+ kilometres. New Zealand Maori were not seen to have not made use of other forms of transport in the last twelve months and very rarely had any problem obtaining their groceries. New Zealand Maori females aided other members of the family, while New Zealand Maori males provided such a service to people outside of their family.New Zealand non-Maori: Similarly, New Zealand non-Maori males were also seen to have made greater use of private transport provided by their daughter. In comparison there was almost a 50:50 split between those New Zealand non-Maori females who did and those who did-not make use of such a service. Of those who did such a service was primarily provided by their spouse followed by their daughter. Like New Zealand Maori, non-Maori New Zealanders generally only made use of such transport once a week or not at all. Trips taken by either male and female New Zealand non-Maori was firstly between 1.5-8, and then between 8.2-20.5 kilometres. More New Zealand non-Maori males had use of other forms of transport; while again there was practically a 50:50 split between those females who did and those who did not. Like New Zealand Maori, New Zealand non-Maori male and female very rarely had any problem obtaining their groceries. Both New Zealand non-Maori males and females were seen to provide care/assistance for that outside of the family. Conclusion: Although as is often expected the majority both New Zealand Maori and New Zealand non-Maori representatives were seen to utilise family (daughters and spouse) for transportation. However, use of such a provision was generally restricted to only once a week and in assessing distance, consideration also needs to be made of respondent geographical location, especially in line with placement of main services. However, despite the use of such a transportation facility independent mobility remained with both rural and urban population groups. Future older generations will have experienced a closer relationship with motor vehicle use. Consequently, any transportation policy needs to be designed in line with sustaining the provision of goods, services, employment, social opportunities and membership of the community.
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Joyce, Peter R. "Focus on psychiatry in New Zealand." British Journal of Psychiatry 180, no. 5 (May 2002): 468–70. http://dx.doi.org/10.1192/bjp.180.5.468.
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New Zealand has been inhabited by the indigenous Maori people for more than 1000 years. The first European (Pakeha) to see the country, in 1642, was the Dutch explorer Abel Tasman. But the English explorer James Cook, who landed there in 1769, was responsible for New Zealand becoming part of the British Empire and, later, the British Commonwealth. In 1840 the Treaty of Waitangi was signed between Maori leaders and Lieutenant-Governor Hobson on behalf of the British Government. The three articles of the Treaty gave powers of Sovereignty to the Queen of England; guaranteed to the Maori Chiefs and tribes full, exclusive and undisturbed possession of their lands, estates, forests and fisheries; and extended to the Maori people Royal protection and all the rights and privileges of British subjects.
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Benton, Richard A. "The Maori language in New Zealand education." Language, Culture and Curriculum 1, no. 2 (January 1988): 75–83. http://dx.doi.org/10.1080/07908318809525030.
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Norris, Pauline, Simon Horsburgh, Gordon Becket, Shirley Keown, Bruce Arroll, Kirsten Lovelock, Peter Crampton, Jackie Cumming, and Peter Herbison. "Equity in statin use in New Zealand." Journal of Primary Health Care 6, no. 1 (2014): 17. http://dx.doi.org/10.1071/hc14017.
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INTRODUCTION: Preventive medications such as statins are used to reduce cardiovascular risk. There is some evidence to suggest that people of lower socioeconomic position are less likely to be prescribed statins. In New Zealand, Maori have higher rates of cardiovascular disease. AIM: This study aimed to investigate statin utilisation by socioeconomic position and ethnicity in a region of New Zealand. METHODS: This was a cross-sectional study in which data were collected on all prescriptions dispensed from all pharmacies in one city during 2005/6. Linkage with national datasets provided information on patients age, gender and ethnicity. Socioeconomic position was identified using the New Zealand Index of Socioeconomic Deprivation 2006. RESULTS: Statin use increased with age until around 75 years. Below age 65 years, those in the most deprived socioeconomic areas were most likely to receive statins. In the 5564 age group, 22.3% of the most deprived population received a statin prescription (compared with 17.5% of the mid and 18.6% of the least deprived group). At ages up to 75 years, use was higher amongst Maori than non-Maori, particularly in middle age, where Maori have a higher risk of cardiovascular disease. In the 4554 age group, 11.6% of Maori received a statin prescription, compared with 8.7% of non-Maori. DISCUSSION: Statin use approximately matched the pattern of need, in contrast to other studies which found under-treatment of people of low socioeconomic position. A PHARMAC campaign to increase statin use may have increased use in high-risk groups in New Zealand. KEYWORDS: Ethnic groups; New Zealand; prescriptions; socioeconomic status; statins
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Beaton, Jacqueline, Ngaire Kerse, and Martin Connolly. "Public Transport Use by People of Advanced Age." Studies in Social Science Research 3, no. 2 (May 28, 2022): p176. http://dx.doi.org/10.22158/sssr.v3n2p176.
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Background: Both New Zealand M?ori and non-Maori males were most notable in the number who did not make use of public transport in the last twelve months. Method: Transport subsection of the LiLAC study provided the question area for analysis. Enquiry focused on whether older people had travelled on public transport in the last twelve months, how often they made use of the service and why they did not employ such facility. Methods of analysis included binomial logistic regression, Mann-Whitney U test, regression analysis and descriptive analysis.Results: Participants totaled 931 with 421 New Zealand Maori and 510 New Zealand Maori non-Maori.New Zealand Maori: The greater majority of New Zealand Maori signified that they did not use public transport. Of those that did, it was the females either on their own or with some difficulty. Of those that had engaged the service, (83-88 years), it was only once a week. Reasons given for not using public transport comprised primarily revolved around personal choice and knowledge of possible facilities. Other reasons given included continued use of a car, again not wanting to, no available facilities, family, health and the use of other methods of transportation.New Zealand non-Maori: A significant number of male New Zealand non-Maori indicated that had not used the service in the last twelve months. Although of those that did, a comparable number of both male and female non-Maori had similarly either completed the journey on their own or with difficulty. When asked how often they used the service, the majority indicated that they did not. Reasons being routes either not going where respondents wanted or needed to go; and females expressing concern about accessible bus stops or were inconvenient to use. Conclusion: National and/or local government have the opportunity to make improvements in route design, scheduling and diversity in type of bus being made available with the present and future growth of the older population. Also, in line with future developments such authorities could similarly work in conjunction with other providers such as service groups like Lions and Rotary; Retired Serviceman/women Association, Workingmen’s Clubs, Age Concern, Driving Miss Daisy, private organisations, taxi firms, or the provision of Uber sharing, in considering the type and style of public transport being made available to the public.
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Beaton, Jacqueline, Ngaire Kerse, and Martin Connolly. "Driving and Advanced Age." Studies in Social Science Research 3, no. 2 (May 28, 2022): p119. http://dx.doi.org/10.22158/sssr.v3n2p119.
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Background: Advanced aged people continue to use their vehicles, utlising them for a wide variety of purposes. Within that age group female drivers from both New Zealand Maori and non-Maori are predominantly noticeable. Method: Following the first wave of the LiLAC Study the present study examined the results of the Transport and Nottingham Extended Activities of Daily Living sub-sections involving New Zealand Maori aged between 75-95 years and non-Maori participants only aged 85 years. Questions asked of the recipients involved whether they had ever driven, did the still drive, how often and how far they drove in a typical week; and why they drove. Analysis of the results were conducted using a scaled questionnaire, binomial logistic regression, chi-square tests for association, ordinal logistic regression and descriptive analysis.Results: Participant number totalled 931 with 421 New Zealand Maori and 510 New Zealand Maori non-Maori. New Zealand Maori: Nearly double the number of females had ever driven. Of those who do drive both male (73) and female (69) indicated that they did, although females also offered the service of driving to both family and non-family members. Females also presented 1.028 higher odds of having ever driven a car. However, as New Zealand Maori aged a reduction in having ever driven was shown in the results (0.688). Typical weekly use of the car by New Zealand Maori males was grouped (p-value = 0.063), whereas female Maori took the car out daily. Increase in age was found not to be associated with how often New Zealand Maori drove. The odds ratio of Maori males was greater than that of females (p-value = 0.463), similarly with age (p-value = 0.192). In comparison both male and female covered a wide distance, although most noticeable were ones made 1.5-25 kilometres.New Zealand non-Maori: New Zealand non-Maori like New Zealand Maori females were also in the majority as to the number having ever driven. Of those still driving a higher number of males (154) compared to female (136) non-Maori were shown to be still driving. However, unlike New Zealand Maori, none of the non-Maori indicated that they offered their driving services to someone else. Typical weekly driving scores between male and female were not statistically significant different (p = 0.201). Median driving distances for male and female were the same (3.00). A varied use of the car was apparent by both New Zealand Maori and non-Maori.Conclusion: Maintaining independence is of primary concern to both New Zealand Maori and non-Maori. To enable this population group to remain as a contributing part of their community further research is required into their decision making, the licensing procedure and surrounding support facilities.
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Corson, David. "Restructuring Minority Schooling." Australian Journal of Education 37, no. 1 (April 1993): 46–68. http://dx.doi.org/10.1177/000494419303700104.
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This article looks at organisational and curricular responses to cultural diversity which are presently operating alongside one another in New Zealand schooling. It begins with a critique of the minimal curricular response now recommended for government schools: the incorporation of programs in taha Maori (things Maori) within the mainstream curriculum of schools. It then looks at two recent responses which are structural and curricular: the modification of existing schools to take account of Maori student presence within them; and the development of Nga Kura Kaupapa Maori (Maori culture and language immersion primary schools) which are founded upon organisational and pedagogical features which are consistent with Maori cultural values. Conclusions are drawn relevant to the education of ‘involuntary minority’ cultures in Australia whose structural values and mores are very different from the dominant culture. A comparison of the values of Koori and Maori lends support to the view that Australian education could borrow with profit from the New Zealand example.
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Jespersen, Shirley. "Around the Globe: Maori Education in New Zealand." Kappa Delta Pi Record 29, no. 3 (April 1993): 86–88. http://dx.doi.org/10.1080/00228958.1993.10517947.
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Lee, Jenny. "Articulating Ako: Maori Pedagogy in New Zealand Education." International Journal of Diversity in Organizations, Communities, and Nations: Annual Review 4, no. 1 (2006): 0. http://dx.doi.org/10.18848/1447-9532/cgp/v04/39859.
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Harris, Graham. "Conservation of relict potato Solanum tuberosum cultivars within Maori communities in New Zealand." Pacific Conservation Biology 7, no. 3 (2001): 204. http://dx.doi.org/10.1071/pc010204.
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It is generally accepted by scholars that potatoes were first introduced to New Zealand in the late 18th century by Captain James Cook and the French explorer, Marion du Fresne. Further introductions of potatoes from a variety of sources including possible direct introductions from South America, followed into the 19th century. Maori were quick to recognize the advantages that these new introductions had over their traditional food crops including kumara (sweet potato) Ipomoea batatas and Taro Colocasia esculentum both of which they introduced from east Polynesia some 800-100 years previously. Potatoes soon became a staple item in the Maori diet and an important trade commodity and by the mid-19th century they were growing thousands of hectares of potatoes for that purpose. The various cultivars that were introduced were given Maori names and many of these early types are still grown by Maori, having been passed down through families for many generations. With their deep set eyes, often knobbly irregular shape, "open" leaves and colourful tubers these "Maori Potatoes" are quite distinctive in appearance from modern potatoes and some retain many of the features of Solanum tuberosum subsp. andigena types. This paper discusses the adoption of the potato by Maori, the effects it had on Maori society and the perpetuation of the early cultivars within Maori families and communities. This examination of an introduced crop plant and its intersection with an indigenous people is essentially an ethnobotanical study which in addition to its botanical and anthropological foci includes elements of Matauranga Maori (traditional Maori knowledge) history, geography and horticulture. The preservation of these old potato cultivars by generations of Maori people has made a valuable contribution to conservation of biological diversity.
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Fuller, Rebekah, Peter Buchanan, and Mere Roberts. "Medicinal Uses of Fungi by New Zealand Maori People." International Journal of Medicinal Mushrooms 7, no. 3 (2005): 398–400. http://dx.doi.org/10.1615/intjmedmushr.v7.i3.470.
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Tukuitonga, Colin, and Alec Ekeroma. "Covid-19 outbreak reflects inequities in health and socioeconomic disadvantage in Aotearoa/New Zealand and the Pacific Islands." Pacific Health Dialog 21, no. 8 (December 30, 2021): 475–76. http://dx.doi.org/10.26635/phd.2021.124.
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The Covid-19 outbreak in Aotearoa/New Zealand is a timely reminder of the chronic inequities in health and the importance of socioeconomic factors in the origins of the disease. The pandemic has affected mainly indigenous Maori and Pacific people. There were 5,371 confirmed and probable cases of Covid-19 as at 13 November 2021, of which 2,104 (39%) were in Maori and 1,646 (31%) were in Pacific people. Furthermore, 228 (70%) of all hospital admissions were Maori and Pacific people
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Khan, Afrasyab, and Jagdish Prasad. "Colorectal cancer presentation in eastern Bay of Plenty, New Zealand." Journal of Clinical Oncology 31, no. 4_suppl (February 1, 2013): 370. http://dx.doi.org/10.1200/jco.2013.31.4_suppl.370.
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370 Background: New Zealand has a high incidence of colorectal cancer; the death rate is the highest amongst developed countries. New Zealand does not have a national screening program for colorectal cancer yet. This study was done in a region with a higher proportion Maori ethnicity. We hypothesized that there are differences in presentation and pathology of colorectal cancer between Maori and European people. Methods: A review of new cases of colorectal cancer presenting over a period of three years (2008-2011) at Whakatane Hospital was done. Data was collected from clinical records and entered into SPSS software. Results: 113 new cases of colorectal cancer were identified. Median age was 73 years. Maori patients were younger than the rest (median age 60 vs 74.5; p < 0.05). 95 patients were of European ethnicity and 15 were Maori. The predominant sign/symptom on presentation was PR bleeding (32%). Only 5 cases were asymptomatic and diagnosed on surveillance colonoscopy. The histologic type of tumor was adenocarcinoma in 111 cases. The most common site of the tumors was the rectum (18.6%). 34.5% cases had localized disease (stage 1, 2A) with no significant difference between Maori and the rest.18.6% cases had distant metastasis with no significant difference between Maori and the rest. Curative surgery was not done in 16 patients due to advanced disease, comorbidities or patient refusal. Conclusions: A higher proportion of patients were diagnosed with localized disease at presentation compared to the rest of New Zealand.. Fewer Maori patients had colorectal cancer in view of the higher proportion of Maori in the area (42-61%). The age of Maori was significantly lower than the rest. Colorectal cancer screening in New Zealand will likely detect cancer earlier. [Table: see text]
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Williams, Mark. "A Bicultural Education." PMLA/Publications of the Modern Language Association of America 131, no. 5 (October 2016): 1552–56. http://dx.doi.org/10.1632/pmla.2016.131.5.1552.
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In 1995 I Taught a Course in New Zealand Literature at Tokyo University. The Students Were Attentive, and Curious About New Zealand, but they found my Kiwi English hard to follow, being accustomed to American or British varieties. I wondered about their seeming tolerance recently while teaching a similar course to undergraduates back home, at Victoria University, in Wellington, when one of the Maori students complimented a Pākehā (New Zealand European) colleague for her Maori pronunciation. Like most Pākehā, I have a rudimentary grasp of Māori, enough to be familiar with the words and phrases that have entered everyday speech and those in the poetry and fiction I teach. But I cannot conduct a conversation in Māori or read a Māori text, and I am as embarrassed by the irritation that my pronunciation of te reo (the Māori language) causes Māori speakers as I was by the difficulty my rising terminals and strange accent posed for competent English speakers in Japan.
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Barbour, Bob, Sally Jo Cunningham, and Greg Ford. "Maori word-processing for indigenous New Zealand young children." British Journal of Educational Technology 24, no. 2 (May 1993): 114–24. http://dx.doi.org/10.1111/j.1467-8535.1993.tb00678.x.
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Lin, En-Yi J., Sally Casswell, Taisia Huckle, Ru Quan You, and Lanuola Asiasiga. "Does one shoe fit all? Impacts of gambling among four ethnic groups in New Zealand." Journal of Gambling Issues, no. 26 (December 1, 2011): 69. http://dx.doi.org/10.4309/jgi.2011.26.6.
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The aim of the current study is to examine the impacts of gambling among four different ethnic groups within New Zealand (i.e., Maori, Pakeha, Pacific peoples, and Chinese and Korean peoples). Four thousand and sixty-eight Pakeha, 1,162 Maori, 1,031 Pacific people, and 984 Chinese and Korean people took part in a telephone interview that assessed their gambling participation and their quality of life. Results showed a number of differences between ethnic groups. For the Maori and Pacific samples, there were significant associations between gambling participation (especially time spent on electronic gaming machines) and lower ratings in a number of life domains. In contrast to the findings for the Maori and Pacific peoples, which showed predominantly negative associations between gambling modes and people's self ratings of their domains of life, the findings for Pakeha and for Chinese and Korean peoples were more mixed and the associations predominantly positive.
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Smiler, K., and R. L. McKee. "Perceptions of Maori Deaf Identity in New Zealand." Journal of Deaf Studies and Deaf Education 12, no. 1 (August 17, 2006): 93–111. http://dx.doi.org/10.1093/deafed/enl023.
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Ruygrok, P. N., F. R. D. Stewart, H. C. Gibbs, K. K. Sidhu, C. A. Wasywich, and H. A. Coverdale. "Heart transplantation in indigenous people: the New Zealand Maori experience." European Heart Journal 34, suppl 1 (August 2, 2013): P2179. http://dx.doi.org/10.1093/eurheartj/eht308.p2179.
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SIMMONS, D. "Diabetic nephropathy in New Zealand Maori and Pacific Islands people." Nephrology 4, s2 (September 1998): S72—S75. http://dx.doi.org/10.1111/j.1440-1797.1998.tb00476.x.
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Curtis, Toby, Angus Macfarlane, Melissa Derby, and Sonja Macfarlane. "Prejudice, Pathways and Pavlova: A Paradox of Success." Kairaranga 19, no. 2 (January 6, 2020): 9–14. http://dx.doi.org/10.54322/kairaranga.v19i2.301.
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This paper is based on a keynote address presented at the 2017 annual Maori Research Colloquium at the University of Canterbury. The paper provides a snapshot of the history of education in New Zealand, and presents a story of success in the face of enormous social and psychological challenges brought about by historical events and government policies, over time. It is written from an insider’s perspective, and is peppered with personal reflections from its author, one of New Zealand’s pre-eminent educationalists, Sir Toby Curtis, who achieved at the highest levels of education in New Zealand and abroad, and was knighted for his services to Maori education. Sir Toby reflects on the apportioning of power between Maori and non-Maori within the education system, and seeks to determine how an imbalance may have contributed to inequitable educational outcomes for Maori in the last 180 years. The following questions emerge from these ruminations: 1. In what ways has power imbalance within the New Zealand education system impacted on educational experiences and outcomes for Maori?2. How have these educational experiences manifested within (and beyond) the system?3. What meanings and aspirations can be taken from the whakatauk ‘He moana pukekepuke, e ekengia/A choppy sea can be navigated’?In essence, this paper seeks to dig beneath the surface of past occurrences in order to shed some light on the questions posed above. Sir Toby commences by sifting through the history of colonial influences on education in this country, and sprinkles this with his own experiences going to school, many of which were plagued by challenges of various forms. Sir Toby makes bold and often astute observations about the impact of colonial policy on Maori (and how it affected him personally), and redirects the emphasis by proposing a pathway forward for the future of Maori education. At its core, this paper tells a personal storywithin a larger story of a determination to triumph over notions of inferiority and oppression - it is a story of resiliency and a story of hope.
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Simpson, Alexander I. F., Philip M. Brinded, Nigel Fairley, Tannis M. Laidlaw, and Fiona Malcolm. "Does Ethnicity Affect Need for Mental Health Service Among New Zealand Prisoners?" Australian & New Zealand Journal of Psychiatry 37, no. 6 (December 2003): 728–34. http://dx.doi.org/10.1080/j.1440-1614.2003.01260.x.
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Objective: The National Study on Psychiatric Morbidity in New Zealand Prisons identified undiagnosed mental illness and unmet treatment needs for mentally disordered offenders. As approximately 50% of prisoners are of Maori and 8.3% Pacific Island ethnicity, we analyzed the data to determine if there were any differences in the rates of major mental disorders between ethnic groups. Method: A census of all female prisoners, all remand male prisoners and an 18% random sample of the sentenced male prisoners were interviewed employing the diagnostic interview for mental illness (CIDI-A), screening diagnostic interview for relevant personality disorders (PDQ) and suicide screening questions. Self-identified ethnicity was recorded. Ethnic groups were compared for sociodemographic variables, morbidity for mental disorder, treatment experience and suicidality. Results: The ethnic groups were largely similar in age and current prevalence for mental disorders, although there was some evidence of differing sociodemographic factors, especially younger age among the Maori prisoners. Maori report fewer suicidal thoughts, but acted suicidally at the same rate as non-Maori. Treatment for mental disorder was less common among Maori and Pacific Island prisoners than others, both in prison and in the community. Conclusion: Criminogenic factors present in the developmental histories of prisoners might also increase the risk of mental disorders. Ethnic groups were not different in the rate at which they manifest mental disorders in the face of such factors. Younger prisoners were disproportionately more likely to be of Maori or Pacific Island ethnicity. Both prior to and after entry to prison, services must improve responsiveness to Maori and Pacific Island people.
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Page, Ruth. "Variation in storytelling style amongst New Zealand schoolchildren." Narrative Inquiry 18, no. 1 (August 15, 2008): 152–79. http://dx.doi.org/10.1075/ni.18.1.08pag.
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The relationship between emergent narrative skills, gender and ethnicity continues to be an important area of debate, with significant socio-political consequences. This paper explores the ways in which these variables intersect in a cross-cultural, longitudinal study of children’s storytelling, focusing on data taken from a multicultural school in Auckland, NZ. Differences in storytelling style reflected the characteristics of Maori English and Pakeha English conversational narratives, but also varied according to age and gender, where the variation was most marked for the 10-year-old children, and was most polarised between the narratives of the Pakeha girls and Maori boys. A longitudinal comparison indicated that these differences were by no means fixed, and that over time the older Maori boys’ storytelling altered in line with the literacy demands to conform to the dominant westernised pattern being imposed in this pedagogic context. This study thus points to the ongoing importance of analysing the shifting ways in which gender and cultural identity are renegotiated in educational contexts, suggesting that there is more scope for questioning and potentially changing dominant literacy practices in this part of New Zealand.
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KOCHETKOV, Dmitry S. "PAI MARIRE – THE FIRST MAORI CHURCH." Southeast Asia: Actual Problems of Development, no. 4(60) (2023): 265–76. http://dx.doi.org/10.31696/2072-8271-2023-4-3-60-265-276.
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This article is about Pai Marire – a Christian denomination which appeared in the 19th century in New Zealand among the Maori people fighting against the British colonialists. The war was hard, the enemy was strong, and the Maori people needed a strong ideology to unite and to support themselves. Pai Marire helped them as much as it could. Although its believers made a lot of political and strategic mistakes, it seems that Pai Marire performed a rather positive role in the Maori people’s history.
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KOCHETKOV, Dmitry S. "TASMAN EXPEDITION: DISCOVERY OF NEW ZEALAND AND FIRST CONTACT OF EUROPEANS WITH MAORI." Southeast Asia: Actual Problems of Development, no. 1 (54) (2022): 292–303. http://dx.doi.org/10.31696/2072-8271-2022-1-1-54-292-303.
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Shafer, Susanne M. "Bilingual/bicultural education for Maori cultural preservation in New Zealand." Journal of Multilingual and Multicultural Development 9, no. 6 (January 1988): 487–501. http://dx.doi.org/10.1080/01434632.1988.9994353.
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Neha, Tia, Angus Macfarlane, Sonja Macfarlane, Te Hurinui Clarke, Melissa Derby, Toni Torepe, Fiona Duckworth, Marie Gibson, Roisin Whelan, and Jo Fletcher. "Sustainable prosperity and enterprises for Maori communities in Aotearoa New Zealand: a review of the literature." Journal of Enterprising Communities: People and Places in the Global Economy 15, no. 4 (June 18, 2021): 608–25. http://dx.doi.org/10.1108/jec-07-2020-0133.
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Purpose The research in the field of Indigenous peoples and the espousal of their cultural values in the work environment is recognised as being important as a means of overcoming workplace inequities. The purpose of this paper is to examine research about Maori, the Indigenous people of Aotearoa New Zealand that may inform future enterprises for the long-term prosperity of marginalised Indigenous peoples. Design/methodology/approach This study reviews the literature on unique cultural dynamics of whanau Maori (New Zealand Maori family/community) study practices and the importance of work/home/life balance. Furthermore, it considers strengths-based community enterprises that can lead to sustainable prosperity for Maori. Findings The review yielded three theoretical principles that explain mana (sociocultural and psychological well-being), which can be generalised across multiple contexts, with the workplace being one of these contexts. These principles of mana create a contextual match with whanau external realities; an experiential match of a mana empowerment framework that transfers to the study context and an interpersonal understanding of being understood and empowered within the study context. Research limitations/implications The literature review has been limited to research from 2005 onwards and to research that investigates Maori, the Indigenous peoples of Aotearoa New Zealand. Although the review of the literature has these limitations, the review may be of interest to other studies of Indigenous peoples worldwide. Practical implications The key factors are interwoven, and their importance is considered in relation to the development of positive and supportive environments, which link to job retention, satisfaction and productivity in the workplace for Maori. This, in turn, can have beneficial knock-on effects for not only the New Zealand economy but also more importantly for enhancing sustainable livelihoods for upcoming generations. Social implications Tied together, these factors are paramount for cultural, social and ecological benefits for nga rangatahi (young Maori adults) and the wider community in the workplace. Originality/value The literature review’s value and originality derive from a dearth of recent research on supporting nga rangatahi (young Maori adults) for sustainable prosperity.
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Kidman, Joanna. "Shifting Margins, Shifting Centres: Development Paradigms in Maori Education." International Journal of Development Education and Global Learning 2, no. 1 (January 1, 2009): 5–18. http://dx.doi.org/10.18546/ijdegl.02.1.02.
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In this paper, the cosmopolitan and imperial underpinnings of New Zealand Maori development education during the late colonial period are explored in relation to current development priorities. It is argued that these philosophies rapidly hybridised in order to fit local economic and political conditions and further, that a form of neo-colonialism subsequently emerged that combines neoliberalism with late colonial thinking about indigenous development. The expression of these ideas by contemporary elites has significant implications for future development education initiatives in New Zealand.
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Shahid, Syed M. "Managing Diabetes and Obesity in COVID-19 among Maori Adults in New Zealand using Non-Pharmacological Interventions." Diabetes & Obesity International Journal 5, no. 4 (2020): 1–8. http://dx.doi.org/10.23880/doij-16000234.
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Background: World Health Organisation estimated that diabetes and obesity are responsible for 1.6 million and 4 million mortalities, globally. Likewise, New Zealanders also face the serious consequences of diabetes and obesity mainly impacted Maori due to existence of various health disparities. Presently, researches showed that people with pre-existing diabesity conditions are more susceptible to acquire COVID-19 and resulted in 48% mortality, globally. Aim: This literature review was aimed to identify the effects of Non-Pharmacological (lifestyle) interventions implemented for managing diabetes and obesity among adult Maori in New Zealand especially during COVID-19. Method: To conduct a comprehensive literature review, the universally acclaimed peer-reviewed electronic databases such as PubMed, ProQuest, EIT online and cross-references of included articles were used to discover the most relevant, recent studies on the present topic. Reviewer screened the articles based on inclusion criteria. Electronically available peer-reviewed journal articles which include the interventions on diabetes and obesity for adult Maori of New Zealand and should be conducted between 2015 to 2020 were included. Results: Reviewer searched 35 articles in total. Out of which 07 articles were selected according to inclusion criteria. From total 07, 02 articles included lifestyle interventions exclusively on adult Maori men and 05 studies included adult Maori and other ethnic groups. Findings of the review revealed that non-pharmacological interventions without incentives showed more retention rate of Maori adults as compared to intervention with incentives. All the included articles use Maori culturally acceptable approach in implementing lifestyle interventions for diabetes and obesity prevention. Conclusion: More research needs to be conducted for diabetes and obesity prevention among Maori adults in New Zealand as there is limited literature available which becomes insufficient during special circumstances such as COVID-19 Pandemic.
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Grierson, Jeffrey, Marian Pitts, Te Herekiekie Herewini, Geoff Rua'ine, Anthony J. Hughes, Peter J. W. Saxton, Matt Whyte, Sebastian Misson, and Mark Thomas. "Mate Aaraikore A Muri Ake Nei: Experiences of Maori New Zealanders living with HIV." Sexual Health 1, no. 3 (2004): 175. http://dx.doi.org/10.1071/sh03008.
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Background: This paper is drawn from the first comprehensive study in New Zealand of the health and social experiences of HIV positive people and specifically addresses the experiences of HIV positive Maori. Methods: A total of 226 HIV positive men and women completed an anonymous, self-administered HIV Futures New Zealand questionnaire. Twenty-five Maori completed the survey (17 male, 7 female, 1 transgendered). The majority identified as takataapui (Maori and homosexual) five were heterosexual women, and four identified with other sexualities. Results: Seven respondents indicated that they had received pre-test counselling, and 18 that they had received post-test counselling. The mean CD4 count at most recent test was 462.4 cells/µL. The mean HIV viral load result at most recent test was 558.1 copies/mL. Two-thirds of respondents were currently using antiretroviral treatments, and half had taken a break from them. The most commonly cited source of social support was their doctor. Eight respondents were in full-time work; most received benefits or a pension as their main income source; five were living below the poverty line. Only two respondents did not personally know another person with HIV. All had disclosed their status to someone; fifteen said that unwanted disclosure had occurred. Eight reported experiencing discrimination concerning accommodation, nine in a medical setting and seven in relation to employment. Conclusions: Maori people in New Zealand have access to a comprehensive health care system, nonetheless it is of concern that a number report discrimination and unwanted disclosure of their HIV status, most particularly within health care settings.
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Melnick, Merrill J., and Rex W. Thomson. "The Maori People and Positional Segregation in New Zealand Rugby Football." International Review for the Sociology of Sport 31, no. 2 (June 1996): 139–54. http://dx.doi.org/10.1177/101269029603100202.
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Ogden, Jenni A. "First do no Harm. Culturally-Appropriate Neuropsychological Assessment for Indigenous People: A Position Paper." Brain Impairment 2, no. 1 (May 1, 2001): 1–10. http://dx.doi.org/10.1375/brim.2.1.1.
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AbstractThis paper outlines some of the issues that arise when neuropsychologists, usually white, are faced with carrying out neuropsychological assessments on indigenous people. Whilst the focus is on the New Zealand situation and the assessment of Maori, it is suggested that some of the issues and possibly some of the solutions will provide a useful starting point for other countries, including Australia, where indigenous people have been colonised and as a result are over-represented in many of the negative statistics. New Zealand is in a transition stage where the number of indigenous clinical psychologists and neuropsychologists is growing but is still very small. Even when there are enough Maori neuropsychologists to serve the needs of Maori clients, there will still be situations when Maori prefer to be seen by a white neuropsychologist, or when a white neuropsychologist is the only professional available with the appropriate expertise related to the assessment of a particular disorder. It is therefore our professional responsibility to develop knowledge and skills that will assist us to carry out culturally-fair assessments which can lead to a better outcome for the client, and at the very least can reduce the harm done by an insensitive and invalid assessment.
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Feigin, Valery L., Harry McNaughton, and Lorna Dyall. "Burden of Stroke in Maori and Pacific Peoples of New Zealand." International Journal of Stroke 2, no. 3 (August 2007): 208–10. http://dx.doi.org/10.1111/j.1747-4949.2007.00140.x.
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Studying ethnic particularities of stroke epidemiology may not only provide a clue to the causes of the observed racial/ethnic differences in stroke mortality but is also important for appropriate, culturally specific health care planning, prevention in stroke and improved health outcomes. This overview of published population-based stroke incidence studies and other relevant research in the multi-ethnic New Zealand population demonstrates an obvious ethnic disparity in stroke in New Zealand, with the greatest and increasing burden of stroke being imposed on Maori, who are indigenous, and Pacific people, who have migrated and settled in this country. These data warrant urgent and effective measures to be undertaken by health policy makers and health care providers to reverse the unfavourable trends in stroke and improve Maori and Pacific people's health.
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Moeke-Maxwell, Tess. "Bi/Multiracial Maori Women's Hybridity in Aotearoa/New Zealand." Discourse: Studies in the Cultural Politics of Education 26, no. 4 (December 2005): 497–510. http://dx.doi.org/10.1080/01596300500319779.
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Kochetkov, Dmitry. "Unkind Beginning: First Contact of Maori with French." South East Asia Actual problems of Development, no. 3 (52) (2021): 269–81. http://dx.doi.org/10.31696/2072-8271-2021-3-3-52-269-281.
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This article is about the very first visit of the French sailors to New Zealand and their first contact with the native new zealanders now known as Maori people. During this visit a series of conflicts was started, that could affect the whole process of French and British colonization of Polynesia.