Tuhoe is considered to be one of the last bastions of 'traditional' Maori language and culture. The main purpose of the research was to examine the mental health status of Tuhoe kaumatua (elderly). Even before the research was undertaken anecdotal evidence indicated that a significant feature of the Tuhoe aging population was the apparent absence of mental health problems. Kaumatua are however particularly susceptible to physical diseases that afflict modern Maori, regardless of geography or tribal origin. To explore the health status of Tuhoe kaumatua, the study needed to take into account external cultural influences and, in particular, the colonial experience. This justifies a comprehensive theoretical approach that includes European philosophical influences which, it will be argued, have impacted on Maori lifeways. Notwithstanding, the study draws principally on Maori conceptualisations of the world, mainly because kaumatua mental wellness was considered to be inextricable to Tuhoe language and culture. The research attempted to isolate those factors that sustain kaumatua mental wellness. In determining the causal factors of wellness it soon became apparent that the practice of traditional Maori healing, embedded in ancient esoteric knowledge, was of considerable significance. This feature is apparent from the outset. The opening karakia of the Tuhoe tohunga (specialist/healer), Hohepa Kereopa invokes ancient Maori atua (Gods) and endows the work with an aura of spiritual protection. He has stipulated that both the karakia (prayer) and mihi (greeting) remain in Maori (Tuhoe dialect) because he believes that the essence of these rituals are best preserved in the Maori language. Throughout this entire body of work Hohepa Kereopa maintains a discernible and enduring presence.

The study seeks to answer the question: What are the human and cultural factors in the whakapapa process? This research identifies human and cultural factors that will explicitly direct the future design of an Information Systems design and development project. Current systems and approaches come from a western/euro-centric perception of the world (Locus), but much of the data that are to be stored in the system come from unique tribal sources (Demotic). These approaches, the Locus and the Demotic, oppose each other on what to store, how it should be stored and how it may be retrieved. The approaches are the result of cultural patterns that have evolved and raise issues about the treatment of data in information systems. Issues are argued against the work of Foucault and are subsequently addressed before the data that is gathered for the study are analysed. The work of Foucault is adopted and key concepts are arrived at: Kotahitanga/Herkunft, the representation of subtle, singular, and sub-individual marks that may connect and link a person to others, forming a dense network that is difficult to unravel; Hei Ahua/Entstehung, the exact essence nature of something; and, T¯imatanga/Ursprung, the state held at the moment of arising. These establish a framework for the analysis of data. Foucault identifies two types of person, the Genealogist and the Historian. In the study these types are used to represent the approach taken by the Locus and the Demotic. They are contrasted against each other throughout the study to show how their approaches differ in vital ways. The process of comparing and contrasting the Genealogist and the Historian includes qualitative analysis and symbolic interactionism. The ethnographic analysis method, symbolic interactionism, is used to analyse primary data sources. Qualitative analysis is used to analyse secondary sources. Together, they are used to derive a cohesive set of 38 symbols that are recognisable as factors in the development of the information system. The 38 symbols are aggregated to arrive at 29 human and cultural factors in the whakapapa process. The factors can be used to guide the development of an information system for managing complex data structures.

This thesis investigates the process of gathering user requirements for a computer system to support processes involved with Maori genealogy (whakapapa). The two main objectives are: 1). to provide information on users' requirements, and 2). to assess and refine where needed the usability approach and techniques (usability instrument) for such a task.The applied research is informed by usability methods and is emergent in that the aim is to apply the best method for the task at hand, to reflect on outcomes and then do the next step. Initial interviews and some fine-grained analysis of data types from existing data were done. In-depth inquiry into actual users was seen to be needed to get a more detailed picture of not only the specific needs but also to put that into a wider perspective of users' life values and goals. Several interviews were conducted. The usability 'methods' of building personas and user profiling were applied to the data but the end result did not reflect the breadth and difference in users. In-depth analysis of the interview data lead to identification of a number of crucial areas that require further research, importantly; how computer-based systems would enhance the learning relationship and get young people involved and how access, security and validity would be designed. The concept of Maori as a group user was proposed, which includes the roles of knowledge holder, technical expert and end user with each role using the system in a different, but cohesive, way. Further work needs to be done in investigating sub-groups within Maori not covered in this study; particularly young people and people living in rural areas. In summary, the research raised more questions than answers in terms of user requirements, however it did produce applied investigation of methods that can be used to progress the gathering of user requirements and providing a basis for usability.

Tuhoe is considered to be one of the last bastions of 'traditional' Maori language and culture. The main purpose of the research was to examine the mental health status of Tuhoe kaumatua (elderly). Even before the research was undertaken anecdotal evidence indicated that a significant feature of the Tuhoe aging population was the apparent absence of mental health problems. Kaumatua are however particularly susceptible to physical diseases that afflict modern Maori, regardless of geography or tribal origin. To explore the health status of Tuhoe kaumatua, the study needed to take into account external cultural influences and, in particular, the colonial experience. This justifies a comprehensive theoretical approach that includes European philosophical influences which, it will be argued, have impacted on Maori lifeways. Notwithstanding, the study draws principally on Maori conceptualisations of the world, mainly because kaumatua mental wellness was considered to be inextricable to Tuhoe language and culture. The research attempted to isolate those factors that sustain kaumatua mental wellness. In determining the causal factors of wellness it soon became apparent that the practice of traditional Maori healing, embedded in ancient esoteric knowledge, was of considerable significance. This feature is apparent from the outset. The opening karakia of the Tuhoe tohunga (specialist/healer), Hohepa Kereopa invokes ancient Maori atua (Gods) and endows the work with an aura of spiritual protection. He has stipulated that both the karakia (prayer) and mihi (greeting) remain in Maori (Tuhoe dialect) because he believes that the essence of these rituals are best preserved in the Maori language. Throughout this entire body of work Hohepa Kereopa maintains a discernible and enduring presence.

The study seeks to answer the question: What are the human and cultural factors in the whakapapa process? This research identifies human and cultural factors that will explicitly direct the future design of an Information Systems design and development project. Current systems and approaches come from a western/euro-centric perception of the world (Locus), but much of the data that are to be stored in the system come from unique tribal sources (Demotic). These approaches, the Locus and the Demotic, oppose each other on what to store, how it should be stored and how it may be retrieved. The approaches are the result of cultural patterns that have evolved and raise issues about the treatment of data in information systems. Issues are argued against the work of Foucault and are subsequently addressed before the data that is gathered for the study are analysed. The work of Foucault is adopted and key concepts are arrived at: Kotahitanga/Herkunft, the representation of subtle, singular, and sub-individual marks that may connect and link a person to others, forming a dense network that is difficult to unravel; Hei Ahua/Entstehung, the exact essence nature of something; and, T¯imatanga/Ursprung, the state held at the moment of arising. These establish a framework for the analysis of data. Foucault identifies two types of person, the Genealogist and the Historian. In the study these types are used to represent the approach taken by the Locus and the Demotic. They are contrasted against each other throughout the study to show how their approaches differ in vital ways. The process of comparing and contrasting the Genealogist and the Historian includes qualitative analysis and symbolic interactionism. The ethnographic analysis method, symbolic interactionism, is used to analyse primary data sources. Qualitative analysis is used to analyse secondary sources. Together, they are used to derive a cohesive set of 38 symbols that are recognisable as factors in the development of the information system. The 38 symbols are aggregated to arrive at 29 human and cultural factors in the whakapapa process. The factors can be used to guide the development of an information system for managing complex data structures.

Maori aspirations for a better future are inextricably linked to their health and well-being. Research is a central element of any strategy to ensure that the inequalities of today will not be experienced by Maori children of the future. Kaupapa Maori research has been at the forefront of the indigenous challenge to Western research practices which continue to frame Maori as the 'other' and victim blame by measuring differences to non-Maori and then attribute identified negative differences to Maori deficit. A kaupapa Maori framework validates Maori realities and enables the development of research processes that are based on a Maori worldview and endorse Maori values and beliefs. Proponents of distinctly Maori research methodologies have questioned the appropriateness of ethical review processes that are based on Western concepts of ethics that they contend are incongruent with Maori cultural values and beliefs. Maori ethical issues identified in the literature that arise from this interface have similarities with indigenous ethical themes of respect, control and reciprocity. This qualitative research study was based on a kaupapa Maori approach. The research addressed two main research questions: whether the current system of ethical review in New Zealand is responsive to Maori and how can tikanga Maior inform Maori research ethics. Primary data for this study was drawn from interviews with Maori members of ethics committees and analysed thematically. The major conclusion of this study was that the current ethical review process is limited in its responsiveness to Maori. The research found that Maori values were generally marginalised within ethical review processes that are based on universal ethics derived from a Western value base. A number of key ethical issues for Maori are not addressed appropriately within the current system of ethical review due to the limited parameters, in Maori terms, of the review process. It is essential that Maori issues and concerns be addressed in order for Maori to benefit from the activities of the research sector. Differences exist between Maori and Western concepts of ethics and the inclusion of tikanga Maori within the ethical review process could lead to a more transparent and responsive evaluation and greatly enhance the quality of ethical review of health research in New Zealand. The development of a Maori ethical framework that describes the principles of tikanga Maori and their application within the context of research ethics could provide a culturally appropriate framework for ethical review. Such a framework would address ethical issues of significance for Maori in research. The establishment of a National Maori Ethics Committee and the development of a parallel Maori ethical review pathway would further enhance Maori responsiveness.

Whanau is often qualified as synonymous to the description family, or extended family. The purpose of this study is to show that whanau is not only a social grouping belonging to Maori society, but an aspect of cultural identity central to the future development of Maori. Whanau is a concept belonging to Te Ao Maori, and the development of this concept has been challenged through the history of Aotearoa by external cultural influences and internal responses to these influences. These influences include Western paradigms and societal norms introduced through colonisation and leading to the modern perception that whanau is a mirror image of the concept of family.Modernisation, as an example of a Western developmental theory is applied in this study to demonstrate the impact of an ethnocentric notion on the concept and experience of whanau - culturally, socially, economically and spiritually. It is observed by the writer that whanau remains central to strategies for development as a people notwithstanding this experience. This observation required that the study explore the key elements retained by whanau, for the concept of whanau to have achieved sustainability. Although the effects of external influences have impacted on the structural, functional and relational aspects of whānau, it is evident in the findings from this study conducted with descendents of Ngati Te Oro that the practice of whanau as a cultural grouping was significant to retaining a cultural identity. This finding has strengthened the position that there are specific contributing aspects towards a secure whanau identity that provides the foundations as well as the vehicle to progress the development of Maori.

Whanau is often qualified as synonymous to the description family, or extended family. The purpose of this study is to show that whanau is not only a social grouping belonging to Maori society, but an aspect of cultural identity central to the future development of Maori. Whanau is a concept belonging to Te Ao Maori, and the development of this concept has been challenged through the history of Aotearoa by external cultural influences and internal responses to these influences. These influences include Western paradigms and societal norms introduced through colonisation and leading to the modern perception that whanau is a mirror image of the concept of family.Modernisation, as an example of a Western developmental theory is applied in this study to demonstrate the impact of an ethnocentric notion on the concept and experience of whanau - culturally, socially, economically and spiritually. It is observed by the writer that whanau remains central to strategies for development as a people notwithstanding this experience. This observation required that the study explore the key elements retained by whanau, for the concept of whanau to have achieved sustainability. Although the effects of external influences have impacted on the structural, functional and relational aspects of whānau, it is evident in the findings from this study conducted with descendents of Ngati Te Oro that the practice of whanau as a cultural grouping was significant to retaining a cultural identity. This finding has strengthened the position that there are specific contributing aspects towards a secure whanau identity that provides the foundations as well as the vehicle to progress the development of Maori.

Maori aspirations for a better future are inextricably linked to their health and well-being. Research is a central element of any strategy to ensure that the inequalities of today will not be experienced by Maori children of the future. Kaupapa Maori research has been at the forefront of the indigenous challenge to Western research practices which continue to frame Maori as the 'other' and victim blame by measuring differences to non-Maori and then attribute identified negative differences to Maori deficit. A kaupapa Maori framework validates Maori realities and enables the development of research processes that are based on a Maori worldview and endorse Maori values and beliefs. Proponents of distinctly Maori research methodologies have questioned the appropriateness of ethical review processes that are based on Western concepts of ethics that they contend are incongruent with Maori cultural values and beliefs. Maori ethical issues identified in the literature that arise from this interface have similarities with indigenous ethical themes of respect, control and reciprocity. This qualitative research study was based on a kaupapa Maori approach. The research addressed two main research questions: whether the current system of ethical review in New Zealand is responsive to Maori and how can tikanga Maior inform Maori research ethics. Primary data for this study was drawn from interviews with Maori members of ethics committees and analysed thematically. The major conclusion of this study was that the current ethical review process is limited in its responsiveness to Maori. The research found that Maori values were generally marginalised within ethical review processes that are based on universal ethics derived from a Western value base. A number of key ethical issues for Maori are not addressed appropriately within the current system of ethical review due to the limited parameters, in Maori terms, of the review process. It is essential that Maori issues and concerns be addressed in order for Maori to benefit from the activities of the research sector. Differences exist between Maori and Western concepts of ethics and the inclusion of tikanga Maori within the ethical review process could lead to a more transparent and responsive evaluation and greatly enhance the quality of ethical review of health research in New Zealand. The development of a Maori ethical framework that describes the principles of tikanga Maori and their application within the context of research ethics could provide a culturally appropriate framework for ethical review. Such a framework would address ethical issues of significance for Maori in research. The establishment of a National Maori Ethics Committee and the development of a parallel Maori ethical review pathway would further enhance Maori responsiveness.