Indigenous peoples and ethnic minorities are being diagnosed with schizophrenia at significantly higher rates than majority groups all around the world. Aetiological literature reveals a wide range of causal explanations including biogenetic, social and cultural factors. A major limitation of this body of research is the assumption of schizophrenia as a universal syndrome. When viewed through an indigenous lens, experiences labelled schizophrenic by Western psychiatry have been found to vary from culture to culture in terms of content, meaning and outcome. The current project aimed to investigate Māori ways of understanding experiences commonly labelled ‘schizophrenic’. The philosophical frameworks that guided the research were Kaupapa Māori Theory and Personal Construct Theory. A qualitative approach was used and semi-structured interviews were conducted with 57 participants including tangata whaiora (service users), tohunga (traditional healers), kaumatua/kuia (elders), Pākehā clinicians, Māori clinicians, cultural support workers and students. Four categories were derived from qualitative thematic analysis. These being: making sense of the experiences, pathways of healing, making sense of the statistics and what can we do about the statistics. Overall, Māori constructions related to other indigenous constructions of mental illness and wellbeing cited in the international literature but were in stark contrast to current psychiatric constructions. The current project indicated Māori participants held multiple explanatory models for extra-ordinary experiences with the predominant explanations being spiritual. Other explanations included psychosocial constructions (trauma and drug abuse), historical trauma (colonisation) and biomedical constructions (chemical brain imbalance). Based on these findings, recommendations for the development of culturally appropriate assessment and treatment processes are presented. Over the last couple of centuries a single paradigm, the medical model, has come to dominate the explanation and treatment of illness in Western society. Via legal and political means, indigenous models of illness and wellness have been wiped out or forced to the margins of many societies. This thesis aims to challenge the dominant medical model that has privileged psychiatric knowledges while suppressing others by repositioning indigenous construction at the centre of the research via a Kaupapa Māori framework. Chapter One aims to deconstruct current medical constructions by presenting psychiatry as a culture in itself as opposed to a discipline dedicated to scientific truths. This chapter posits that the culture of psychiatry has lead many clinicians to suffer from “cultural blindness” when working with indigenous and ethnic minority groups. Chapter One uses the tools of science to question the scientific validity and reliability of the construct “schizophrenia”. I conclude that this construct is “unscientific” in itself. I will also look at three themes highlighted by other researchers regarding the treatment of mental illness throughout Western history: treatments are used as a form of social control; treatments can be dehumanising; and the dominance and power of the medical model to define who and what is considered ill. Chapter One also acknowledges the significant role of the consumer movement in developing more humane treatments. Interactions between culture and psychiatry via colonisation are outlined in Chapter Two. I also critique research that is conducted cross culturally in terms of whether researchers attempt to establish the reliability of universal diagnoses or recognise local and unique constructions. Chapter Two challenges the commonly cited finding of higher rates of schizophrenia for ethnic minorities and indigenous peoples by questioning the validity of foreign cultural constructs to explain indigenous forms of illness. This chapter recognises indigenous and cultural constructions of what psychiatry labels ‘schizophrenic’. To illustrate, three ‘culture bound syndromes’ will be discussed. The development of indigenous psychological paradigms is also presented to position the current research within this wider international movement. Chapter Three summarises Māori constructions of illness and wellness. This chapter predominantly draws from early anthropological literature and subsequent psychological studies to represent the resilience of Māori constructions of experiences commonly labelled schizophrenic. In accordance with the experiences of other indigenous populations, this chapter also recognises the impact of colonisation on Māori beliefs and practices relevant to maintaining wellness. To illustrate the effect of colonisation, disparities in statistics between Māori and non-Māori for admissions and readmissions to inpatients units for psychotic disorders will be discussed. Explanations for these disparities will also be outlined. Within Chapter Three, the resistance and revival of Māori constructions is also recognised as a function of the development of bicultural and Kaupapa Māori Services. Chapter Four, summarises the theoretical orientation of the research. This research is qualitative and assumes a post-modern critical paradigm. Two theoretical frameworks were used within this research (Kaupapa Māori Theory and Personal Construct Theory) to represent the two worlds in which the research was conducted (Indigenous and Western). Chapter Five outlines the methodology by recounting a somewhat layered journey. Within the first section, ‘Who am I’, I have positioned myself by sharing my journey towards conducting this project. The second section, ‘Where did I want to go’, outlines the research aims and process of consultation. The final section summarises ‘What I did’ in terms of qualitative interviews and the process undertaken for interpretation and presentation of the data. Chapter Six presents the results of the research according to the four categories developed from qualitative analysis. These were: ‘Making sense of extra-ordinary experiences’, ‘Pathways of healing’, ‘Making sense of the statistics’ and ‘What can we do about the statistics’. Within this chapter I have attempted to present quotes with as little interpretation as possible (over and above sorting of themes) to allow the reader to make their own interpretations before reading the discussion. Chapter Seven summarises the major findings from each category and relates the results to the national and international literature. Clinical and theoretical implications are discussed with recommendations for future research. The limitations and strengths of the research are highlighted and conclusions drawn from the research journey. The plan for dissemination is also presented.

Ngā Kupu Whakataki: Abstract The study focuses on identifying how the reconstruction of the whānau and its approach to childrearing through the colonisation of Māori society can be perceived within the experiences of the case study of four generations of one whānau. A kaupapa Māori approach to research provided a framework for members of our whānau to socially construct their realities regarding the dynamics of our four generation whānau collaboratively. Socio-cultural theoretical frameworks were used to analyse approaches to whānau and childrearing.

Hearing loss has a prevalence of 10.3% in New Zealand, with the Māori population being disproportionately affected compared to the non-Māori population. Hearing loss is an impairment that is under-recognised, under-reported and under-treated. This can be explained by the many existing barriers – the shortage of audiological services, financial cost to an individual seeking treatment, the stigma of both hearing loss and hearing aids, and healthcare seeking rates, particularly among the Māori population. This study aimed to develop a Māori language adaptive digit triplet test that could be offered remotely via the telephone and Internet as a hearing-screening test. Three sets of recordings were made of digit triplets spoken in te reo Māori by a female speaker. Two of these sets were selected for normalisation in speech noise. Normal-hearing participants (8 listeners) with hearing thresholds ≤20 dB HL were tested to establish the intelligibility of the individual recorded digits at various signal-to-noise ratios (-13, -10.5, -8 and -5.5 dB). Psychometric functions were fitted to the intelligibility data, and the digits in each position of the triplet that had the steepest slope were selected as the final test stimuli. The level of each selected digit was then adjusted to achieve equal intelligibility as measured at the midpoints of the psychometric functions. These digits were then assembled into eight equivalent lists of similar difficulty, ready for pilot testing. Due to low participant numbers, the pilot testing phase was not completed. Further development of this test continues as the focus of a follow-on study.

This thesis argues for an Indigenous women’s cultural construction of information technology (IT). In Aotearoa New Zealand, Māori women have established Mana Wāhine discourses, principles, theories and practices (Evans, 1994; Hutchings, 2002b, 2005; Irwin, 1990, 1992b; Jahnke, 1997b; Pihama, 2001; Smith, 1992; Te Awekotuku, 1991). Mana Wāhine is the power, legitimacy, authority and spirituality of Māori women as determined by mātauranga wāhine [Māori women’s knowledge and epistemology] (Jenkins & Pihama, 2001). Mana Wāhine is about theorising, analysing and conducting research for, by, and with, Māori women (Pihama, 2001). Māori women have always been IT professionals through Ngā Kaiwhatu Kākahu Me Te Kākahu [The Cloak Weavers and the Cloak]. The overall intent of this research is to develop a Mana Wāhine in IT conceptual framework. The research aim is to identify the key discourses, principles and theories of Mana Wāhine for an Indigenous Māori women’s cultural construction of IT? IT has the cultural constructs of the dominant society, which design and shape it (Dirksen, 2001; Stewart, 1993). The herstories of twenty-four Indigenous Māori women in IT provide lived experiences of colonising, decolonising and indigenising of IT. The colonial oppression within IT education and the workplace underpin the hegemonic ‘geek neo-colonial male’ culture. Indigenous Māori women’s culture is constructed as the ‘Other’. The Indigenous peoples’ literature disregards gender and white women in IT literature disregard ethnicity, race and colonisation. The joint effects of being Indigenous Māori women are fraught with complexity. For Indigenous women to participate in IT means assimilating into geek neo-colonial and male beliefs maintaining culture-neutral ideology, as a new form of cultural imperialism. Through such power relations, cultural identity is left at the door when entering IT where Māori women define themselves as the only lonely, the only Indigenous Māori woman. The decolonising and indigenising of IT is where Māori women assert their cultural rights to participate as Mana Wāhine in IT – Ngā Kaiwhatu Kākahu Me Te Kākahu. In future, research needs to assert that Indigenous women be first beneficiaries of IT (Kamira, 2000b). Mana Wāhine deconstructs colonising and culture-neutral ideologies forming a localised view to indigenise IT for women. IT cannot be at the expense of Mana Wāhine. For the benefit of our people, children and ourselves, Mana Wāhine in IT will always fight for cultural survival.

In New Zealand Maori are less likely to engage in tertiary level education and less likely to complete a tertiary level qualification than non Maori. These issues of recruitment and retention are reflected in other areas for Maori such as health, where Maori have worse levels of health Maori are more likely to have lower socioeconomic status. The initial findings of recent research indicate that Maori nursing students find it a struggle to remain on the Bachelor of Health Science in nursing degree programme. This study is designed to explore further what might be occurring for Maori nursing students by obtaining a snapshot of their health. Aim: To describe the health status of Maori nursing students. Participants: 75 nursing students undertaking nursing degree programmes in New Zealand, who identified as Maori. Method: A cross-sectional survey was undertaken with Maori nursing students completing nursing degrees from thirteen of sixteen tertiary institutions in New Zealand. Instrument: A questionnaire comprising demographic data, SF-36, and two cultural questions was used for students to self assess their health status. Participants were also invited to write relevant comments on the survey. Findings: Descriptive statistical data revealed participants with a stronger cultural identity as Maori were more likely to have their cultural needs met whilst studying compared to participants with a weaker Maori cultural identity. Participants in a relationship had more income than those who were not in a relationship. Participants’ overall health was worse than one year prior and their physical health was better than their mental health. More specifically, for physical health, general health, tiredness and lack of vitality were most affected, while roles and relationships were most affected for mental health. Implications: Institutions providing cultural support and kaupapa Maori programmes may assist in improving the recruitment and retention of Maori in nursing programmes. These results revealed a snapshot picture of the health 3 status of Maori nursing students and identified issues around their health status which is consistent with the literature.

This thesis argues for an Indigenous women’s cultural construction of information technology (IT). In Aotearoa New Zealand, Māori women have established Mana Wāhine discourses, principles, theories and practices (Evans, 1994; Hutchings, 2002b, 2005; Irwin, 1990, 1992b; Jahnke, 1997b; Pihama, 2001; Smith, 1992; Te Awekotuku, 1991). Mana Wāhine is the power, legitimacy, authority and spirituality of Māori women as determined by mātauranga wāhine [Māori women’s knowledge and epistemology] (Jenkins & Pihama, 2001). Mana Wāhine is about theorising, analysing and conducting research for, by, and with, Māori women (Pihama, 2001). Māori women have always been IT professionals through Ngā Kaiwhatu Kākahu Me Te Kākahu [The Cloak Weavers and the Cloak]. The overall intent of this research is to develop a Mana Wāhine in IT conceptual framework. The research aim is to identify the key discourses, principles and theories of Mana Wāhine for an Indigenous Māori women’s cultural construction of IT? IT has the cultural constructs of the dominant society, which design and shape it (Dirksen, 2001; Stewart, 1993). The herstories of twenty-four Indigenous Māori women in IT provide lived experiences of colonising, decolonising and indigenising of IT. The colonial oppression within IT education and the workplace underpin the hegemonic ‘geek neo-colonial male’ culture. Indigenous Māori women’s culture is constructed as the ‘Other’. The Indigenous peoples’ literature disregards gender and white women in IT literature disregard ethnicity, race and colonisation. The joint effects of being Indigenous Māori women are fraught with complexity. For Indigenous women to participate in IT means assimilating into geek neo-colonial and male beliefs maintaining culture-neutral ideology, as a new form of cultural imperialism. Through such power relations, cultural identity is left at the door when entering IT where Māori women define themselves as the only lonely, the only Indigenous Māori woman. The decolonising and indigenising of IT is where Māori women assert their cultural rights to participate as Mana Wāhine in IT – Ngā Kaiwhatu Kākahu Me Te Kākahu. In future, research needs to assert that Indigenous women be first beneficiaries of IT (Kamira, 2000b). Mana Wāhine deconstructs colonising and culture-neutral ideologies forming a localised view to indigenise IT for women. IT cannot be at the expense of Mana Wāhine. For the benefit of our people, children and ourselves, Mana Wāhine in IT will always fight for cultural survival.

This thesis examines the role of local government elected members to progress urban sustainability, and the views of Māori leaders’ on governance and sustainability. It is set within a wider context of local government reform and changing expectations of governance and captures a point in time in the evolution of Pākehā and Māori governance structures in Aotearoa New Zealand. The thesis contributes to the paucity of scholarship in these fields. Local government has evolved from the early provincial legislatures, to acknowledge Te Tiriti o Waitangi and recognise the importance of sustainable development. The Local Government Act 2002 fundamentally changed the role and purpose of New Zealand local government. At the heart of both Te Tiriti o Waitangi and the LGA was the aspiration for community and Māori participation in local governance and progress towards sustainable development. The ‘three-house concept’ described in the Raukawa Trustees partnership-two cultures development model (Winiata 2005) and the Community Sector Taskforce (2006) model is reflected in the structure of this thesis. It provides for a Pākehā House, a Tikanga Māori House and a Treaty House – a conceptual space where Māori and Pākehā values and practices can come together in mutual respect. The Pākehā House of the thesis establishes a broader role for New Zealand elected members to promote urban sustainability by focusing on cross-sector collaboration and multi-level governance. While multi-level governing was found to be widespread across urban territorial authorities, an elected member focus on collaboration was notably absent. Aotearoa New Zealand’s urban local authorities had begun mainstreaming sustainable development practices. Environmental management and restoration activity was widespread. Initiatives progressing social and cultural well-being were gaining prominence. The Tikanga Māori House recognises that the LGA 2002 had failed to bring about transformation of Māori participation in local government. Where the Māori voice struggled to be heard, the Act’s discretionary provisions had tended to preserve the status quo. Two paths to the future are offered: firstly, constitutional change - a new system of local government that recognises the validity of tino rangatiratanga as an equal authority, which could be modeled on the working examples of Treaty-based governance presented in this thesis. Secondly, improvements to the current system of local government are recommended. They are: - Hui and whanaungatanga, as a path to consensus decision-making. - Iwi authorities be recognised as local authorities, to provide opportunities for urban Māori to participate in local government. - The status of iwi management plans be lifted, and they be mandatory in the way that a district plan is mandatory. - The mana whenua relationship be strengthened to increase the capacity of mana whenua to consult with tauiwi in their rohe, and exercise kaitiakitanga and manaakitanga. These improvements need to be based on an effective parallel model of Māori representation, or Māori wards and seats. The Treaty House presents a case for strengthening a partnerships approach to governance. The effective inclusion of both Pākehā and Māori communities alike is identified as a prerequisite for further progress towards urban sustainability in Aotearoa New Zealand.

Manaakitanga plays an important role in Māori society. There are several meanings associated to this Māori cultural concept, one of which refers to the fostering and nurturing of relationships between a host and a visitor. The well-being of the visitor is paramount to the development of this relationship as the mana (prestige) of the host is at stake. If the host fails to manaaki (support) their visitor this could result in the loss of mana within the Māori community as the host has shown they are incapable of attending to the needs of others. In recent times, there has been an increased presence of the term manaakitanga in tourism related documents, which has generated several interpretations of this cultural concept. Currently, various government organisations use this concept as a basis for developing both short and long-term strategies. This is particularly noticeable in the New Zealand Tourism Strategy 2015. However, there are varied interpretations of the term manaakitanga by the tourism industry, which are in conflict with Māori operators understanding and knowledge of manaakitanga reflected in their businesses. In order to contextualise the experiences and perspectives provided by Māori tourism operators, a theoretical framework has been developed. This framework called ‘Te Kōhai’ located in kaupapa Māori (Māori ideology) ideology best reflects the world-view of the participants who form the basis of this study. Thus, this study has been prompted by the research question - how is manaakitanga interpreted in a Māori tourism operation? Possible misinterpretation of manaakitanga may result in the concept being used incorrectly and the transgression of cultural practices, thus compromising the experiences offered by Māori tourism operations. It is important then, to investigate, whether manaakitanga is understood as ‘hospitality’ in the tourism industry and more specifically, by people who work within a Māori tourism operation. Additionally, it is important to determine how staff employed in a Māori tourism operation, understand and portray this concept. Subsequently, interpretations of manaakitanga from the perspective of Māori tourism operators, forms the basis of this thesis.

This thesis examines the role of local government elected members to progress urban sustainability, and the views of Māori leaders’ on governance and sustainability. It is set within a wider context of local government reform and changing expectations of governance and captures a point in time in the evolution of Pākehā and Māori governance structures in Aotearoa New Zealand. The thesis contributes to the paucity of scholarship in these fields. Local government has evolved from the early provincial legislatures, to acknowledge Te Tiriti o Waitangi and recognise the importance of sustainable development. The Local Government Act 2002 fundamentally changed the role and purpose of New Zealand local government. At the heart of both Te Tiriti o Waitangi and the LGA was the aspiration for community and Māori participation in local governance and progress towards sustainable development. The ‘three-house concept’ described in the Raukawa Trustees partnership-two cultures development model (Winiata 2005) and the Community Sector Taskforce (2006) model is reflected in the structure of this thesis. It provides for a Pākehā House, a Tikanga Māori House and a Treaty House – a conceptual space where Māori and Pākehā values and practices can come together in mutual respect. The Pākehā House of the thesis establishes a broader role for New Zealand elected members to promote urban sustainability by focusing on cross-sector collaboration and multi-level governance. While multi-level governing was found to be widespread across urban territorial authorities, an elected member focus on collaboration was notably absent. Aotearoa New Zealand’s urban local authorities had begun mainstreaming sustainable development practices. Environmental management and restoration activity was widespread. Initiatives progressing social and cultural well-being were gaining prominence. The Tikanga Māori House recognises that the LGA 2002 had failed to bring about transformation of Māori participation in local government. Where the Māori voice struggled to be heard, the Act’s discretionary provisions had tended to preserve the status quo. Two paths to the future are offered: firstly, constitutional change - a new system of local government that recognises the validity of tino rangatiratanga as an equal authority, which could be modeled on the working examples of Treaty-based governance presented in this thesis. Secondly, improvements to the current system of local government are recommended. They are: - Hui and whanaungatanga, as a path to consensus decision-making. - Iwi authorities be recognised as local authorities, to provide opportunities for urban Māori to participate in local government. - The status of iwi management plans be lifted, and they be mandatory in the way that a district plan is mandatory. - The mana whenua relationship be strengthened to increase the capacity of mana whenua to consult with tauiwi in their rohe, and exercise kaitiakitanga and manaakitanga. These improvements need to be based on an effective parallel model of Māori representation, or Māori wards and seats. The Treaty House presents a case for strengthening a partnerships approach to governance. The effective inclusion of both Pākehā and Māori communities alike is identified as a prerequisite for further progress towards urban sustainability in Aotearoa New Zealand.

Manaakitanga plays an important role in Māori society. There are several meanings associated to this Māori cultural concept, one of which refers to the fostering and nurturing of relationships between a host and a visitor. The well-being of the visitor is paramount to the development of this relationship as the mana (prestige) of the host is at stake. If the host fails to manaaki (support) their visitor this could result in the loss of mana within the Māori community as the host has shown they are incapable of attending to the needs of others. In recent times, there has been an increased presence of the term manaakitanga in tourism related documents, which has generated several interpretations of this cultural concept. Currently, various government organisations use this concept as a basis for developing both short and long-term strategies. This is particularly noticeable in the New Zealand Tourism Strategy 2015. However, there are varied interpretations of the term manaakitanga by the tourism industry, which are in conflict with Māori operators understanding and knowledge of manaakitanga reflected in their businesses. In order to contextualise the experiences and perspectives provided by Māori tourism operators, a theoretical framework has been developed. This framework called ‘Te Kōhai’ located in kaupapa Māori (Māori ideology) ideology best reflects the world-view of the participants who form the basis of this study. Thus, this study has been prompted by the research question - how is manaakitanga interpreted in a Māori tourism operation? Possible misinterpretation of manaakitanga may result in the concept being used incorrectly and the transgression of cultural practices, thus compromising the experiences offered by Māori tourism operations. It is important then, to investigate, whether manaakitanga is understood as ‘hospitality’ in the tourism industry and more specifically, by people who work within a Māori tourism operation. Additionally, it is important to determine how staff employed in a Māori tourism operation, understand and portray this concept. Subsequently, interpretations of manaakitanga from the perspective of Māori tourism operators, forms the basis of this thesis.