Narratives of 'being Maori in addiction' have developed in a context in which Maori have been constituted as both 'drunken savages' and 'traditionally' abstinent. Discourses of colonialism and ongoing marginalisation, not to mention resistance, have been most salient in Maori narratives, while those focused on 'cultural deficit' have been more prominent within hegemonic narratives. The goal of the current thesis was to increase understanding of the construction of being Maori in addiction' by: i) identifying key discursive resources used to constitute related subject positions; and ii) identifying the ways in which such resources were deployed to accomplish particular tasks. A review of influential texts identified several core discourses, which located Maori within 'traditions' of collectivity, spirituality and connection with the land. However, the ongoing impact of colonisation, including contemporary alienation from 'tradition', and construction of Maori as the inferior 'other' within hegemonic narratives were prominent. Discourses of addiction have characteristically been based on biological notions of 'disease' and 'disorder', however, psychosocial discourse has become prominent more recently. The '12 Steps' of Alcoholic Anonymous, which provided the primary resource for participants with regard to 'addiction', also includes explicit discourses of spirituality. The current thesis was implemented within a methodological framework, kaupapa Maori. In this context deconstructive discourse analysis was identied as the most appropriate means of analysing interview data gathered from 11 men attending a 'addiction treatment' programme. The results indicated that while 'tradition' was central to narratives of 'being Maori', dicources of alienation and loss were equally salient. In terms of 'addiction', discourses of genetic inheritance were most prominent, although psychosocially constituted 'underlying issues' were also clearly located as being important. Such 'issues' were linked to both general life experiences and 'being Maori'. 'Treatment' narratives revolved around transformative narratives of 'self'. As participants disconnected themselves from 'addiction' and 'underlying issues', they reconnected with their positive ;essential self', previously compromised by 'addiction'. Two main discourses were utilised in terms of the relationship between 'being Maori' and 'addiction'. The first, deployed in aetiological narratives, constituted an inevitable link between 'being Maori' and substance use. The second, more prominent in 'treatment' narratives, located substance use as antithetical to 'Maori culture'. While both Maori and 12 Step 'traditions' were highlighted in participants' narratives, the latter tended to be privileged. 'Being Maori' was identified as important, or at least relevant, however, the opportunity to engage with integrated indigenised narratives of 'addiction' appeared to be limited by several factors. Essentialist 'tradition', for example, tended to be uncritically privileged within discourses that failed to account for contemporary 'diverse Maori realities', ignoring the complexities of relations between and within Te Ao Maori and Te Ao Pakeha. Additionally, '12 Step' discourses of 'treatment' limited construction of more broadly focused narratives of 'recovery'. Overall, the results indicated a clear need for Maori 'addiction treatments' to avoid essentialist notions of 'tradition' and support integrated narratives of 'being Maori in addication', which reflect the varied needs, capacity and experiences of individuals and whanau.