Maori health development advanced with the Hui Taumata (1984) and with the emergence of by Maori for Maori health service delivery. Rapua te ora, by Maori for Maori health service delivery. Rapua te ora, by Maori for Maori health service delivery is an expression of tino rangatiratanga. The case study of budget holding presents a Maori analysis of contemporary health services delivery to meet the needs of Maori. Maori engage in research as dynamic participants who define their roles. Maori provide new analyses of health whilst adding to the diversity of views within health research, health services administration, and health services management. Nested case study method is used to prepare this thesis. Methods nested within the case study are a literature review; empowerment evaluation, information systems strategy, provider profile method, and structural analysis. Kaupapa Maori theory, which underpins the Maori centered research approach, is used to ensure the research objectives are relevant and meet needs of Maori. Budget holding is a mechanism for provider development, systematically linking national public health oblectives to local and regional needs. At different levels of development Maori providers, new to public health, require careful anf thoughtful administration, where necessary, thoughtful management. The benefits for administrating the provision of public health services for Maori are clear vertical accountability to the purchaser, clear local accountabilities, and provider development consistent with local Maori health needs. Conclusions drawn from this case study are that Maori provider development is a response to health reforms characterised by multiple transformations of health service funding. Provider development and meeting disparate accountabilities are important issues for sustainability and the development of Maori providers for public health, and are applicable to the wider community, both national and international.

This visual art project has explored the ancient Maori pukorero (oral tradition) of Te Whatu o Poutini (The Eye of Poutini) that articulates the journey of Poutini Taniwha, Waitaiki and Tamaahua from Tuhua (Mayor Island) in the Bay of Plenty, to the Arahura River. An oral geological map, the pukorero also expresses through cultural values, the intimate spiritual relationship Ngati Waewae have with our tupuna, the Arahura River, pounamu stone and each other. Exploring the genres of digital storytelling and video art installation, this project combines them as new media storytelling. The current experience of colonisation and urbanisation emotionally parallel the abduction, transformation and multiple places of belonging experienced by the tupuna Waitaiki at the hand of Poutini Taniwha. The project explores and acknowledges this connection. The survival, restoration and celebration of Ngati Waewae culture and the need to assert control of our own destinies has infused every component of the project.

Te Papa-o-Rotu Marae is a Māori community settlement located in the Waikato region of New Zealand. Its hapu (sub-tribe) community was one of 33 hapu that formed the Tainui confederation claiming compensation from the Crown for land confiscated in the nineteenth century. The claim was settled in 1995 and it was within this context that research for this study was conducted at the marae from August 1997 to December 1999. This ethnographic study examines the way that the community at Te Papa-o-Rotu Marae managed its affairs through its two management bodies, the Marae Committee and the Trustees. It is argued in this thesis that the marae's mode of management is in transition from an informal to formal mode, and from an inward to outward looking focus. Bureaucratic administration, it is argued, has been the major catalyst for the transition and has been introduced into marae operations through an accumulation of state legislation affecting Māori land and communities. Furthermore, some aspects of bureaucratic administration have been legitimated and appropriated by the iwi authority, which has passed this on to the Marae Committee. The community have been complicit in the adoption of bureaucratic administration by accommodating the requirements of both the state and the iwi authority. However, a persistent question was whether the marae could maintain its own rangatiratanga (authority, self-determination, control) and separate identity in the face of increasing pressure to conform to a bureaucratic management style. The community managed the marae communally by way of hui (gatherings) and meetings, which were observed using a combined methodological approach of Kaupapa Māori research and ethnography, as described in Chapter 2. The philosophy of kotahitanga (solidarity) underpinned the social organisation of the Tainui tribal confederation, so understanding the place of the marae in its wider socio-political environment has helped in comprehending the nature of the pressure on the community to increase its scale of operations and is explained in Chapter 3. Chapter 4 introduces the accumulation of influences that have brought about a change of managerial style from informal to formal organising. The practical effect of these influences are demonstrated in the management structure and administrative systems that the community used. These are described phenomenologically in Chapters 5 and 6 respectively. The management plan, compiled since 1995, had a strong emphasis on management structural review and participation in tribal development initiatives and is discussed in Chapter 7. The implementation of a collaborative development project between the iwi authority and Marae Committee is described in Chapter 8. The final chapter reflects on the impact of bureaucratic administration on marae management as well as the dynamism of the community and how the rangatiratanga of the marae has thus far been maintained.

This study explores whakapapa as a tool, which can be used as a kaupapa Māori assessment framework in early childhood education, positioning kaupapa Māori theory as a paradigm base underpinning a philosophical and theoretical discourse towards assessment for children's learning. This thesis represents the culmination of a personal and professional journey, derived from the writer's longstanding interest in and commitment to kaupapa Māori early childhood education, and more specifically, philosophies and practices for assessment in this context. The study has canvassed a vast terrain of kaupapa Māori philosophy in its search for a theoretical grounding for a kaupapa Māori assessment framework for early childhood education. Foundation to the study has been the premise that the notion of whakapapa serves as an overarching philosophical matrix, encompassing the interconnected realms of genealogy, spirituality, and knowledge that precede, surround, and embrace the Māori child. Throughout the thesis, diagrams are employed to demonstrate and model the whakapapa underpinning the conceptualisations being explored. After contextualising the study within a historical overview of the impact of colonisation of kaupapa Māori education and research, it is suggested that a re-examination of key concepts from tikanga Māori will illuminate transformative possibilities applicable to the study's focus on the development of a theoretical base for an assessment tool within kaupapa Māori early childhood settings. Drawing from the literature, the thesis re-positions the view of the Māori child to one of being nurtured within a philosophical construct underpinned and immersed in tikanga such as whakapapa, ira tangata, whanaungatanga, mana and tapu, and ako, providing a strongly Māori theoretical base for the envisioning of the assessment process. The outcome of this study is to propose an assessment framework, which embodies and reflects these core kaupapa Māori philosophies as praxis.

Good sexual and reproductive health is fundamental to the overall health status of Māori communities. In 2001, the Ministry of Health reported that New Zealand was facing a Chlamydia epidemic. This epidemic has not abated as rates of Chlamydia have increased significantly in the past five years, with disproportionately high rates in young Māori women compared to non-Māori women. Despite significant sexual health disparities, young Māori have had limited opportunities to participate in research focussed on sexual health and voice their opinions and concerns on sexual health issues. This qualitative descriptive study has used a Māori inquiry paradigm and approached the research from a Kaupapa Māori perspective. The primary research question asked what the knowledge, attitudes and reported behaviours of young urban Māori women were in regards to sexual health and in particular, the sexually transmitted infection Chlamydia. Secondary aims were to ascertain the sources of information used and accessibility of sexual health services, as well as identifying resilience factors associated with protection against Chlamydia infection. The data was collected from semi-structured interviews with 16 young Māori women living in the Auckland region. Data analysis involved the inductive approach of categorical content analysis to identify major categorical themes to answer the specific questions posed. The main conclusion was that there are a number of barriers to accessing quality sexual health information and services for young Māori women. Participants’ level of knowledge varied reflecting their personal experiences and many were unaware that Chlamydia is asymptomatic and that delayed diagnosis can lead to fertility problems. The main sources of sexual health information accessed were whānau, peers, school, and contact with health professionals. Racism was identified as one of the barriers to sexual healthcare services. The young women expressed a clear preference for sexual health services to be delivered by Māori. Most importantly, for sexual health interventions to be successful it is essential that Māori communities, including young people and their whānau, are an integral part of creating positive solutions. Resilience factors that may help protect young women from contracting chlamydia characteristic of this group were having a strong connection with a caring adult or friend and parents who viewed sexuality as a normal part of adolescent development. In addition, having a positive Māori cultural identity with an ability to understand bicultural differences was strongly associated with participants accessing sexual healthcare services despite identified barriers.

Good sexual and reproductive health is fundamental to the overall health status of Māori communities. In 2001, the Ministry of Health reported that New Zealand was facing a Chlamydia epidemic. This epidemic has not abated as rates of Chlamydia have increased significantly in the past five years, with disproportionately high rates in young Māori women compared to non-Māori women. Despite significant sexual health disparities, young Māori have had limited opportunities to participate in research focussed on sexual health and voice their opinions and concerns on sexual health issues. This qualitative descriptive study has used a Māori inquiry paradigm and approached the research from a Kaupapa Māori perspective. The primary research question asked what the knowledge, attitudes and reported behaviours of young urban Māori women were in regards to sexual health and in particular, the sexually transmitted infection Chlamydia. Secondary aims were to ascertain the sources of information used and accessibility of sexual health services, as well as identifying resilience factors associated with protection against Chlamydia infection. The data was collected from semi-structured interviews with 16 young Māori women living in the Auckland region. Data analysis involved the inductive approach of categorical content analysis to identify major categorical themes to answer the specific questions posed. The main conclusion was that there are a number of barriers to accessing quality sexual health information and services for young Māori women. Participants’ level of knowledge varied reflecting their personal experiences and many were unaware that Chlamydia is asymptomatic and that delayed diagnosis can lead to fertility problems. The main sources of sexual health information accessed were whānau, peers, school, and contact with health professionals. Racism was identified as one of the barriers to sexual healthcare services. The young women expressed a clear preference for sexual health services to be delivered by Māori. Most importantly, for sexual health interventions to be successful it is essential that Māori communities, including young people and their whānau, are an integral part of creating positive solutions. Resilience factors that may help protect young women from contracting chlamydia characteristic of this group were having a strong connection with a caring adult or friend and parents who viewed sexuality as a normal part of adolescent development. In addition, having a positive Māori cultural identity with an ability to understand bicultural differences was strongly associated with participants accessing sexual healthcare services despite identified barriers.

The aim of this study was to investigate the effectiveness of a storybook retell technique to facilitate vocabulary acquisition in children educated in Māori immersion class settings. A second aim of the study was to explore the cultural responsiveness and pedagogical appropriateness of the intervention approach and the importance of relationship building (whakawhanaungatanga) to successful interventions. Nine children participated in the study. These children (aged between 5 and 8 years) were recruited from two Kura Kaupapa Māori settings in differing urban areas in New Zealand. The children entered the study on a rolling basis in groups of three. The first three participants to enter the study were recruited from the one classroom on the basis of their demonstrating specific language impairment (SLI). The second group of three participants attended a different classroom and these participants were recruited into the study as a result of identified delayed reading development (RD). The third group of three participants from a third classroom was selected as the participants exhibited typical spoken and written language development (TD). The intervention technique utilized in this study adopted a structured approach to teaching the meaning of pre selected vocabulary items that were embedded in class story books. Three different books were selected and each book was read by the teacher to the whole class three times during a one week period. The target vocabulary was highlighted each time it occurred in the story through the following techniques: an adult definition was given for the word, an antonym or synonym was given, and the meaning was acted out by the teacher or the picture detailing the meaning of the word in the book was highlighted. A single subject research design using pre-intervention, intervention and post intervention assessment probes for the target vocabulary items was employed to examine the effectiveness of the intervention in teaching the children the targeted vocabulary. Teacher interviews were also carried out to assess the appropriateness of the intervention in relation to the philosophy of the Kura Kaupapa and its pedagogical appropriateness and cultural responsiveness. The results suggested that the children in all three groups (SLI, RD and TD) made moderate gains in the acquisition of the target vocabulary supporting the hypothesis that targeting vocabulary in story book retelling at a whole class level will lead to acquisition of the vocabulary by the participants' exposed to the intervention. However, using a Two Standard Deviation method to evaluate the significance of each participant's change, the gains made for the RD and SLI participants were not significant. The TD participants did demonstrate a significant difference in the number of words correct. The teachers of the participants involved in the study reported positively on the effectiveness and appropriateness of the intervention for inclusion within the Kura Kaupapa and classroom programme. In particular, teachers' reported that as the intervention included each child in the class (as opposed to a withdrawal intervention model) the intervention was more appropriate for the philosophy of the Kura Kaupapa. The teachers' also reported the effectiveness of the intervention for the development of collaboration and relationship building between the teacher and researcher (a speech-language therapist. The data showed that the intervention investigated in this study was culturally responsive and pedagogically appropriate. It could be included as a component of the class programme as it was responsive to the philosophy of the Kura Kaupapa. The participants' did make moderate gains in the acquisition of the vocabulary (although not at a level to be considered significant for children with delayed development). Further research is necessary to explore the effectiveness of what may potentially be a useful intervention to enhance vocabulary development for children in Kura Kaupapa.

The aim of this study was to investigate the effectiveness of a storybook retell technique to facilitate vocabulary acquisition in children educated in Māori immersion class settings. A second aim of the study was to explore the cultural responsiveness and pedagogical appropriateness of the intervention approach and the importance of relationship building (whakawhanaungatanga) to successful interventions. Nine children participated in the study. These children (aged between 5 and 8 years) were recruited from two Kura Kaupapa Māori settings in differing urban areas in New Zealand. The children entered the study on a rolling basis in groups of three. The first three participants to enter the study were recruited from the one classroom on the basis of their demonstrating specific language impairment (SLI). The second group of three participants attended a different classroom and these participants were recruited into the study as a result of identified delayed reading development (RD). The third group of three participants from a third classroom was selected as the participants exhibited typical spoken and written language development (TD). The intervention technique utilized in this study adopted a structured approach to teaching the meaning of pre selected vocabulary items that were embedded in class story books. Three different books were selected and each book was read by the teacher to the whole class three times during a one week period. The target vocabulary was highlighted each time it occurred in the story through the following techniques: an adult definition was given for the word, an antonym or synonym was given, and the meaning was acted out by the teacher or the picture detailing the meaning of the word in the book was highlighted. A single subject research design using pre-intervention, intervention and post intervention assessment probes for the target vocabulary items was employed to examine the effectiveness of the intervention in teaching the children the targeted vocabulary. Teacher interviews were also carried out to assess the appropriateness of the intervention in relation to the philosophy of the Kura Kaupapa and its pedagogical appropriateness and cultural responsiveness. The results suggested that the children in all three groups (SLI, RD and TD) made moderate gains in the acquisition of the target vocabulary supporting the hypothesis that targeting vocabulary in story book retelling at a whole class level will lead to acquisition of the vocabulary by the participants' exposed to the intervention. However, using a Two Standard Deviation method to evaluate the significance of each participant's change, the gains made for the RD and SLI participants were not significant. The TD participants did demonstrate a significant difference in the number of words correct. The teachers of the participants involved in the study reported positively on the effectiveness and appropriateness of the intervention for inclusion within the Kura Kaupapa and classroom programme. In particular, teachers' reported that as the intervention included each child in the class (as opposed to a withdrawal intervention model) the intervention was more appropriate for the philosophy of the Kura Kaupapa. The teachers' also reported the effectiveness of the intervention for the development of collaboration and relationship building between the teacher and researcher (a speech-language therapist. The data showed that the intervention investigated in this study was culturally responsive and pedagogically appropriate. It could be included as a component of the class programme as it was responsive to the philosophy of the Kura Kaupapa. The participants' did make moderate gains in the acquisition of the vocabulary (although not at a level to be considered significant for children with delayed development). Further research is necessary to explore the effectiveness of what may potentially be a useful intervention to enhance vocabulary development for children in Kura Kaupapa.

This study was concerned with the health implications of new forms of gambling such as casinos, pokie machines and internet gambling for Māori women and their families in Auckland and the Bay of Plenty region of Aotearoa (New Zealand). It set out to discover what culturally appropriate services were available and the extent to which Māori women gamblers were utilising them. The literature documenting Māori perceptions of gambling shows that Māori women gamblers and their partner/whānau members and gambling service providers have been little studied previously. These goals translated into the following specific aims: 1) to study how Māori women problem gamblers, their partner or whānau members and key informants perceived gambling, what it meant to them and why they did it; 2) to investigate the consequences of gambling for Māori women, whānau and service providers in dealing with the effects of gambling; 3) to report on how these three groups dealt with the effects of gambling; and 4) to discover what helped to bring about positive changes for the three groups. All of the aims were achieved. A Māori approach (Kaupapa Māori), combined with a naturalistic approach to data collection, was adopted. Qualitative methods are most appropriate to use when working with some Māori, as there is a growing realisation that research with Māori needs to be interactive. A Māori research procedure modelled on the ritual ceremony of encounter (Pōwhiri) provided an appropriate structure for the development and presentation of the research process. The major focus was on the qualitative data obtained from semi-structured interviews in two locations - Rotorua and Auckland. The interviews were conducted with twenty Māori women gamblers, sixteen whānau members including partners and ten interviews with staff involved in services that provided help for problem gamblers. The three interview schedules were based on a number of broad themes and open-ended questions to obtain meaningful descriptive data. The interviews were audio recorded and used to produce transcripts that were then sent back to the participants for feedback. Qualitative data analysis was conducted on the returned documents. The findings from this study revealed major impacts of the women's socio-economic, familial and societal circumstances on gambling behaviour and its effects, which are areas of concern for mental health professionals and researchers. The mythical Māori canoes on which Māori voyaged from their place of origin (Hawaiiki) to Aotearoa, the Waka, provided an appropriate metaphor to present the interrelationship between the pull and push factors toward gambling, and its implications for society. This is illustrated as a spinning waka, Te Waka Hūrihuri. On the other hand, Te Waka Māia (courageous) demonstrates the relationships between the variables that help Māori women gamblers to cope and helpful strategies found to assist them to modify or stop their gambling behaviour. It is recommended that the government limit the proliferation of gaming venues and continue to encourage development of emerging Māori services. Moreover, a coordinated approach is essential, as Māori women gamblers, partners and whānau members need to heal together for positive outcomes for Māori health development in Aotearoa. The main implication of this study is that a wide range of further research into Māori and gambling is required. Recommendations on ways in which the current delivery of services in Rotorua and Auckland could be improved are: That the Ministry of Health purchase services that establish support groups for Māori people with problem gambling and their whānau, and That non-Māori provider services and organisations support the development of emerging Māori services. Heeding the outcome of this research should help improve New Zealand's existing health policy and capacity for Māori women's health development. It should also enrich our understanding of the adaptation patterns of Māori whānau member/s, and thus should have implications, not only for Māori health policies, but also relevance for the wider field of international cross-comparative research on indigenous gambling and mental health issues. Limitations of this study included a small, localised sample that means the findings can only tentatively be generalised to the wider population of Māori women gamblers. Nonetheless, information gained from the study contributes to understanding of the adaptation patterns of Māori women gamblers, their whānau member/s, and those who are trying to help them. It is hoped that the study will make it at least a little less true that every day is a war day for Māori women and their whānau trying to deal with the problem of gambling.

This study originated from personal experience, as a member of a Board of Trustee (BOT) within Kura Kaupapa Maaori (KKM). The workload required for Kura compliance with government regulation and legislation, was phenomenal. The BOT model seemed to be structured on a corporate model of governance with accountability to the Ministry of Education. This contradicted with the needs of Kura whaanau to be involved in Kura decisionmaking. The BOT model unintentionally created a separation and tension between whaanau and BOT members. This research set out to explore the BOT model of governance within our Kura, from a cultural perspective, rather, than researching problems identified by ERa. The research undertook a review of the literature that placed the BOT model within the 1984 -1990 Economic Reforms. It highlighted the impact of past government policies, and administration, on the Maaori language and culture to illuminate the cultural, economic, political and social context of the establishment of Kura Kaupapa Maaori and the doctrine of Te Aho Matua (TAM). The BOT model, and KKM/TAM, are founded on differing values. The study was approached from a Kaupapa Maaori perspective; not wishing to reaffirm the negative stigma of past research undertaken of Maaori. The objectives of the study were to gain an understanding of whaanau cultural capacity, perceptions and understanding of KKM and TAM; and also, whaanau understanding of the BOT model. The research design consisted of a case study. This involved a questionnaire to all whaanau; and in-depth discussions with a sample of twelve whaanau. Appropriate ethical considerations were given to the process, which addressed both academic and cultural needs. Findings clearly identify the structure, and nature of the BOT model, being problematic within the cultural framework of a KKM underpinned by Te Aho Matua. The values and principles between the model and TAM fundamentally conflict. Findings also identify key factors, that both government and Kura whaanau can utilise, in advancing whaanau governance.