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.

The focus of this research is the construction of a shared vision for the environment. Specifically, the purpose of this research was to examine the construction of shared vision between different rhetorical communities for the Lake Omapere Restoration Project. In this investigation, I applied Bormann's (1972; 1983) symbolic convergence theory to the communication processes of the Resource Management Act (1991). The intended outcome of this research was to gain further understanding of the communication processes in place within the Resource Management Act 1991 in order to foster a more holistic, bicultural approach for the development of Aotearoa New Zealand*. My premise was that shared understanding through storytelling could be a useful tool for producing equitable bicultural environmental decisions. This research is concerned with how that shared vision is created rhetorically. It is based on the theoretical understanding that language constructs people's social reality (Escobar, 1996; Pearce, 1989). The literature review established that people make sense of the material world through language, deep emotional connection to the land and decision-making processes. This discussion of the different ways people come to view the material world provided the background for the central research question. The primary research question that guided the investigation was how do different rhetorical communities construct shared vision for the environment? In order to answer this question data were collected using archival records retrieved from the Northland Regional Council. The analysis of the data involved the application of Bormann's (1972; 1983) symbolic convergence theory to the construction of shared vision for the polluted condition of Lake Omapere in Northland. The fantasy theme analysis of the texts revealed two fantasy themes personifying Lake Omapere: first, the story of the dying lake, followed by second fantasy theme of the salvation of the lake. These two fantasy themes provided the rhetorical ground for the evolution of shared rhetorical vision for the restoration of the wellbeing of Lake Omapere. Following Bormann (1972; 1983), the study showed that symbolic convergence theory accounts for the irrational as well as rational aspects of positive collaborative action for the environment. This research has contributed to knowledge by showing that Bormann's (1972; 1983) symbolic convergence theory is a useful framework for explaining the process by which different rhetorical communities construct shared vision. The fantasy theme analysis approach was specifically designed for this research. Burke's (1966) "hexed" pentad was used in the initial stages of analysis to determine the elements of the fantasy themes. This study showed that construction of shared vision encompasses at least three forms of communication: consciousness creating, raising and sustaining. The study also contributed further questions as to the nature of the resulting shared vision. This study shows that the democratic dialogue that is produced from sharing stories can result in justice. The emergence of shared vision produced a new reality and an altered worldview where kaitiakitanga** has become a crucial focus for the future of Lake Omapere. The restoration of the wellbeing of Lake Omapere through establishing kaitiakitanga is now a rhetorical reality and will shape future decisions made regarding the management and restoration of the lake. The implications involved with incorporating the indigenous spiritual relational perspectives in legislation are a crucial concern for environmental decision-making both locally and internationally and further application of symbolic convergence theory research in this area is recommended.* Aotearoa New Zealand combines both the Māori and English names and is used in this thesis to acknowledge the bicultural intention of environment resource management.** Stewardship.

The study incorporates work carried out by the Auckland Regional Child and Youth Engagement Project (ARCYE). The ARCYE project is part of the Auckland Sustainable Cities, 'Investing in Child and Youth Development' (ICYD) work strand which began in 2003 and was completed in June 2006. The researcher interviewed officers of the seven cities and district councils in the Auckland region and the Auckland Regional Council, all of whom had a child and youth focus within their organisation. The interviews examined the drivers for youth participation from a local government perspective. They shared their experiences in engaging youth to participate in Council sponsored or supported initiatives. The objective was to find out what the benefits of youth participation were for Councils and also for the participating youth. The research supports the proposition that for the Auckland region's economic growth to be sustainable, the next generation of leaders, skilled workers, entrepreneurs, educators and parents must be critically involved in today's discourse concerning the region's development. Therein is the rationale for local government to engage young people. The research posits that the 'whole of government' (central government and local government with community) focus on investing in child and youth development is not random. Rather it is a strategic effort to prepare young people to become responsive to their region's growth and development. The downstream benefits may see engaged youth as a captive audience being open to influence from adults. The value or benefit of including young people in decision-making opportunities therefore needs to be carefully considered within a context of young people's apparent diminished status within society. Youth participation with local councils needs to be real: Young people participating and contributing to the improvement of their communities. As a corollary youth rights within an adult-controlled and managed society requires careful monitoring to minimise the exploitation of young people by adults.

Spending time at work, with family/whanau, and communities takes up a large proportion of Maori women's lives. Finding a balance can often be complex and challenging, due to surrounding environmental influences that are continually changing. This thesis explores those challenges, and considers whether 'being Maori' affects the way they manage their lives around the dimensions of work family/whanau and community.The study interviewed Maori women over 20 years of age, in paid work, and who were active members in two urban Maori communities of Auckland, namely Te Whanau o Waipareira Trust and Manukau Urban Maori Authority.It was anticipated that information gleaned could be used to consider positive strategies to facilitate the better management of their time given the constraints imposed on them by modern existence without compromising their cultural obligations as Maori actively involved in their communities.Overall, it was found that being Maori does have an affect on how the women manage their lives around work, family/whanau, and community. A number of factors are identified that help balance work and everyday life including whanau and community support as well as individual strategies and personal assistance. For example, flexible employers that valued Maori beliefs and culture helped reinforce and facilitate the achievement of this balance. Similarly, quality childcare was invaluable. Further research is suggested as to how Maori women balance competing priorities from community and whanau demands.

Thesis (M.A.)--University of Canterbury, 2007. / Typescript (photocopy). Includes bibliographical references (leaves 163-170). Also available via the World Wide Web.

Diss. Luleå : Luleå tekniska univ., 2006.

Thesis (M.A.)--Georgia Southern University, 2008. / "A dissertation submitted to the Graduate Faculty of Georgia Southern University in partial fulfillment of the requirements for the degree Master of Arts." Under the direction of Joe Pellergino. ETD. Electronic version approved: May 2008. Includes bibliographical references (p. 83-86) and appendices.

Thesis (M.A.)--Georgia Southern University, 2008. / "A dissertation submitted to the Graduate Faculty of Georgia Southern University in partial fulfillment of the requirements for the degree Master of Arts." Under the direction of Joe Pellergino. ETD. Electronic version approved: May 2008. Includes bibliographical references (p. 83-86) and appendices.

Thesis (M.M.P.D.)--University of Waikato, 2007. / Title from PDF cover (viewed April 30, 2008). Includes bibliographical references (p. 89-99)