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.

This thesis reflectively and critically examines a series of research case studies initiated by a research-whānau. It explores the thinking, experiences and reflections of this research-whānau, as they worked to enhance the educational achievement of Māori students. Authorship of the thesis was undertaken by me (Mere Berryman). However, the methodology involved a collaborative, retrospective and critical reflection of research-whānau experiences and thinking, in the light of the research findings and experiences since the inception of this research-whānau in 1991. In the course of this work, the research-whānau have been able to explore what it has meant to put the principles of kaupapa Māori research into practice while working within a mainstream organisation (Specialist Education Services then the Ministry of Education). Our research work has involved repositioning ourselves from dependence on Western research methodologies to a better understanding and application of kaupapa Māori conceptualisations of research. The thesis begins by identifying mainstream and kaupapa Māori events that have historically and still continue to impact upon Māori students' educational experiences. These events provide the wider context for the work of this research-whānau at the interface of Te Ao Māori and Te Ao Pākehā, and for the 11 case studies that exemplify changes in our thinking and research practice over a period of 15 years. The thesis employs an indigenous (and specifically Māori) worldview as the framework for description, critical reflection, and theorising around these case studies. Common themes are collaboratively co-constructed then each theme is explained in relation to relevant Māori theory. The thesis concludes with the shifts in theorising and practice made by the research-whānau during the course of our work as we sought to contribute in ways that were more transformative and self-determining. We argue that these shifts in theorising and practice are also required of others if we are to change the status quo and contribute constructively to improving Māori students' potential.

The goal of this Whanau Whakapakari (Strengthening Families) research was to define critical aspects of Māori experiences and views on child-rearing practices, and to describe whanau (extended family) values and expectations for tamariki (children) and mokopuna (grandchildren). Furthermore, these Māori views were included in culturally adapted parent-training programmes. The overall aim was to devise an approach to emphasise client strengths and provide best outcomes for research participants. Qualitative aspects included discussing the research processes in the Māori community by acknowledging the roles of whanau, hapu (sub-tribal), and iwi (tribal) structures. I also identified the importance of pan-tribal and urban Māori groups in the current research. As the project developed, an ongoing consultation and feedback protocol was established to ensure that Māori views on the research and the written outcomes were recognised. In-depth interviews with kaumatua (elders), and focus groups with Māori service providers and Māori parents were analysed qualitatively to establish Māori values in child rearing and parenting, and the knowledge and skills that contribute to effective parenting and family functioning. Values identified from these participants confirmed the central role of whanaungatanga (family connections), whakapapa (genealogy), and awhinatanga (support) for Māori. Two culturally adapted parent-training programmes, the Matuatanga (Parenting) Relationships Model and the Matuatanga Values Model programmes, were developed and compared with a Standard Parent Training programme. The Matuatanga Relationships Model programme emphasised the importance of child, parent and whanau relationships and interactions. The Matuatanga Values Model programme emphasised Māori values derived from the qualitative data - whanaungatanga, whakapapa and awhinatanga. A range of pre- and post-training measures were undertaken to identify acceptable and appropriate measures for quantifying parent-training outcomes. These included questions on support networks, parent expectations of children, parental self-efficacy, parental self-rating, critical-incident scenarios, and programme evaluation. While 78 participants attended at least one of the research sessions 22 participants provided pre- and post-training measures for the Whanau Whakapakari programmes. Results showed that there was a medium effect size improvement across all Standard Parent Training and Matuatanga Model programmes and a statistically significant improvement in the Standard Parent Training and Matuatanga Relationship Model programmes. There were no statistically significant differences between the outcomes of the different programmes but qualitative differences from evaluation and feedback data were considered in identifying specific skills acquisition, general understanding and enjoyment components in the programmes. Results from the different measures indicated that parent expectations and critical-incident scenario measures provided the most information on post-training changes. Analysis of the outcome data with the attendance patterns confirmed the value of parent-training programmes per se and indicated that at least in the short term, parent effectiveness scores continued to improve for participants who continued to attend for more than one programme. Programme follow-ups considered natural whanau supports in the Māori community and issues of social and cultural validity. Integration of standard parent-training concepts and cultural concepts suggest a multi-dimensional approach which recognises parenting skills acquisition and cultural validation of whanau concepts relevant to parenting for Māori.

This research critically engages with the history and practice of Maatua Whangai within Aotearoa/New Zealand. Specifically it focusses on Maatua Whangai O Otepoti, examining the discourses of care-givers within this context. Further, this research is constructed within a Maori world view of both traditional fostercare practices and State interpretations of those practices. Case studies of the discourses of caregivers within the Maatua Whangai Programme are described and articulated in terms of kaupapa Maori research methods. The data generated identifies the discourses of the caregivers and their desire to have their voices heard. In contrast, the discourse of the state is examined in the light of reports such as Puao-Te-Ata-Tu (1986), and the work of Bradley (1994) and Ruwhiu (1995). It is argued that any shift in the current dominance of power relationships surrounding the Maatua Whangai Programme and fostercare practices in relation to Maori would entail a strengthening of ties between service providers, Iwi and the Crown. This would go some way towards redressing Crown dominance of Maori fostercare practices. Keywords: Maatua Whangai, Fostercare, Tamaiti Whangai, Maori, Iwi, Power, Dominance.

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.

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.

Partnerships between organizations are seen as one of the building blocks of the �Third Way� approach to welfare provision both in Europe and in New Zealand. While there is much discussion of this emphasis on building social capital and working in partnerships these partnerships are usually perceived as being between government and community or private organizations as part of a new phase of neo-liberalism. Using qualitative research this thesis explores three partnership sites: Those within a Maori social service provider, Te Whanau Arohanui, and the local Hapu and State organisations; that between the Ngai Tahu Maori Law Centre (an indigenous organization) and the Dunedin Community Law Centre; and finally the State lead Strengthening Families partnership initiative. This thesis is concerned with the development of citizen participation in public policy decision-making through partnerships. While contemporary studies of policy change have identified stakeholder and actor-network forms as dominant these often seem even less democratic, participatory, accountable and transparent than those they have supposedly replaced. I draw on ideas of deliberative governance to explore options for both the theory and practice of sustainable, permanent and participatory policy change in an age of diversity. I suggest that the practice of Community Development is needed to supplement descriptive and post-facto accounts of policy change and so create a usable practice theory of effective mechanisms for participatory input. Using a series of case studies of partnerships, a tentative practice theory and strategy for change is proposed. This is set within an interactive framework that is able to confront levels of power to encourage diversity and participation in decision-making from bottom-up initiatives.

Partnerships between organizations are seen as one of the building blocks of the �Third Way� approach to welfare provision both in Europe and in New Zealand. While there is much discussion of this emphasis on building social capital and working in partnerships these partnerships are usually perceived as being between government and community or private organizations as part of a new phase of neo-liberalism. Using qualitative research this thesis explores three partnership sites: Those within a Maori social service provider, Te Whanau Arohanui, and the local Hapu and State organisations; that between the Ngai Tahu Maori Law Centre (an indigenous organization) and the Dunedin Community Law Centre; and finally the State lead Strengthening Families partnership initiative. This thesis is concerned with the development of citizen participation in public policy decision-making through partnerships. While contemporary studies of policy change have identified stakeholder and actor-network forms as dominant these often seem even less democratic, participatory, accountable and transparent than those they have supposedly replaced. I draw on ideas of deliberative governance to explore options for both the theory and practice of sustainable, permanent and participatory policy change in an age of diversity. I suggest that the practice of Community Development is needed to supplement descriptive and post-facto accounts of policy change and so create a usable practice theory of effective mechanisms for participatory input. Using a series of case studies of partnerships, a tentative practice theory and strategy for change is proposed. This is set within an interactive framework that is able to confront levels of power to encourage diversity and participation in decision-making from bottom-up initiatives.

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.