Te Tau Research Articles

Tikanga Māori in the Context of Inpatient Whakatahe (Miscarriage): A Quality Improvement Project

In Aotearoa New Zealand, it is estimated that one in four women experience a pregnancy that ends in whakatahe (miscarriage). A surgical procedure and hospital inpatient stay is sometimes required. In this highly medicalised context, the cultural needs of wāhine (women) Māori are often overlooked. Due to the lack of awareness of tikanga Māori (traditional cultural practices) amongst nursing staff, a quality improvement project was initiated in 2023 in a ward setting of a tertiary hospital. The aim was to incorporate tikanga principles into clinical practice for the management of miscarriage of pregnancy less than 21 weeks’ gestation. A kaupapa Māori approach informed the project design. Data collected during the project included a review of hospital policies and guidelines, a review of literature and other publications that addressed tikanga Māori principles during birthing and miscarriage, and consultation with Māori midwives. Using Te Whare Tapa Whā as a framework, the findings from these sources applied relevant tikanga principles to the clinical context of nurses caring for wāhine Māori and their whānau (extended family). A subsequent study day for nurses has increased their knowledge and confidence to incorporate tikanga Māori into their everyday practice, leading to observable changes. This outcome points to the need to invest in the education, knowledge and confidence of nurses in the use of tikanga Māori in ways that support wāhine Māori and whānau during a time of loss and grief. When nurses understand and know how to apply Te Whare Tapa Whā to their practice, it is possible to improve the experience of health services for wāhine Māori. Te Reo Māori Translation Ko ngā tikanga Māori ka pā mō te whakatahe ohorere o te tūroro: He kōkiri Whakapiki Kounga Ngā Ariā Matua E whakapaetia ana, kotahi wahine i roto i te whā i Aotearoa ka rongo i te pōuri o te whakatahe e mutu ai tētahi o ōna hapūtanga (miscarriage). Mō ētahi me haere tētahi mahi poka tinana, me noho hoki hei tūroro i te hōhipera mō tētahi wā. I roto i tēnei horopaki hōhipera nei, he rite tonu te wareware o ngā hiahia ahurea o te wāhine Māori. Nā te kore hoki o ngā tapuhi e mārama ki ngā tikanga Māori, i whakarewaina tētahi kōkiri whakapiki kounga i te tau 2023 i tētahi mātūtū (ward) o tētahi hōhipera taurima matatini. Ko te whāinga ia kia whakaurua ngā mātāpono i takea mai i ngā tikanga Māori ki roto i ngā mahi tiaki tūroro ki ngā mahi āwhina i te wahine mō ngā whakatahe hapū, i ngā wiki i mua i te wiki 21. I riro nā tētahi ara kaupapa Māori i ārahi te hoahoa kōkiri. Ko ngā raraunga i kohia i roto i te kōkiri ko tētahi arotake o ngā kaupapahere me ngā aratohu hōhipera, he arotakenga o ngā tuhinga me ērā atu pukapuka mō ngā mātāpono i takea mai i ngā tikanga Māori i roto i te whakawhānau me te whakatahe, me te torotoro i ngā whakaaro o ngā kaiwhakawhānau Māori. I whakamahia Te Whare Tapa Whā hei anga, ā, i hoatu ngā mātāpono tikanga hāngai ki te horopaki tiaki tūroro o ngā tapuhi e tautiaki nei i ngā wāhine Māori me ō rātou whānau. Nā tētahi rā wānanga i muri mai i piki ake ai te mōhiotanga me te māia o ngā tapuhi mō te kawe i ngā tikanga Māori ki roto i ā rātou mahi o ia rā, me te piki anō o ngā rerekētanga ka taea te kite. Ka puta i konei te whakaaro me tāpae rawa ki te akoranga, ki te mōhiotanga me te māia ki ngā tikanga Māori, i runga anō i te kimi tikanga tautoko wāhine Māori me ō rātou whānau i te wā o te mate me te pōuri nui. Ina mātau ngā tapuhi ki te hoatutanga o Te Whare Tapa Whā i roto i ā rātou mahi, ka taea te whakapiki ngā wheako o ngā wāhine Māori i roto i ngā ratonga hauora. Ngā kupu matua Tikanga; Māori; whakatahe; whakapiki kounga; mahi tapuhi; hōhipera; haumaru ahurea

Developing a National eLearning Clinical Induction Programme (EPICCNZ): Critical Factors for Successful Implementation

Recognition of under-provision in critical care beds across Aotearoa New Zealand resulted in substantial three-year government funding to increase bed numbers by 2024. This required significant staff recruitment and onboarding. To support this, a 15 month nurse-led project to develop a national eLearning induction programme for Critical Care was funded by Health New Zealand Te Whatu Ora. A core project team of critical care nurses and learning designers based at Wellington Regional Hospital developed the programme. An extensive communication strategy was used to engage with critical care units nationally, consulting with cultural and equity experts and service users. 102 orientation documents from critical care areas across the country informed development of the modules. Six week sprint cycles (three weeks writing content, three weeks module build) were used to develop each module. Modules were designed using a multi-media approach and built using Articulate Rise 360© and Storyline©. Three national stakeholder events were held together with monthly e-drop in sessions for feedback on module content. The Elearning Programme (Induction) in Critical Care New Zealand (EPICCNZ) was launched on 22 April 2024. Nine modules were made available to staff through the three national Learning Management Systems. In the first month, there were 1193 module enrolments with positive feedback from module users. Key to the success of EPICCNZ was central funding for dedicated project resource, strong yet flexible project management and design, informed training software selection and motivated, supportive stakeholder engagement. ##Te Reo Māori Translation #Te whakawhanake kōkiri ā-motu ā-ipurangi mō ngā akoranga tuatahi mō te kaimahi hou (EPICCNZ): ētahi ritenga taketake mō te eke o te whakatinana ki te taumata Ngā Ariā Matua Nā te mārama kua kore e whakaritea te rahi e tika ana o ngā moenga tiakinga mate taumaha puta noa i Aotearoa, i hua ake ai ētahi pūtea kāwanatanga rahi hei whakapiki i te maha o aua moenga i te takanga o te tau 2024. I hiahiatia ētahi rapunga kaimahi, whakangungutanga kaimahi nui mō tēnei mahi. Hei tautoko i tēnei āhua, i whāngaia tētahi kōkiri whakangungu kaimahi hou ā-motu ā-ipurangi 15 marama te roa, ki ngā pūtea e tika ana e Te Whatu Ora. Nā tētahi tira tapuhi tiaki tūroro kōkiri mātāmua i Te Hōhipera ā-Rohe o Te Whanga-nui-a-Tara i hautū te kōkiri. I whakamahia tētahi rautaki whakawhiti kōrero hei whakapā atu ki ngā wāhanga taurima tautiaki mate taumaha puta noa i te motu, me te kōrero tahi ki ētahi mātanga ahurea, mātanga tautika hoki, me ētahi kaiwhakamahi ratonga. Nā ētahi tuhinga arataki kaimahi hou 102 mai i ētahi wāhi tautiaki mate taumaha puta noa i te motu i āwhina te tāreinga o ngā kōwae. I whakamahia ētahi hurihanga whakaterenga e ono wiki te roa (e toru ngā wiki ki te tuhi i ngā akoranga, e toru wiki ki te hanga i te kōwae) hei hanga i ia kōwae. I hoahoatia ngā kōwae mā te whakamahi ara rongorau, ā, i hangaia mā te whakamahi i Articulate Rise 360© me Storyline©. E toru ngā rā nunui mō ngā kaipupuru pānga ā-motu i whakatūria, me ētahi wātū peka mai ā-marama mō te tuku urupare mō ngā kai o ngā kōwae. I whakarewaina te Elearning Programme (Induction) in Critical Care New Zealand (EPICCNZ) i te 22 Āperira 2024. E iwa ngā kōwae i whakawāteatia ki ngā kaimahi mā ētahi Pūnaha Akoranga ā-Motu e toru. I te marama tuatahi, 1193 ngā tomokanga kōwae, me te hokinga mai o ngā kupu whakapai a ngā kaiwhakamahi kōwae. Ko tētahi take matua o te ekenga taumata o EPICCNZ ko te whāinga pūtea matua mō te rawa kaupapa takitahi, he whakahaere pakari, tāwariwari hoki, te kōwhiri pūmanawa whakangungu i runga i te mārama, me te tuituinga o ngā kaipupuru pānga kaha ki te tautoko. Ngā Kupu Matua Tiaki mate taumaha, akoranga tuatahi mō te whakangungu kaimahi hou, me te arataki kaimahi hou, te akoranga tuihono, te whakawhanake kāhui kaimahi, akoranga tapuhi

Registered Nurses in Policy: The Betwixt and Between of Self-Employment and Contracting

Nursing offers multiple career choices in a variety of settings, both clinical and non-clinical. A very small number of registered nurses choose to become self-employed, continuing to work as nurses in non-clinical environments, such as policy. This study aimed to explore the experiences of registered nurses transitioning into, and practising as, solo self-employed contractors within the practice area of professional advice and policy. Thirteen registered nurses participated in this ethnographic qualitative study. Data were collected in 2018, with a specific focus on exploring the transitional elements of nurses as they moved from traditional nursing employment models to being self-employed as contractors, working from home. The findings identified various reasons for this change to self-employment, including as an exit option from a challenging employment situation, feeling ‘burned out’, or searching for a healthier lifestyle. Amid their move to a new way of working they experienced challenges in managing finances and navigating the complex dynamics of profession, home, and their own gendered subjectivities. This novel research offers an insight into the experiences of registered nurses who, at watershed moments in their careers, recognised their agency and chose to shift to solo self-employment, ultimately persisting in a liminal, or transitioning relationship between belonging to nursing and business, home and work. Te reo Māori translation Ngā Tapuhi Rēhita i roto i ngā Kaupapa Here: Te noho i waenga pū i te mahi whaiaro me te mahi kirimana Ngā Ariā Matua He maha ngā whiringa ara mahi i te ao tapuhi, i te huhua o ngā horopaki, ahakoa taurima tūroro, ahakoa mahi kē. Tērā te rōpū tapuhi rēhita iti kia kōwhiri i te ara mahi whaiaro, kia mahi tonu hei tapuhi i ngā horopaki i waho i te taurima tūroro, pēnei i ngā mahi kaupapa here. Ko te whāinga o tēnei tirohanga he tūhura i ngā wheako o ngā tapuhi rēhita e whakawhiti ana ki te ao mahi o te kirimana mahi whaiaro takitahi, i roto i te wāhanga mahi o te whakamaherehere ngaio me ngā kaupapa here. Tekau mā toru ngā tapuhi rēhita i whai wāhi mai ki tēnei tirohanga kounga momo iwi. I kohia he raraunga i te tau 2018 me te arotahi pū ki te tūhura i ngā āhuatanga whakawhiti o ngā tapuhi, i a rātou e anga kē atu ana i ngā ritenga whiwhinga mahi tuku iho o mua, kia mahi hei kaikirimana mahi takitahi, mahi i te kāinga. Kei ngā kitenga i tohua ētahi take mō tēnei huringa ki te mahi whaiaro, tae atu ki te rapunga putanga ki waho i tētahi wāhi mahi uaua, te whakaaro ‘kua whati te tuarā’, te rapunga ara mahi hauora kē atu rānei. I roto i ā rātou ahunga ki ēnei tikanga mahi hou, i tūpono rātou ki ngā uauatanga whakahaere moni, whakatere hoki i te ao umanga, ao o te kāinga, me te kawe anō i ō rātou tuakiri ira tangata. Tā tēnei rangahau hou he tāpae māramatanga mō ngā wheako o ētahi tapuhi rēhita i kōwhiri i te ara mana motuhake whaiaro, i tētahi pekanga nui o te huarahi, arā, kia hīkoi i te ara mahi whaiaro takitahi, me te noho i tētahi ao whakawhiti i waenga i te mahi tapuhi, i te pakihi, i te kāinga me te mahi. Ngā kupu matua mana motuhake, mātai momo iwi, tū ā-whakawhiti, mahi whaiaro, tapuhi, kaupapa here, whakawhitinga

“New Zealand Nurses: Caring for Our People 1880-1950”: An Interview With Author Pamela Wood

New Zealand nurses: Caring for our people 1880-1950, published in 2022 by Otago University Press, is authored by Pamela Wood, a nurse and historian. This article provides insight into the structure and content of the book, acknowledging its value in recording the history, proactive leadership, and practice of modern nursing as instigated by the British nursing diaspora. The book is carefully researched and engagingly written. It is explicitly limited to ‘modern’ nursing, drawing on written evidence published and archived within the colonial systems. The article draws on a conversation between Wood and Adams, both tauiwi (non-Māori) academics, exploring challenges, innovations, and paradigms of care at a time when colonising processes had already deeply harmed Māori communities. Rural, district, and Plunket nursing evolved with an intent to improve health outcomes, particularly for impoverished and underserved people; nurses practiced autonomously in isolated areas, engaging collaboratively with communities; and nurse leaders were politically active and determined implementers of change. While some stories from Māori nurses have been recorded, the voice and histories of Māori, te ao Māori (Māori worldview), and mātauranga Māori (Māori knowledge) is absent. It is time we redressed this omission, to give effect to Te Tiriti o Waitangi, and rewrote the future of nursing in Aotearoa New Zealand. Te reo Māori translation “New Zealand nurses: Caring for our people 1880-1950”: He uiuinga i te kaituhi i a Pamela Wood Ngā Ariā Matua Ko New Zealand nurses: Caring for our people 1880-1950, tētahi pukapuka i whakaputaina i te tau 2022 e Otago University Press, ā, ko te kaituhi ko Pamela Wood, he tapuhi, he kaituhi tātai kōrero. Tā tēnei tuhinga he hora māramatanga ki te takoto me ngā kai o roto i te pukapuka, e whakamihi nei ki āna hua mō te takutaku i ngā tātai kōrero, i ngā mahi hautū kakama a ōna kaiarataki, me ngā mahi tapuhi o te ao hou, i takea mai i ngā toronga o te ao tapuhi o Peretania ki ao whānui. He mea āta rangahau tēnei pukapuka, he tino pai hoki te āhua o te tuhi. Ahakoa ērā āhuatanga, kua whakawhāititia ki ngā mahi tapuhi ‘o te ao hou’ anake, me te koutu i ngā rangahau, i whakawhatatia hoki i roto i ngā pūnaha o ngā kāwanatanga tāmi whenua o tāwāhi. I takea mai te tuhinga i tētahi kōrerorero i waenga i a Wood rāua ko Adams, nō tauiwi ēnei mātanga rangahau, e tūhura ana i ngā pīkauranga, i ngā auahatanga, me ngā ritenga taurima tangata i te wā kua tino nui ngā wharanga o ngā mahi tāmi iwi ki ngā hapori Māori. I tupu mai ngā mahi tapuhi ā-tuawhenua, ā-takiwā, Plunket hoki i runga i te hiahia kia whakapikia ngā putanga hauora, otirā mō te hunga rawakore, te hunga kua wareware te tino aronga; i mahi ngā tapuhi i ngā rohe pāmamao, i mahi tahi me ngā hapori i runga i te wairua pāhekoheko; ā, i te kaha tonu ngā mahi tōrangapū o ngā tapuhi, he kaha ki te panoni tikanga. Ahakoa kua tuhia ētahi o ngā pūrākau a ngā tapuhi Māori, kei te ngaro te reo me ngā tātai kōrero o te tangata Māori, o te ao Māori me te mātauranga Māori i konei. Kua tae tātou ki te wā hei whakatika i tēnei korenga, kia whakatinanatia Te Tiriti o Waitangi, kia tuhia houtia hoki ngā mahi tapuhi i Aotearoa. Ngā kupu matua: arotake pukapuka, tāmi iwi, tātai kōrero tapuhi, hauora tuawhenua, tiaki toiora ā-whenua

Younger Women’s Experiences of Stroke: A Qualitative Study

The incidence of stroke in younger adults is rising, especially among women. This study aims to explore the experiences of younger women who have had a stroke to understand their experience and support needs. This study used a qualitative description approach, recruiting eligible women through a snowball method. A focus group discussion was conducted to collect data, which was then analysed using thematic analysis. The five participants were 18 to 64 years old when they experienced their stroke and six to 18 years post-stroke when they participated in a focus group discussion in 2021. Four themes and 11 sub-themes emerged during the data analysis: 1) impacts of stroke (stroke onset and early experiences, physical and psychosocial effects, and changes to their roles and careers); 2) women’s reproductive health (pregnancy, on the contraceptive pill, and effect of anticoagulants on menstruation); 3) self-management (being a woman, healthcare monitoring, and self-care); and 4) support (internal and external support). The younger woman’s burden after stroke is complex due to their risk factors, symptoms, and recovery needs. Therefore, developing specific long-term rehabilitation strategies for younger women are needed for more effective stroke rehabilitation and recurrent stroke prevention. TE REO MĀORI TRANSLATION Ngā wheako o ngā wāhine taitamariki o te roro ikura: He rangahau whakaahua kounga Ngā Ariā Matua E piki haere ana te pānga o te roro ikura i waenga i ngā pakeke āhua taitamariki, otirā he tino pērā mō te wahine. E whai ana tēnei rangahau kia tūhuratia ngā wheako o ngā wāhine taitamariki kua pāngia e te roro ikura kia mārama kē atu ō rātou wheako me ō rātou hiahia tautoko. I whakamahia e tēnei rangahau tētahi ara whakamārama whakaahua kounga, nā te rapu haere i ngā wāhine āhei mā tētahi huarahi torotoro tangata. I whakahaeretia tētahi hui whakawhiti kōrero hei kohikohi raraunga, ā, ka tātaritia i muri mā te tātari ā-tāhuhu. Ko te pakeke o te hunga whakauru kei waenga i te 18 ki te 64 tau i te pānga o tō rātou roro ikura, ā, e ono ki te tekau mā waru tau i muri i te roro ikura ka whai wāhi ki te hui whakawhiti kōrero, i te tau 2021. E whā ngā tāhuhu, 11 hoki ngā tāhuhu whāiti i puta i roto i te tātaritanga raraunga: 1) ko ngā pānga o te roro ikura (te ekenga mai o te roro ikura me ngā wheako tuatahi, ngā pānga ā-tinana, ā-wairua, ā-hinengaro hoki, ngā panonitanga ki ō rātou tūranga mahi, ara mahi hoki); 2) te hauora whakaputa uri o ngā wāhine (te hapūtanga, te pire ārai hapū, te pānga o ngā rongoā whakakūtere toto ki te ikura wahine); 3) te whakahaere i a ia anō (te noho hei wahine, te aroturuki manaakitanga hauora, te taurima a te tangata i a ia anō); me te 4) tautoko (whakaroto, whakawaho anō hoki). He matatini ngā āhuatanga o ngā kawenga mō te wahine taitamariki i muri i te ikura, nā ngā āhuatanga tūraru, ngā tohu o te mate, me ngā hiahia mātūtū. Nā reira, me whakatupu rautaki whakamātūtū mō te wā roa mō ngā wāhine taitamariki, e kaha ake ai te whai hua o ngā mahi whakaora i muri i te roro ikura, me te ārainga i te pānga anō o te roro ikura. Ngā kupu matua: ngā wheako roro ikura; ngā pānga roro ikura; te whakamātūtūtanga i muri i te roro ikura; ngā tūraru roro ikura; mōrehu nō te roro ikura; ngā wāhine taitamariki

The Māori Student Nurse Experience of Cohorting: Enhancing Retention and Professional Identity as a Māori Nurse

Despite decades of work by tertiary providers to increase the Māori nursing workforce, there has been little change in the numbers of Māori nurses graduating from schools of nursing. The call for more culturally responsive teaching and learning strategies saw one tertiary provider implement Māori student cohorts for labs and tutorials in year one and two of the Bachelor of Health Science Nursing programme. This research explored the student experience of the cohorts using a hermeneutic methodology within a Māori-centred approach. Students in year two and three of the programme who had participated in the cohorts were invited to join focus groups to share their experiences. Data from the focus groups was analysed using van Manen’s approach with a Māori lens. The themes of whanaungatanga (connection), tikanga (correct practice), wānanga (learning conversation) and manaakitanga (ethic of care) emerged from the data. Cohorting was identified as a culturally responsive teaching and learning strategy. It provided a safe space for learning in what is a predominantly western monocultural system. It was not suffient on its own however. Cohorting of Māori students needs to be supported by teaching practices which include tikanga Māori, wānanga as a formal teaching strategy and the overt demonstration of manaakitanga to ensure it meets the needs of Māori nursing students. When integrated into programmes of study, Māori student cohorts have the potential to not only support retention, but also the development of the student’s professional identity as a ‘Māori’ nurse. TE REO MĀORI TRANSLATION Ngā wheako o ngā tapuhi Māori mō te urutomo ā-rōpū: Te whakapiki i te purutanga kaimahi me te tuakiri ngaio hei tapuhi Māori Ngā Ariā Matua Ahakoa te huhua o ngā mahi i roto i ngā ngahuru tau a ngā kaihora mātauranga matua, he iti noa ngā panonitanga o te tokomaha o ngā tapuhi Māori e tohia ana ki ō rātou tohu i roto i ngā kura tapuhi. Nā ngā karanga mō ētahi rautaki whakaako urupare ki te ahurea, rautaki ako pērā hoki, i tahuri tētahi kaihora mātauranga matua ki te whakatinana rōpū ākonga Māori mō ngā mahi pūtaiao, akoako hoki i ngā tau tuatahi, tuarua o tā rātou hōtaka Tohu Paetahi Pūtaiao Hauora mō te Mahi Tapuhi. I āta tūhura ēnei rangahau i ngā wheako o aua rōpū, mā te whakamahi tikanga whakamārama, i roto i tētahi ara whakaaro ao ki te Māori. I pōwhiritia ngā ākonga i te tau tuarua, tuatoru hoki o ngā rōpū kia piri mai ki ētahi rōpū arotahi, ki te whakaatu i ō rātou wheako. I tātaritia ngā raraunga mai i ngā rōpū arotahi mā te whakamahi i te ara a van Manen me te whakamahi i tētahi aronga Māori. I puta ngā tāhuhu o te whanaungatanga, o ngā tikanga, o te wānanga, me te manaakitanga, i ngā raraunga. I tautohutia te whakarōpū hei rautaki whakaako, ako hoki ka urupare ki te ahurea. Nā tēnei rautaki ka hua he mokowā haumaru mō te ako, i roto i tētahi pūnaha nō te hauāuru o te ao, te nuinga o ōna tikanga. Ko te karanga kia kaua e mutu noa i reira. Me mātua tautoko ngā mahi whakarōpū i ngā ākonga Māori mā ngā tikanga whakaako kei roto nei ngā tikanga Māori, ko te wānanga hei rautaki whakaako ōkawa, me te putanga nui o te manaakitanga, kia tutuki pai ngā hiahia o ngā ākonga Māori. Ina tuia mai ki roto i ngā hōtaka akoranga, he whai pito mata ngā rōpū ākonga Māori hei tautoko i te purutanga ākonga, me te whanaketanga o te tuakiri ngaio o te ākonga hei tapuhi Māori. Ngā kupu matua: te whakarōpū; ngā tikanga whakaako urupare ki te ahurea; taketake; tapuhi tohu paetahi; tuakiri ngaio; purutanga ākonga

Editorial

E te whānau o Set: Research Information for Teachers, tēnā koutou. Nau mai haere mai ki te whakaputanga tuatahi mō te tau 2022. E ngā kaituhi, he mihi nui ki a koutou mō ō koutou rangahau hou. He mihi maioha ki te rangatira, Te Hurinui Karaka-Clarke, me te whānau i Te Kura Whakangungu Kaiako o te Whare Wānanga o Waitaha, mō te tuhituhinga hira, “Ko Ngā Kete o te Wānanga: A Beginner’s Guide to Understanding Mātauranga Māori”. The opening article by Te Hurinui Karaka-Clarke and co-authors makes a significant contribution to education in Aotearoa. Insights from kaumātua, tohunga and Māori academics are woven with those of the authors to explore the concepts of mātauranga Māori and mana ōrite. They share what it means to bring the words together—mana ōrite me mātauranga Māori—both conceptually and practically. Exemplary lesson plans are outlined for several curriculum areas. Teachers are encouraged to progress further, overcoming challenges along the journey, like Tāne Nui a Rangi.

A Māori Model of Leadership Practice

He Waka Hiringa (HWH) is a Masters of Applied Indigenous Knowledge offered as a programme of two years’ study by Te Wānanga o Aotearoa. The main pre-requisite for enrolment in to this graduate degree is for the student to be a master of their own practice, whatever that practice may be. In other words, they are already leaders in their own field of practice. My task is to help them clarify how they indigenise their practice; introduce them to academic processes to achieve the rangahau (research) around this and encourage them to create their own Models of Practice (MsOP) to guide them as they work with students or clients.
 In six years three cohorts of students have succesfully graduated through my encouragement in the development and approval of about 100 different new MsOP, each unique in its own way. These add to the use by graduates of HWH to models such as Whare Tapatoru ( Wi Te Tau Huata Snr. 1967, personal communication), Whare Tapawhā (Durie, M. 1984), Te Wheke (Pere, R. 1997) and Poutama Pōwhiri (Huata, P. 2011) to name a few well known MsOP.
 In terms of a Leadership MOP I have not seen a better model than that created by Te Wairere Te Pūāwaitanga o te Whakaaro Ngaia (my youngest child and daughter) to fulfil the requirements of her Masters in Management Communications and Te Reo Māori (Māori Language) graduate degree at The University of Waikato. I am going to use her MOP for leadership in competitive Kapa Haka[1] (Māori performing arts) as my model in this delivery with her permission. The title comes from a waiata-ā-ringa (action song) composed by one of her tuākana (older sisters), Te Ingo Karangaroa Ngaia, entitled ‘He Rākau Taumatua!’[2], for their whānau (family) kapa haka, Te Haona Kaha.
 
 [1] I use capital letters when talking about the art form and small letters when talking about a group that does the art form.
 [2] “He rākau taumatua” was first performed as a whakawātea by Te Haona Kaha kapa haka at the Tainui Waka Cultural Trust Regional Kapa Haka competitions in 2016.

Under the stars of Matariki...

Under the stars of Matariki...

Effective HPV vaccination with Māori male students: Evaluation of a Kaupapa Māori primary health care initiative

Tā tēnei tuhinga he tuku pūrongo mo tētahi kokiri miro-maha paetata, hei whakapiki i te pai o te kapinga whāngainga kano ārai mate mo te tona kiri tangata whai hua (HPV) ki ngā tauira tāne Māori i waenga i te 13-17 tau i tētahi takiwā tuawhenua i Aotearoa. I hoahoa tahitia tēnei kokiri e te tapuhi hauora tuawhenua mai i tētahi pūtahi hauora, me te tumuaki o te kura tuarua o te rohe. Ko te whāinga he whakapiki i ngā pūkenga hauora, he hora horopaki tautoko i ngā ākonga kia whakaae ki te whāngainga kano ārai. 37 o ngā ākonga 44 i te kāpuinga i tomo ki te kokiri, ā, i whāngaia ki to rātou kano ārai mate tuatahi mo te tona kiri tangata (HPV);ko te pāpātanga kapinga mo te kaupapa katoa he 79%, kei runga kē ake i te whāinga mo te motu whānui. Nā ngā hua o tēnei hotaka whāngainga, i whakatauria e mātou me aromātai te kokiri nei, inā rā tā mātou pūrongo i konei. I kawea e mātou te aromātai i te tau 2018, 10 ngā uiuinga ki ngā kaiwhakaatu taketake;i haere hoki he whakawhitinga korero i waenga i tētahi ropu ākonga tāne tokowaru. Ko ngā āhuatanga i tautohutia hei mea hira mo te whakapiki whāinga wāhi ki ngā mohiotanga me te whakapiki pāpātanga kapinga ko te tautoko hononga i waenga i te hapori;ngā uara me ngā matakite e hāpainga ai e te katoa;me te āta tārei i te kokiri kia kitea he whakaaro matua totika, mā ngā ākonga tāne.Alternate abstract:This article reports on a local multi-component initiative to improve local Human Papillomavirus (HPV) vaccination coverage of Māori male students aged 13-17 years in a rural location in Aotearoa New Zealand. The initiative was co-designed by the rural health nurse from a community clinic of the Hauora (Māori health provider) and the principal of the local area school. The intent was to improve health literacy and provide an environment to support the students to consent to vaccination. 37 of 44 students in the cohort engaged with the initiative and had their first HPV vaccination, and the coverage rate for the full course was 79%, exceeding the national target. The success of this vaccination programme led us to undertake an evaluation of the initiative which we report here. We undertook the evaluation in 2018, which included 10 key informant interviews and a group discussion with eight male students. Factors that were identified as being important in improving access to information and improving coverage rates included supporting established community relationships;shared values and vision for the community;and tailoring the initiative to achieve the right engagement context for male students.

Anne Marie E. Snoddy, Hallie R. Buckley, Charlotte L. King, Rebecca L. Kinaston, Geoff Nowell, Darren R. Gröcke, Warwick J. Duncan, Peter Petchey

The South Island of New Zealand saw several major waves of migration in the mid-nineteenth century, predominantly from Europe but also with an ethnically distinct Chinese presence. The rural community of Milton, Otago, was a settler community established primarily by immigrants from the United Kingdom in search of a better quality of life. However, these settlers faced unique challenges related to surviving in an isolated location with very little infrastructure compared to their origin populations. In 2016, excavation was undertaken at St. John’s burial ground, Milton, with the object of using bioarchaeological methods to elucidate the lived experience of the first organized European settlement of this region, particularly in terms of health and disease. Here we present a case study of Burial 21 (B21), a male individual of known identity and a documented cause of death. We use biochemical and paleopathological methods to ground-truth his written history, which includes a period of invalidism due to tuberculosis, and discuss the implications of our findings for the community, provision of care, and quality of life in rural colonial New Zealand. He maha tonu ngā hekenga tāngata ki Te Waka a Māui i ngā tau kei waenga pū o te rau tau 1800, ko te nuinga nō Ūropi, heoi he tokomaha tonu nō Haina. Nā ngā manene nō Peretānia te hapori o Milton i whakatū ki Tokomairaro, i Ōtākou, i tō rātou hiahia ki tētehi oranga kounga ake i tō rātou oranga i Peretānia. Heoi, ko ētehi o ngā wero nui i tau ki ngā manene nei i ahu mai i te noho pūreirei ki tētehi wāhi kāore rawa ngā ratonga i rite ki ngā wāhi i ahu mai ai rātou. I te tau 2016, i hahu kōiwi i te urupā o Hato Hone, i Milton, hei whakamātau i te kaha o te ora me ngā momo mate i pā atu ki ngā tāngata whai i noho i te rohe nei. Nei rā he ripoata mō tētehi kua hahua, kua tapaina ko B21, he tāne ia, ko tōna ingoa kua mōhiotia, ko tōna mate kua āta tuhia. Kua āta whakamātauria ōna kōiwi me ōna toenga kiko mō ngā tohu ora me ngā tohu mate, kia mārama ai mena rānei e hāngai ana ngā tuhinga rongoā mōna, ngā mea i tuhia nōna e takatū ana, tae atu ki te wā i tūroro ia i te mate kohi, ki ngā tohu e puta ana i te mātauranga Rongoā-Koiora ō nāianei. Ka matapakina ngā hīrautanga o ngā kitenga me te māramatanga kua puta i tēnei rangahau e pā ana ki te hapori, ki ngā ratonga hauora, me te kounga o te oranga mō te hunga noho tuawhenua i tērā wā i Aotearoa.

The feeding habits of Wiseana (Lepidoptera: Hepialidae) species on a traditional Māori food crop

ABSTRACTFor Māori the kūmara symbolises the extensive voyages from the ancestral home of Hawaiki to Aotearoa New Zealand and the ingenuity needed to adapt growing practices for a tropical crop to the climate of New Zealand. From the thirteenth century, kūmara cultivation occurred along the coastlines in the warmer regions of New Zealand where its associated pests were controlled by traditional methods. In 1952, an observation was made indicating that Wiseana, an endemic genera of ghost moths, possibly fed on kūmara. The current study investigates the feeding habits and preferences of laboratory-reared Wiseana copularis and W. cervinata larvae for kūmara through no-choice and choice test bioassays. Kūmara tuber provided the largest mean weight gain for the two Wiseana species with a 122% increase by week 6 compared to white clover foliage. The mean weight gain of larvae fed with kūmara leaf, kūmara stem or white clover were not significantly different. All kūmara and white clover options were equally selected by larvae within the two-choice tests, therefore there was no differential preference for the kūmara plant material. This data indicates that the polyphagous herbivore larvae of Wiseana spp. may have fed on kūmara in traditional kūmara gardens, supporting the early published record. Further research is needed to determine if Wiseana larvae are affecting kūmara production today.Ki te Māori ko te kūmara e hua ai ngā hekenga maha ā ngā tīpuna mai i a Hawaiki ki Aotearoa, me ā rātou mōhiotanga ki te whakatipu i te kūmara ki te āhuarangi mātoke o Aotearoa. Nō te rautau tekau mā toru i whakatipu ai ngā kumara ki ngā takutai o Aotearoa ā, i āraia atu ngā mate, ngā kīrearea mā te whakaritenga tūturu. I te tau 1952 nō te tirohanga mai o te porina (Wiseana) kainga pea e te pūrehurehu taketake i ngā kūmara. Ko te rangahau o naianei ko ngā whiringa me ngā hiahia o te kai ā ngā torongū porina i whakatipu ai i roto i te taiwhanga pūtaiao ki roto i te whakamātau kore-kōwhiri, te whakamātau kōwhiri rānei. Ko te kōpura i whakaputa ai i te taumaha nui ake i te 122% i te taumaha o te korowa i te wiki tuaono. Kāhore he taumaha tino rerekē mō te whā me te kakau o te tipu ki te korowa. Kei roto i te kōwhiri whakamatau, ko ngā kūmara katoa me ngā korowa i kōwhiringia ōritengia ai e te huhu, nā reira kaore kau he mea rerekē mo te hiahiatanga o te tipu kūmara. I te mutunga, ē whakaatu ana te raraunga nei, kainga pea e te kaitipu huhu i ngā kūmara o ngā māra tūturu, hei tautoko hoki tēnei i ngā tuhinga o mua. Ma te rangahau anō ka kitengia mehemea ka pāngatia tonutia e te huhu (Wiseana) i te whakanaonga o ngā kūmara o naianei.

Measured Decades

Dr (h.c.) Haare Willliams reflects on well-being and ageing through the lens of eight and a half decades of lived experience and learning. He warms us to the theme of the New Zealand Association of Psychotherapists’ 2018 Conference, “e tipu ana ... as we grow …”, as he elucidates the influence on well-being of figural, personal, and world events, of social movements, of treasured relationships, of time — the influences which continue to shape being and well-being.WhakarāpopotongaHe whaiwhakaaro hauora, whaiwhakaaro koroheketanga tā Haare Wiremu mai i ngā karu o tētahi kua waru me te haurua ngahurutanga te koiora wheako whaiaro me te whakaemi mātauranga. Ko tāna he whakamahana i a tātau ki te kaupapa o te Wānanga o te tau 2018 a te Rōpū Kaiwhakaora Hinengaro o Aotearoa, “e tipu ana ...”, i a ia e whakamārama ana i te pānga ki te oranga ā-karetao, ā-whaiaro, kaupapa ā-ao, ngā whakanekenekehanga hāpori, ngā whanaungatanga puiaki, te haere o te wā — ngā whakaaweawe e hanga tonu nei i te koiora me te hau ora.

Mata Aho


 Mata Aho is a contemporary Māori women’s art collective. Its four members, artists Erena Baker (Te Atiawa ki Whakarongotai, Ngāti Toa Rangātira), Sarah Hudson (Ngāti Awa, Ngāi Tūhoe), Bridget Reweti (Ngāti Ranginui, Ngāi Te Rangi), and Terri Te Tau (Rangitāne ki Wairarapa), work together on large, often textile-based, installations linked to mana wāhine—the ‘empowerment and integrity of Māori women’ as they put it in this interview. Tim Corballis asks them about their approach to collective work, and how their artistic collectivity relates to political forms of collectivity.

Te Rōpu te Ūkaipo

I have been conducting a psychotherapy group since May 2007. We have met once a week, forty-six times a year, for almost ten years. A group that endures offers a promise of home, a place to return to time and time again, where we can put down roots. New Zealand offered me a promise of home as I think it does many émigrés. Homeless, I sought my roots in the land and the people of the land. This group, the other group members, myself as conductor, are there to be made use of in another kind of homelessness. Our roots feed us but they also transform the soil they are rooted in: we all learn from each other, drawing deep from the unconscious of the group. This paper offers a glimpse into how conducting this group has shaped my understanding with reference to the thinking of Bion and Winnicott. I have come to view work group mentality as a field phenomenon, such that the individuals take for granted the group as turangawaewae, without the need to inscribe a basic assumption on that field.
 Whakarāpopotonga
 Mai i te marama o Haratua 2007, ahau e whakahaere rōpū whakaora hinengaro ana. Ia wiki ka tūtaki mātau, whā tekau ma ono huihuinga i te tau, tata mō te tekau tau. He rōpū māia, he tohu kāinga whakaruruhau he wāhi hai hokihokinga, he wāhi whakatipuranga rarau. I whakaarahia mai e Aotearoa he oati kāinga pērā anō ki tōku whakaaro ki te nuinga o te hunga manene. Kāinga kore, i whai pūtaketanga au i roto i ngā iwi o te whenua. Ko tēnei rōpū, hūanga o ētahi atu rōpū me au hai kaiwhakahaere e tū ana hei whai take mō tētāhi atu momo kāinga kore. Whāngai ai tātau e ō tātau pūtake, whakarerehia anō ai hoki te papa e ngā takotoranga pakiaka: he whakaakoranga tā tēnā ki tēnā, whāia hōhōnuhia mai i te mauri moe o te rōpū. Ko tā tēnei tuhinga he hoatu pitopito whakaaturanga ki te āhua o tōku mātatau ki ngā whakaaro o Piona rāua ko Winikote i ahu mai i taku takinga i tēnei rōpū. Kua puta mai ki a au te whakaohomauri o te hinengaro mahinga ā rōpū, inā rā te noho a tēnā, ā tēnā i runga i te whakaaro ko te rōpū te tūrangawaewae , ā tē aro ake i te ahunga mai o tēnei whakaaro i hea.

“Dance Me Through the Panic Till I’m Gathered Safely In”

When Leonard Cohen died in November 2016, many people the world over felt very sad and indeed bereft, at the loss of such a great artist, poet and songwriter. It felt, in Auden’s (1958) words on Freud’s death, another example of:
 For every day they dieamong us, those who were doing us some good, who knew it was never enough buthoped to improve a little by living. (p. 68) 
 The title of this paper comes from Leonard’s 1984 song “Dance Me to the End of Love”, and has often seemed a powerful description of what a mother provides for her baby and what we as therapists provide to our clients. We try to help them “dance through the panic” and ultimately to feel safely gathered in — firstly with us, within the therapeutic relationship, and in due course within themselves. We provide a “promise of home”, or at least some hope for our clients that they might be able to find that individual sense of self within themselves and connection to others, which feels like “home”.
 Whakarāpopotonga
 I te matenga o Leonard Cohen i te Whiringa-a-rangi 2016, pōuri kau ana te tini te mano huri noa i te ao mōteatea kau ana i te ngarohanga atu o te tohunga tito waiata, toikupu mahi toi nei. E ai ki tā Ōtene kī (1958) i te matenga o Whoritu:
 Mō ia rā taki hingarō ngai tātau, rātau e whai hua nei mō tātau, mōhio tonu kore rawa i rahi engaritōminahia mā te kaiao e whakawhanake. (w. 68)
 I ahu mai te pane o tēnei pepa mai i te waita a Renana o te tau 1984 “Kanikanihia au ki te Mutunga o te Aroha”, ā, tērā ia e whakaarohia ana he whakaahuatanga mārohirohi o te o te āhua whakarato a te whaea i tana pēpē me tā tātau ngā kaiwhakaora hinengaro hoki ki ā tātau kiritaki. Ko tā tātau he nana ki te āwhina i a rātau, “pīkarikari i te maurirere” ā, taioreore kia tau te mauritau ki a tātau, i tō tātau whanaungatanga haumanutau tae atu ki te wā e tau ai tō rātau ake mauri. Ko tā tātau he whakarato “oati mauri tau”, he maramara wawata rānei e kitea ai e ā tātau kiritaki he kiritau, he whanaungatanga ki ētahi atu pēnei tonu i te “kāinga”.

The Taonga of the New Zealand Association of Psychotherapists

In this paper the importance of the taonga, treasures, of the New Zealand Association of Psychotherapists, representing the four directions and balance, is explained. Included is how they were used in the opening and closing ceremonies at the Conference in Nelson, 2017. The purpose of this paper is to keep their awareness alive in our Association.
 WhakarāpopotongaKo tā tēnei tuhinga, he whakatairanga i ngā taonga ā Te Roopū Whakaora Hinengaro o Aotearoa, te whakamārama hoki i ngā ahunga me te whakatairitenga mai i ngā hua e whā. Ka tāpirihia te whakatinanatanga o ēnei i te whakatuwheratanga me nga katinga o te Hui Wānanga i Whakatū i te tau 2017. Ko te kaupapa o tā tēnei pepa he whakamau ake i tō rātau aroā i roto i tō tātau Roopū.

Extending What We Can Talk About

Spirit has often been separated from body and mind and treated as not amenable to scientific study. A big influence in this regard was Ludwig Wittgenstein who, in 1922, came to the conclusion that the language of science was not able to talk about the mystical, saying, “There is indeed the inexpressible. This shows itself; it is the mystical” (p. 90). With the development of the science of the human mind and human relationships, spirit is perhaps becoming more amenable again to study. Alexander Lowen (1988) brought the concept of “spirit” under scientific and therapeutic observation through the concept of bio-energy, working with the body as well as the mind. Donald Winnicott (1953, 1960), through the idea of transitional phenomena, placed the language of the mystical in a psychodynamic and scientific context. Alan Schore (2012) has provided a neurophysiological way of talking about how the unconscious process contributes to human development through relationship. Patanjali’s Yogasutra, compiled 2,000 years ago, covers similar ground in a way which remains useful and relevant and which helps in understanding the distinction between mind and body and spirit.
 Waitara
 Tēnā ia anei i te nuinga o te wā wehea ai te wairua mai i te tinana me te hinengaro, ā, meatia ai kāre e whaiwāhi hai kuapapa mātai hinengaro. I te tau 1922, ka puta te whakataunga a Ludwig Wittgenstein kāre e taea e te reo pūtaiao te kōrero mō te tūāhu, arā, ko tāna, ‘Āe ra hoki! Kāre he kupu hai whakaahua. Koianei tōna tohu atua’ (w. 90). Kua whaneke ake nei te taiao o te hinengaro me te whakawhanaungatanga, kua rata haere pea te wā wānanga wairua. Nā Alexander Lowen (1998) i mau te ariā ‘wairua’ ki raro i te tirohanga mātai hinengaro mātai haumanu mā te ariā pūngao koiora, mahiatahitia nei te tinana me te hinengaro. Nā Donald Winnicott (1953, 1960), i whakauru te reo ā-wairua ki roto i te horopaki mātauranga pūtaiao, whakahihiko hinengaro. Kua homai e Alan Schore he ara kōrerohanga mātai whaiaroaro mō te hatepenga mauri moe ki te whanaketanga o te tangata puta mai i te whakawhanaungatanga. He rite tonu te papa pōtaea e tā Patanjali Yogasutra, i whakaemihia rua mano tau ki muri, ā, e hāngai tonu ana e whai hua tonu ana hoki me te āwhina i te mātauranga whai haere i te rangatiratanga o te hinengaro te tinana me te wairua.

Ramarama, Ruatahuna, Oxford, Jerusalem

Introduction
 He koorero timata
 He koorero teenei moo ooku wheako i Tipene Kura ki Ramarama, ki Ruataahuna i te Urewera, ki Hiruhaarama i Israel/Palestine, ki te Whare Waananga o Oxford hoki i te tau 1972 ki 1977. He koorero hoki teenei moo tooku tuutakihanga i eetahi taangata tae hoki raa ki a Hoani Rangihau.
 I talk below about my experiences at St Stephens School at Ramarama/Bombay, in Ruataahuna, in Jerusalem in Israel Palestine and at Oxford University in the years 1972-7. It is also about meeting various people including John Rangihau.
 He mea taiaawhio teenei i eetahi ahua inahoki kua hipa eetahi awa, eetahi huarahi, eetahi moana, etahi paparahi, aa, he taawhiti kee te haere i a Aotearoa ki a Ingarangi, i a Ingarangi ki a Hiruhaarama. Kia waanangahia teenei whakaaro e tika ana kia kii pea ka rere eetahi ira i Ruataahuna ki Hiruhaarama me te hokohanga mai hoki ki a Aotearoa, aa, he paku koorero naaku moo eenaa i te nuku o te tuhinga ki raro.
 This is something of a circumnavigation in that roads, rivers, oceans and continents around the world are crossed and its a long way from Aotearoa to England and from there to Jerusalem, Israel and then too the return to Aotearoa. Considering this there there are some threads between Ruatahuna and Jerusalem and there is some discussion of them in the course of the writing below.
 Naaku noa,
 Naa Peter Cleave

Shifting Ground

The return to Otautahi | Christchurch in 2015 provided an opportune moment for us to participate, observe, ponder, and reflect on the partnership agreement between Waka Oranga and the New Zealand Association of Psychotherapists (NZAP). Otautahi is significant as the place where, in 2009, the membership of the NZAP voted for a constitutional change which recognised Waka Oranga, an allied Māori organisation, as its bicultural Treaty partner. This article reflects on a journey taken thus far and discusses the shifting ground that emerges as a consequence of bicultural partnership, specifically with the NZAP which is predominantly Pākehā and Tau Iwi. The opinions expressed are based on the authors’ personal experiences and engagement with both Waka Oranga and the NZAP.
 Waitara
 I te hokinga ki Ōtautahi i te tau 2015, ka whai wāhanga mātou ki te kōrerorero, ki te titiro, ki te whakahoki whakaaro ki te kirimana rangapū i waenga i a Waka Oranga me te Rōpū Whakaora Hinengaro o Aotearoa (NZAP). Ko Ōtautahi te wāhi, i te tau 2009, i takahurihia ngā ture i te pōtitangahia tōna peka Māori, a Waka Oranga, hei hoa Tiriti kākanorua mōna. He whakahokinga whakaaro tēnei tuhinga ki te hīkoi mai i reira ki konei. Ka matapakihia ngā whakanekenekehanga i ara ake i tēnei hononga kākanorua, inā rā hāngai atu ki te Rōpū Whakaora Hinengaro o Aotearoa (NZAP), tōnā nuinga nei he Pākehā, he tauiwi. Nāku, nā te kaituhi ngā whakaaro o tēnei tuhinga, ā, koi nei ōku wheako whaiaro i a au e hīkoi haere ana i roto i a Waka Oranga me te Rōpū Whakaora Hinengaro o Aotearoa.