title: Adopting a Maori property rights approach to fisheries

authors: Toki, Valmaine

abstract: For Maori, tikanga Maori or custom law not only underpinned the recognition of property rights to their fishery but also their environmental ethics and the sustainable management of that fishery. In comparison, the property right of non-indigenous peoples was sourced from a rights system determined by the State. The nature of these property rights, for Maori, has been acknowledged by legislation. The challenge for Maori is to effectively maintain, develop and manage this allocated resource in a way that will not only sustain the resource but also ensure its longevity both socially and economically for future generations. Among the issues Maori will face are how to balance effective governance and efficient management, together with the requirement to address global issues of over-fishing and property rights, all the while preserving and respecting tradition. Irrespective of these challenges, it is the tikanga, or philosophy, intrinsic to the traditional Maori worldview which will guide Maori through these challenges, and provide a way forward for global issues such as climate change.

text: Adopting a Maori property rights approach to fisheries For Maori, tikanga Maori or custom law not only underpinned the recognition of property rights to their fishery but also their environmental ethics and the sustainable management of that fishery. In comparison, the property right of non-indigenous peoples was sourced from a rights system determined by the State. The nature of these property rights, for Maori, has been acknowledged by legislation. The challenge for Maori is to effectively maintain, develop and manage this allocated resource in a way that will not only sustain the resource but also ensure its longevity both socially and economically for future generations. Among the issues Maori will face are how to balance effective governance and efficient management, together with the requirement to address global issues of over-fishing and property rights, all the while preserving and respecting tradition. Irrespective of these challenges, it is the tikanga, or philosophy, intrinsic to the traditional Maori worldview which will guide Maori through these challenges, and provide a way forward for global issues such as climate change.

year: 2010

title: Homai raa. Kia purutia, kia hereherea, taawhiwhi taamau. Ka pai. Taawhiwhi  taumau, he tauira waiora a Waikato : The creation of a Waikato-specific Maaori health model

authors: Haggie, Marrin Brian Pikitawhaki

subjects: Taawhiwhi Taamau

abstract: This Doctoral rangahau (research) sought to create a Maaori (Indigenous people of New Zealand) health model specific to the health needs and desires of the people of Waikato (The collective name of the tribes of the Waikato basin). Globally, minority populations (including Maaori) are consistently and disproportionately over represented in many health, education and incarceration statistics. Colonisation, oppression and racial prejudices have been identified as the root causes for the statistical imbalances prevalent in society. Indigenous populations have endured suffering caused by disconnection from heritage, traditional practices, ancestral beliefs and the natural environment. All are consequences of legislative enforcement and an oppressive, colonialist attitude that patronises indigenous populations (i.e., that assumes the coloniser knows what is best for the colonised). 

For the majority of colonisation, the health models and frameworks intended to benefit indigenous peoples, yet designed and implemented by colonial based, oppressive governments and by institutions rooted in colonialist ideals, have consistently failed to provide and deliver health and wellness for indigenous peoples. The fact that indigenous peoples’ health continues to be poorer than their non-indigenous counterparts, in the majority of health measures, suggests models and frameworks designed by non-indigenous people do not work for indigenous populations. This has led to an emergence of indigenous and minority populations’ movements seeking to emancipate themselves from the shackles of colonial oppression. 

Pioneering health models and frameworks designed to counter the failures of those designed by the oppressor have provided salvation for indigenous peoples and have allowed the voices of minority populations to be heard in the health and wellbeing context; however the majority of these models have been overly generic. Yet, they have provided foundations that now must be built upon to enable a focus on what specific populations require to ensure their health and lifestyle ideals are supported and strengthened.

As whaanau (family), marae (place of gathering and belonging for interrelated families), hapuu (subtribe), and as an iwi (tribe), Waikato have a responsibility to our taiao (natural environment), ourselves and to future generations to ensure the health of Waikato and that Waikatotanga (Waikato culture and practice) continues to grow, prosper, and flourish. Therefore, as a polity we must assert the control and direction of our iwi by determining and creating our own models and frameworks to ensure the survival, the growth, and the success of our people.

This Rangahau Kaupapa Waikato (Waikato focused research) is centered on the question ‘What elements must be considered in the creation and the application of a Waikato-specific, Maaori health model?’ Contemporary literature and research regarding health and the impacts on Indigenous and Maaori health specifically, was used to review the successes and failures of contemporary health models. 

Supported and framed by a Rangahau Kaupapa Maaori (Maaori focused research) approach, this Rangahau Kaupapa Waikato utilised Waikato koorero (stories), beliefs, practices and methodologies, interspersed with Qualitative Methodology and Thematic Analysis. Fourteen semi-structured interviews with tribal leaders and holders of tribal knowledge, referred to as taniwha, were conducted. Each taniwha shared their knowledge, understandings, and experiences to inform and contribute to the creation of a holistic health model specific to the iwi of Waikato.

The findings illustrate continued connection to the Waikato awa (river), the taiao (natural environment), wairuatanga (spirituality), ancestral knowledge and practices, the Kiingitanga (Maaori King Movement) and to the iwi itself are critical to the perpetuation of the waiora (health) of the Waikato iwi and of Waikatotanga in its multiple forms.

The model created as the primary outcome of this research, The Taawhiwhi Taamau Model of Waiora (Taawhiwhi Taamau), was designed to act as a vehicle which seeks to enable individual iwi members, and the polities that they belong, to achieve Mana-motuhake (autonomy) and self-determination of their own health. Taawhiwhi Taamau seeks to inform its adopters that Mana-motuhake can be achieved without having to compromise any of the tikanga (protocol) and kawa (custom) of our iwi and of our ancestors in favour of colonial government introduced, western ideals. Thereby removing the oppressor from the implementation and application of health. 

Taawhiwhi Taamau is a health model entrenched in Waikatotanga that utilises the beliefs and practices of our ancestors, and subsequently, our iwi to facilitate Tupuna (ancestor) Guided Living. The model encourages the individual iwi member to build solid foundations of waiora, seek knowledge and understanding of our tupuna, and use the experiences in life to act as taniwha for others seeking guidance, knowledge, connection, understanding and waiora. 

The adoption and practice of Taawhiwhi Taamau suggests individuals will find a new, refreshed connection to tupuna, maatauranga (wisdom, knowledge), wairuatanga and Waikatotanga, therefore, increasing waiora. Increased waiora of the individual increases the waiora and the capacity of one’s whaanau, marae and hapuu thereby increasing the waiora and the capacity of the iwi. Increased waiora and capacity of the iwi increases the likelihood of Waikatotanga, maatauranga, wairuatanga and, thus, the perpetuation of Tupuna Guided Living. Consequently, encapsulating the essence of Taawhiwhi Taamau as a model and as the lesson learned in the Pai Maarire Te Kura o te Ahiahi, ‘Homai ra, kia purutia, kia hereherea, taawhiwhi taamau. Ka Pai’.

text: Homai raa. Kia purutia, kia hereherea, taawhiwhi taamau. Ka pai. Taawhiwhi  taumau, he tauira waiora a Waikato : The creation of a Waikato-specific Maaori health model This Doctoral rangahau (research) sought to create a Maaori (Indigenous people of New Zealand) health model specific to the health needs and desires of the people of Waikato (The collective name of the tribes of the Waikato basin). Globally, minority populations (including Maaori) are consistently and disproportionately over represented in many health, education and incarceration statistics. Colonisation, oppression and racial prejudices have been identified as the root causes for the statistical imbalances prevalent in society. Indigenous populations have endured suffering caused by disconnection from heritage, traditional practices, ancestral beliefs and the natural environment. All are consequences of legislative enforcement and an oppressive, colonialist attitude that patronises indigenous populations (i.e., that assumes the coloniser knows what is best for the colonised). 

For the majority of colonisation, the health models and frameworks intended to benefit indigenous peoples, yet designed and implemented by colonial based, oppressive governments and by institutions rooted in colonialist ideals, have consistently failed to provide and deliver health and wellness for indigenous peoples. The fact that indigenous peoples’ health continues to be poorer than their non-indigenous counterparts, in the majority of health measures, suggests models and frameworks designed by non-indigenous people do not work for indigenous populations. This has led to an emergence of indigenous and minority populations’ movements seeking to emancipate themselves from the shackles of colonial oppression. 

Pioneering health models and frameworks designed to counter the failures of those designed by the oppressor have provided salvation for indigenous peoples and have allowed the voices of minority populations to be heard in the health and wellbeing context; however the majority of these models have been overly generic. Yet, they have provided foundations that now must be built upon to enable a focus on what specific populations require to ensure their health and lifestyle ideals are supported and strengthened.

As whaanau (family), marae (place of gathering and belonging for interrelated families), hapuu (subtribe), and as an iwi (tribe), Waikato have a responsibility to our taiao (natural environment), ourselves and to future generations to ensure the health of Waikato and that Waikatotanga (Waikato culture and practice) continues to grow, prosper, and flourish. Therefore, as a polity we must assert the control and direction of our iwi by determining and creating our own models and frameworks to ensure the survival, the growth, and the success of our people.

This Rangahau Kaupapa Waikato (Waikato focused research) is centered on the question ‘What elements must be considered in the creation and the application of a Waikato-specific, Maaori health model?’ Contemporary literature and research regarding health and the impacts on Indigenous and Maaori health specifically, was used to review the successes and failures of contemporary health models. 

Supported and framed by a Rangahau Kaupapa Maaori (Maaori focused research) approach, this Rangahau Kaupapa Waikato utilised Waikato koorero (stories), beliefs, practices and methodologies, interspersed with Qualitative Methodology and Thematic Analysis. Fourteen semi-structured interviews with tribal leaders and holders of tribal knowledge, referred to as taniwha, were conducted. Each taniwha shared their knowledge, understandings, and experiences to inform and contribute to the creation of a holistic health model specific to the iwi of Waikato.

The findings illustrate continued connection to the Waikato awa (river), the taiao (natural environment), wairuatanga (spirituality), ancestral knowledge and practices, the Kiingitanga (Maaori King Movement) and to the iwi itself are critical to the perpetuation of the waiora (health) of the Waikato iwi and of Waikatotanga in its multiple forms.

The model created as the primary outcome of this research, The Taawhiwhi Taamau Model of Waiora (Taawhiwhi Taamau), was designed to act as a vehicle which seeks to enable individual iwi members, and the polities that they belong, to achieve Mana-motuhake (autonomy) and self-determination of their own health. Taawhiwhi Taamau seeks to inform its adopters that Mana-motuhake can be achieved without having to compromise any of the tikanga (protocol) and kawa (custom) of our iwi and of our ancestors in favour of colonial government introduced, western ideals. Thereby removing the oppressor from the implementation and application of health. 

Taawhiwhi Taamau is a health model entrenched in Waikatotanga that utilises the beliefs and practices of our ancestors, and subsequently, our iwi to facilitate Tupuna (ancestor) Guided Living. The model encourages the individual iwi member to build solid foundations of waiora, seek knowledge and understanding of our tupuna, and use the experiences in life to act as taniwha for others seeking guidance, knowledge, connection, understanding and waiora. 

The adoption and practice of Taawhiwhi Taamau suggests individuals will find a new, refreshed connection to tupuna, maatauranga (wisdom, knowledge), wairuatanga and Waikatotanga, therefore, increasing waiora. Increased waiora of the individual increases the waiora and the capacity of one’s whaanau, marae and hapuu thereby increasing the waiora and the capacity of the iwi. Increased waiora and capacity of the iwi increases the likelihood of Waikatotanga, maatauranga, wairuatanga and, thus, the perpetuation of Tupuna Guided Living. Consequently, encapsulating the essence of Taawhiwhi Taamau as a model and as the lesson learned in the Pai Maarire Te Kura o te Ahiahi, ‘Homai ra, kia purutia, kia hereherea, taawhiwhi taamau. Ka Pai’.

year: 2021

title: A formative and process evaluation of a service development group: an analysis of the Waikato Hospital Board’s review of maternity services

authors: Driscoll, Sharon Lucille

abstract: This study is a formative and process evaluation and analysis of what occurred before and during the Waikato Hospital Board’s Review of Maternity Services. An historical perspective of the Service Development Group (SDG) approach to health planning is presented together with information about the establishment of the SDG and review process. Nine objectives were proposed which were to: establish the reasons behind the Board’s decision to review existing maternity services; describe what happened during the review period; describe the reasons for the Board’s decision to use a SDG to review maternity services; assess the effectiveness of evaluation research techniques for this study; describe participants’ attitudes toward the SDG; examine the interaction and co-operation between the various  committees involved in the review; attempt to measure the amount of satisfaction with the SDG exercise as perceived by participants; draw conclusions about the value of the SDG and make recommendations for future Service Development Group exercises.
Three major research techniques were used. Analysis of archival data gave an historical perspective of the Board and its maternity services, while questionnaires were used to gather information from the three groups involved in the study an: 11 member Service Development  Group, the 6 member Board’s Steering Committee, and several committee members of each of the 7 SDG nominating organisations. Interviews with the SDG and the Board’s Steering Committee members provided in-depth qualitative information. One questionnaire was administered to SDG members after pre-testing. It was then adapted for use with the Board’s Steering Committee and committee members of the SDG nominating organisations. The research was sequential with preliminary data analysis being completed before interviews were conducted with SDG and Steering committee members. There were no refusals for interviews or questionnaires. Data analysis consisted of descriptive statistics and qualitative interpretation which highlighted the emergence of global trends and allowed comparison between groups. 
Nine themes emerged from the questionnaire and interview data. The SDG approach was positively supported as was the combination of professional and community representation in health services reviews. Full discussion and agreement on terms of reference for any SDG should involve all participants. Other findings concerned the members’ role as nominated representatives, support for the SDG’s work and its ability to effect change, and concern with the methods of the general administration of the SDG. Issues concerning group size and parochial interests of individuals and groups were elaborated as were the SDG’s feelings toward the power of the Board’s Steering Committee. An awareness of cultural issues surfaced as a result of the SDG’s work. 
Advantages of the participant role of the researcher and benefits of in-depth qualitative analysis are discussed. There is a critical appraisal of the methodology and directions for future research are discussed. Major recommendations arising from the research were that the SDG approach is a worthwhile method for health services reviews, that all potential SDG members should be appointed before commencement of meetings, and that skilled public relations and communications programmes should be used. Terms of reference require careful consideration, SDG membership should be limited to preferably less than 11 people, a key person is required to act as facilitator, and an awareness of cultural issues is necessary. It was concluded that evaluation research techniques were useful and successful when employed to monitor and assess the SDG process. 
A prescriptive model for service development groups is proposed in the final chapter. The model presented would be applicable to any SDG involved in a service planning task. It is a model for planning, implementing, monitoring and evaluating the impact of the service development group. Consideration is given to the way that diverse cultural and social viewpoints can be accommodated in the deliberations of SDG’s. The overall objective of the model presented is participatory democracy attempted through community involvement in planning.

text: A formative and process evaluation of a service development group: an analysis of the Waikato Hospital Board’s review of maternity services This study is a formative and process evaluation and analysis of what occurred before and during the Waikato Hospital Board’s Review of Maternity Services. An historical perspective of the Service Development Group (SDG) approach to health planning is presented together with information about the establishment of the SDG and review process. Nine objectives were proposed which were to: establish the reasons behind the Board’s decision to review existing maternity services; describe what happened during the review period; describe the reasons for the Board’s decision to use a SDG to review maternity services; assess the effectiveness of evaluation research techniques for this study; describe participants’ attitudes toward the SDG; examine the interaction and co-operation between the various  committees involved in the review; attempt to measure the amount of satisfaction with the SDG exercise as perceived by participants; draw conclusions about the value of the SDG and make recommendations for future Service Development Group exercises.
Three major research techniques were used. Analysis of archival data gave an historical perspective of the Board and its maternity services, while questionnaires were used to gather information from the three groups involved in the study an: 11 member Service Development  Group, the 6 member Board’s Steering Committee, and several committee members of each of the 7 SDG nominating organisations. Interviews with the SDG and the Board’s Steering Committee members provided in-depth qualitative information. One questionnaire was administered to SDG members after pre-testing. It was then adapted for use with the Board’s Steering Committee and committee members of the SDG nominating organisations. The research was sequential with preliminary data analysis being completed before interviews were conducted with SDG and Steering committee members. There were no refusals for interviews or questionnaires. Data analysis consisted of descriptive statistics and qualitative interpretation which highlighted the emergence of global trends and allowed comparison between groups. 
Nine themes emerged from the questionnaire and interview data. The SDG approach was positively supported as was the combination of professional and community representation in health services reviews. Full discussion and agreement on terms of reference for any SDG should involve all participants. Other findings concerned the members’ role as nominated representatives, support for the SDG’s work and its ability to effect change, and concern with the methods of the general administration of the SDG. Issues concerning group size and parochial interests of individuals and groups were elaborated as were the SDG’s feelings toward the power of the Board’s Steering Committee. An awareness of cultural issues surfaced as a result of the SDG’s work. 
Advantages of the participant role of the researcher and benefits of in-depth qualitative analysis are discussed. There is a critical appraisal of the methodology and directions for future research are discussed. Major recommendations arising from the research were that the SDG approach is a worthwhile method for health services reviews, that all potential SDG members should be appointed before commencement of meetings, and that skilled public relations and communications programmes should be used. Terms of reference require careful consideration, SDG membership should be limited to preferably less than 11 people, a key person is required to act as facilitator, and an awareness of cultural issues is necessary. It was concluded that evaluation research techniques were useful and successful when employed to monitor and assess the SDG process. 
A prescriptive model for service development groups is proposed in the final chapter. The model presented would be applicable to any SDG involved in a service planning task. It is a model for planning, implementing, monitoring and evaluating the impact of the service development group. Consideration is given to the way that diverse cultural and social viewpoints can be accommodated in the deliberations of SDG’s. The overall objective of the model presented is participatory democracy attempted through community involvement in planning.

year: 1988