title: An exploration of wellbeing in Hapū Wānanga through a Te Wheke framework analysis

authors: Hawaikirangi, Lena

subjects: Antenatal education

abstract: Before colonisation, Māori had comprehensive knowledge and practices around pregnancy and childbirth. With colonisation, traditional maternity knowledge and practices were replaced by western medical practices. In more recent times, antenatal education classes have played an essential role in providing information on pregnancy, birth and caring for newborns. Research reports that Māori are less likely to attend antenatal programmes and  have suggested that culturally responsive programmes may encourage better engagement by Māori. Hapū Wānanga is a kaupapa Māori antenatal education programme. No previous research has explored how whānau experience wellbeing through Hapū Wānanga. This research explores how participants experience wellbeing within the Kia Wana  Lakes Baby Service Hapū Wānanga. Three participants, including one couple, and three facilitators were interviewed. Transcripts were analysed through a framework analysis using the Te Wheke model (Pere, 1997), a comprehensive Māori model of health. Findings showed that Hapū Wānanga caters to Māori holistic views of wellbeing, as demonstrated through the Te Wheke Model (Pere, 1997). All participants reported negative experiences with mainstream antenatal services; however, whānau enjoyed their experience at Hapū Wānanga. The two dimensions that influenced participants most were whānaungatanga (kinship ties) and hā ā koro mā ā kuia mā (cultural heritage). Although whānau were empowered by their experience at Hapū Wānanga, they wanted to learn more about parenting and postpartum, mental health. Overall, my findings highlighted that culturally adapted programmes that cater to  holistic models of wellbeing could engage Māori service users in an enjoyable and empowering way. If healthcare providers are to be successful in improving indigenous peoples' wellbeing, they need to prioritise culturally adapted programmes based on holistic models of wellbeing.

text: An exploration of wellbeing in Hapū Wānanga through a Te Wheke framework analysis Before colonisation, Māori had comprehensive knowledge and practices around pregnancy and childbirth. With colonisation, traditional maternity knowledge and practices were replaced by western medical practices. In more recent times, antenatal education classes have played an essential role in providing information on pregnancy, birth and caring for newborns. Research reports that Māori are less likely to attend antenatal programmes and  have suggested that culturally responsive programmes may encourage better engagement by Māori. Hapū Wānanga is a kaupapa Māori antenatal education programme. No previous research has explored how whānau experience wellbeing through Hapū Wānanga. This research explores how participants experience wellbeing within the Kia Wana  Lakes Baby Service Hapū Wānanga. Three participants, including one couple, and three facilitators were interviewed. Transcripts were analysed through a framework analysis using the Te Wheke model (Pere, 1997), a comprehensive Māori model of health. Findings showed that Hapū Wānanga caters to Māori holistic views of wellbeing, as demonstrated through the Te Wheke Model (Pere, 1997). All participants reported negative experiences with mainstream antenatal services; however, whānau enjoyed their experience at Hapū Wānanga. The two dimensions that influenced participants most were whānaungatanga (kinship ties) and hā ā koro mā ā kuia mā (cultural heritage). Although whānau were empowered by their experience at Hapū Wānanga, they wanted to learn more about parenting and postpartum, mental health. Overall, my findings highlighted that culturally adapted programmes that cater to  holistic models of wellbeing could engage Māori service users in an enjoyable and empowering way. If healthcare providers are to be successful in improving indigenous peoples' wellbeing, they need to prioritise culturally adapted programmes based on holistic models of wellbeing.

year: 2021

title: Ta Moko: Culture, body modification, and the psychology of identity.

authors: Te Awekotuku, Ngahuia

subjects: Maori

abstract: This paper outlines the context of Ta Moko in the Māori world, and locates the practice in the Pacific, and in the twenty first century. It describes the resurgence of the practice, and comments on the aims of the Marsen project. The three principal aims are: 
1.	To complete a comprehensive survey of the chant record and oral history with reference to archaeological, archival and artefactual materials.
2.	To examine traditional whakairo carving in relation to Ta Moko.
3.	To explore the nature of social relationships and ecologies that are supportive of, or resistant, to contemporary Ta Moko.

text: Ta Moko: Culture, body modification, and the psychology of identity. This paper outlines the context of Ta Moko in the Māori world, and locates the practice in the Pacific, and in the twenty first century. It describes the resurgence of the practice, and comments on the aims of the Marsen project. The three principal aims are: 
1.	To complete a comprehensive survey of the chant record and oral history with reference to archaeological, archival and artefactual materials.
2.	To examine traditional whakairo carving in relation to Ta Moko.
3.	To explore the nature of social relationships and ecologies that are supportive of, or resistant, to contemporary Ta Moko.

year: 2003

title: Developments in New Zealand jurisprudence

authors: Wilson, Margaret

abstract: The Supreme Court Act came into force 1 January 2004. It would be fair to describe the reactions to the birth of the Supreme Court are mixed. While many welcomed the fact New Zealand finally had its own final court of appeal and an opportunity to develop its own jurisprudence, there was criticism that the new Supreme Court would be ‘activist’ and challenge the sovereignty of Parliament to make the law. There was also concern that there would be insufficient work for the new court and that the quality of judicial decision-making would suffer without the reference to the Privy Council. While it is too early to assess the contribution of the Supreme Court to the development of New Zealand jurisprudence, it is useful to review whether some of the early criticisms and fears have been realised to date.

text: Developments in New Zealand jurisprudence The Supreme Court Act came into force 1 January 2004. It would be fair to describe the reactions to the birth of the Supreme Court are mixed. While many welcomed the fact New Zealand finally had its own final court of appeal and an opportunity to develop its own jurisprudence, there was criticism that the new Supreme Court would be ‘activist’ and challenge the sovereignty of Parliament to make the law. There was also concern that there would be insufficient work for the new court and that the quality of judicial decision-making would suffer without the reference to the Privy Council. While it is too early to assess the contribution of the Supreme Court to the development of New Zealand jurisprudence, it is useful to review whether some of the early criticisms and fears have been realised to date.

year: 2011