title: Māori medical student and physician exposure to racism, discrimination, harassment, and bullying

authors: Cormack, Donna

abstract: IMPORTANCE: Discrimination, bullying, and harassment in medicine have been reported internationally, but exposures for Indigenous medical students and physicians, and for racism
specifically, remain less examined.
OBJECTIVE: To examine the prevalence of racism, discrimination, bullying, and harassment for Māori medical students and physicians in New Zealand and associations with demographic and clinical
characteristics.
DESIGN, SETTING, AND PARTICIPANTS: This cross-sectional study used data from an anonymous national survey of Māori medical students and physicians in New Zealand in late 2021 and early 2022.
Data were analyzed from March 2022 to April 2024.
EXPOSURES: Age, gender, marginalized status (ie, in addition to being Māori, belonging to other groups traditionally marginalized or underrepresented in medicine), year of medical school, year of
graduation, and main work role.
MAIN OUTCOMES AND MEASURES: Direct and witnessed racism, discrimination, bullying, and harassment were measured as any experience in the last year and ever. Any exposure to negative
comments about social groups and witnessing discriminatory treatment toward Māori patients or whānau (extended family). Considering leaving medicine, including because of mistreatment, was
measured.
RESULTS: Overall, 205 Māori medical students (median [IQR] age, 23.1 [21.6-24.3] years; 137 [67.2%] women) and 200 physicians (median [IQR] age, 36.6 [30.1-45.3] years; 123 [62.8%] women)
responded. Direct and witnessed exposure to racism (184 students [91.5%]; 176 physicians [90.7%]) and discrimination (176 students [85.9%]; 179 physicians [89.5%]) ever in medical education,
training, or work environments was common. Ever exposure to witnessed and direct bullying (123 students [66.5%]; 150 physicians [89.3%]) and harassment (73 students [39.5%]; 112 physicians
[66.7%]) was also common. Most respondents reported witnessing Māori patients or their whānau being treated badly in clinical settings, in direct interactions (67 students [57.8%]; 112 physicians
[58.9%]) or behind their backs (87 students [75.0%]; 138 physicians [72.6%]). One-quarter of Māori medical students (45 students), and 37.0%of physicians (61 physicians) had considered leaving or taken a break from medicine because of these experiences. Additional marginalized statuses were significantly associated with any direct experience of mistreatment in the last year for students and physicians. Exposure to some forms of mistreatment were also significantly associated with higher likelihood of thinking about leaving or taking a break from medicine for physicians.
CONCLUSIONS AND RELEVANCE: In this study, Māori medical students and physicians reported high exposure to multiple forms of racism, discrimination, bullying, and harassment in medical
education, training, and work environments, requiring an urgent response from medical institutions.

text: Māori medical student and physician exposure to racism, discrimination, harassment, and bullying IMPORTANCE: Discrimination, bullying, and harassment in medicine have been reported internationally, but exposures for Indigenous medical students and physicians, and for racism
specifically, remain less examined.
OBJECTIVE: To examine the prevalence of racism, discrimination, bullying, and harassment for Māori medical students and physicians in New Zealand and associations with demographic and clinical
characteristics.
DESIGN, SETTING, AND PARTICIPANTS: This cross-sectional study used data from an anonymous national survey of Māori medical students and physicians in New Zealand in late 2021 and early 2022.
Data were analyzed from March 2022 to April 2024.
EXPOSURES: Age, gender, marginalized status (ie, in addition to being Māori, belonging to other groups traditionally marginalized or underrepresented in medicine), year of medical school, year of
graduation, and main work role.
MAIN OUTCOMES AND MEASURES: Direct and witnessed racism, discrimination, bullying, and harassment were measured as any experience in the last year and ever. Any exposure to negative
comments about social groups and witnessing discriminatory treatment toward Māori patients or whānau (extended family). Considering leaving medicine, including because of mistreatment, was
measured.
RESULTS: Overall, 205 Māori medical students (median [IQR] age, 23.1 [21.6-24.3] years; 137 [67.2%] women) and 200 physicians (median [IQR] age, 36.6 [30.1-45.3] years; 123 [62.8%] women)
responded. Direct and witnessed exposure to racism (184 students [91.5%]; 176 physicians [90.7%]) and discrimination (176 students [85.9%]; 179 physicians [89.5%]) ever in medical education,
training, or work environments was common. Ever exposure to witnessed and direct bullying (123 students [66.5%]; 150 physicians [89.3%]) and harassment (73 students [39.5%]; 112 physicians
[66.7%]) was also common. Most respondents reported witnessing Māori patients or their whānau being treated badly in clinical settings, in direct interactions (67 students [57.8%]; 112 physicians
[58.9%]) or behind their backs (87 students [75.0%]; 138 physicians [72.6%]). One-quarter of Māori medical students (45 students), and 37.0%of physicians (61 physicians) had considered leaving or taken a break from medicine because of these experiences. Additional marginalized statuses were significantly associated with any direct experience of mistreatment in the last year for students and physicians. Exposure to some forms of mistreatment were also significantly associated with higher likelihood of thinking about leaving or taking a break from medicine for physicians.
CONCLUSIONS AND RELEVANCE: In this study, Māori medical students and physicians reported high exposure to multiple forms of racism, discrimination, bullying, and harassment in medical
education, training, and work environments, requiring an urgent response from medical institutions.

year: 0202-07-01

title: Uia ngā pou o te whare ask the posts of the whare:  (Re)storying the whare in curriculum

authors: Heaton, Sharyn

subjects: Whare

abstract: This research investigated the construction of whare tapawhā discourses in national curricula since 1999 and (re)presents other Māori perspectives of how a whare (house, building, school of learning, curriculum) can be known. I explored the constitutions and subjectivities of a whare and its relationship to hauora, well-being and its dimensions. The central questions raised in this thesis are how has a whare model of hauora, well-being been signified within dominant education texts, and how could a Māori (re)envisioning of a whare assist future Māori-medium hauora learning area developments? Further elaborations on how a whare can be known and its potential contribution to future hauora learning area developments take priority as a focus within this thesis.
For this study, I developed ngā pou whakaaro, a theoretical, conceptual, and methodological framework characterised by unfolding layers of awareness (and reflection) that I applied when thinking and reading through texts. Texts included primary and secondary literature such as curricula policy, hauora redevelopment wānanga (meetings, discussions) notes, hauora redevelopment video, hauora Ministry of Education milestone reports and interview transcripts. Within these texts, I searched for significations and signifiers of how the whare tapawhā model of hauora, well-being or a whare had been (re)presented. I searched for what was clearly evident and the assumptions made about a whare, and critiqued omissions of what had not yet been said. These gaps provided an opportunity to rewrite and reproduce other texts. 
I initially critiqued dominant representations of the whare tapawhā model of hauora, well-being, as evident in English-medium policy texts. I argue that the whare tapawhā model and its nuances in national curricula and compulsory schooling are not only driven by education imperatives, such as the valuing of the Māori language and knowledge in compulsory schooling, but are also assimilative in that the knowledge presented is simplistic and the understandings align more with Eurocentric ideals of well-being, albeit in the Māori language. I show that simplified significations of a whare in educational discourse shape the fictions that the texts seek to represent.
And then, in reading otherwise (Caputo, 1997, p. 62), I examined other texts about a whare and its nuances beyond what is currently known in curricula. I interviewed two Māori pouako (teachers), one Māori-medium curriculum developer, a health practitioner, a kairongoā (healer), and two tohunga whakairo (master carvers) to draw out the possibilities that exist for (re)presenting another Māori perspective of a whare. This space provided an opportunity to transgress from how the whare tapawhā model of hauora, well-being has been represented in curricula in Aotearoa. 
The main ideas that emerged from the interviews and the process of reflecting on the responses of the poukōrero (interview participants) provoked thinking about the possibilities of how in-depth understandings of a whare could support a (re)envisioning of the potential of a whare in future hauora learning area developments. In order to (re)turn to thinking about the place of mātauranga Māori (Māori ways of knowing), and how a whare can be known and experienced by Māori beyond what is currently (re)presented in curricula, the whare of Mautini Aroaro was examined. 
Representations of a whare may be partial and fragmented, but such representations need to be (re)traced back to their parts and elaborated upon to deepen understandings of the possible contribution that a Māori perspective could offer future Māori-medium hauora learning area re-developments. There is no one way to know a whare, nor does it need to be restricted to pre-determined representations identified in curricula. Through a restoration process, I suggest we engage with people’s experiences of a whare on different terms and (re)claim understandings of a whare as a repository and library for future generations.

text: Uia ngā pou o te whare ask the posts of the whare:  (Re)storying the whare in curriculum This research investigated the construction of whare tapawhā discourses in national curricula since 1999 and (re)presents other Māori perspectives of how a whare (house, building, school of learning, curriculum) can be known. I explored the constitutions and subjectivities of a whare and its relationship to hauora, well-being and its dimensions. The central questions raised in this thesis are how has a whare model of hauora, well-being been signified within dominant education texts, and how could a Māori (re)envisioning of a whare assist future Māori-medium hauora learning area developments? Further elaborations on how a whare can be known and its potential contribution to future hauora learning area developments take priority as a focus within this thesis.
For this study, I developed ngā pou whakaaro, a theoretical, conceptual, and methodological framework characterised by unfolding layers of awareness (and reflection) that I applied when thinking and reading through texts. Texts included primary and secondary literature such as curricula policy, hauora redevelopment wānanga (meetings, discussions) notes, hauora redevelopment video, hauora Ministry of Education milestone reports and interview transcripts. Within these texts, I searched for significations and signifiers of how the whare tapawhā model of hauora, well-being or a whare had been (re)presented. I searched for what was clearly evident and the assumptions made about a whare, and critiqued omissions of what had not yet been said. These gaps provided an opportunity to rewrite and reproduce other texts. 
I initially critiqued dominant representations of the whare tapawhā model of hauora, well-being, as evident in English-medium policy texts. I argue that the whare tapawhā model and its nuances in national curricula and compulsory schooling are not only driven by education imperatives, such as the valuing of the Māori language and knowledge in compulsory schooling, but are also assimilative in that the knowledge presented is simplistic and the understandings align more with Eurocentric ideals of well-being, albeit in the Māori language. I show that simplified significations of a whare in educational discourse shape the fictions that the texts seek to represent.
And then, in reading otherwise (Caputo, 1997, p. 62), I examined other texts about a whare and its nuances beyond what is currently known in curricula. I interviewed two Māori pouako (teachers), one Māori-medium curriculum developer, a health practitioner, a kairongoā (healer), and two tohunga whakairo (master carvers) to draw out the possibilities that exist for (re)presenting another Māori perspective of a whare. This space provided an opportunity to transgress from how the whare tapawhā model of hauora, well-being has been represented in curricula in Aotearoa. 
The main ideas that emerged from the interviews and the process of reflecting on the responses of the poukōrero (interview participants) provoked thinking about the possibilities of how in-depth understandings of a whare could support a (re)envisioning of the potential of a whare in future hauora learning area developments. In order to (re)turn to thinking about the place of mātauranga Māori (Māori ways of knowing), and how a whare can be known and experienced by Māori beyond what is currently (re)presented in curricula, the whare of Mautini Aroaro was examined. 
Representations of a whare may be partial and fragmented, but such representations need to be (re)traced back to their parts and elaborated upon to deepen understandings of the possible contribution that a Māori perspective could offer future Māori-medium hauora learning area re-developments. There is no one way to know a whare, nor does it need to be restricted to pre-determined representations identified in curricula. Through a restoration process, I suggest we engage with people’s experiences of a whare on different terms and (re)claim understandings of a whare as a repository and library for future generations.

year: 2022

title: Emerging evangelicals: An ethnographic study of a Christian community house in Tauranga, New Zealand

authors: Liddle, Esther

subjects: Christianity

abstract: Contemporary global evangelical Christianity, as exemplified by the Emerging Church movement, is a phenomenon which has many established and emergent trends.  This is a study of how the young Christian residents of the Upper Room community house in Tauranga, New Zealand, and their wider institutional and socio-religious contexts, think about and live out this new style of evangelical Christianity across a range of contexts.  This emergent religiosity differs markedly from what is typically thought to make up the evangelical style of Christianity, and is starting to take hold globally.  My investigation explores how the residents embody contemporary global evangelical trends including non-denominationalism, community, small groups, and relational discipling and outreach.  I investigate how these trends are of significance to the ways that the residents interact with one another, as well as others outside of the household.  This research contributes to anthropological research on evangelical Christianity, with this new style of evangelicalism only just beginning to be acknowledged within the field.  I also add to previous discussions in anthropology of the contemporary global evangelical aspects of megachurches and non-denominationalism.  I argue that evangelism is an internal and external process, with my inclusion of the discipling of Christians challenging analyses based only on evangelisation of non-Christians.

text: Emerging evangelicals: An ethnographic study of a Christian community house in Tauranga, New Zealand Contemporary global evangelical Christianity, as exemplified by the Emerging Church movement, is a phenomenon which has many established and emergent trends.  This is a study of how the young Christian residents of the Upper Room community house in Tauranga, New Zealand, and their wider institutional and socio-religious contexts, think about and live out this new style of evangelical Christianity across a range of contexts.  This emergent religiosity differs markedly from what is typically thought to make up the evangelical style of Christianity, and is starting to take hold globally.  My investigation explores how the residents embody contemporary global evangelical trends including non-denominationalism, community, small groups, and relational discipling and outreach.  I investigate how these trends are of significance to the ways that the residents interact with one another, as well as others outside of the household.  This research contributes to anthropological research on evangelical Christianity, with this new style of evangelicalism only just beginning to be acknowledged within the field.  I also add to previous discussions in anthropology of the contemporary global evangelical aspects of megachurches and non-denominationalism.  I argue that evangelism is an internal and external process, with my inclusion of the discipling of Christians challenging analyses based only on evangelisation of non-Christians.

year: 2021