title: Developing a kaupapa Māori evaluation model – one size fits all?

authors: Masters-Awatere, Bridgette

subjects: Maori health

abstract: Health statistics in Aotearoa (New Zealand) highlight that Māori, the indigenous people Aotearoa have poorer health than non- Māori. In response to the statistics a number of Māori health providers have established services that address specific areas of need in their regions. Initially there were minimal accountability requirements of providers. However, changes in the health system now mean that groups wanting to establish a new service must provide accountability measures before, during and after the funding has been allocated. As a result providers need to develop a rationale behind their decisions and assess the measure of change that has taken place as a result of the service or programme to ensure continued funding. The requirements reflect the dominant Western paradigm in which health promotion is understood to be about producing specific quantifiable behaviour changes in individuals. Māori health providers on the other hand have tended to take a holistic approach to health. Thus they have found themselves in the position of trying to show change within a paradigm where measurements are not easily taken. This has created frustration amongst Māori providers who face losing their funding because of an inability to report measurable outcomes using a framework that does not apply to their culture.

text: Developing a kaupapa Māori evaluation model – one size fits all? Health statistics in Aotearoa (New Zealand) highlight that Māori, the indigenous people Aotearoa have poorer health than non- Māori. In response to the statistics a number of Māori health providers have established services that address specific areas of need in their regions. Initially there were minimal accountability requirements of providers. However, changes in the health system now mean that groups wanting to establish a new service must provide accountability measures before, during and after the funding has been allocated. As a result providers need to develop a rationale behind their decisions and assess the measure of change that has taken place as a result of the service or programme to ensure continued funding. The requirements reflect the dominant Western paradigm in which health promotion is understood to be about producing specific quantifiable behaviour changes in individuals. Māori health providers on the other hand have tended to take a holistic approach to health. Thus they have found themselves in the position of trying to show change within a paradigm where measurements are not easily taken. This has created frustration amongst Māori providers who face losing their funding because of an inability to report measurable outcomes using a framework that does not apply to their culture.

year: 2002

title: Weaving the mat of Māori and Pacific learner success

authors: Tiakiwai, Sarah-Jane

subjects: Supporting learners, Pacific learner success, Māori learner success, higher education

abstract: The mat we are trying to weave at the University of Waikato to address educational outcomes, disparities and inequities in education for Māori and Pacific learners will weave rich data, stories and experience. Our goal is to use data to be better informed about what works for Māori and Pacific learners and what does not. Data is useful in building a more complete picture of what is happening to students, but student voice and previous research that has already captured the voices of Māori and Pacific experts, educators, students, families and communities can tell us more about why we are getting these outcomes. As we harness data to improve our knowledge, we must not forget the stories already in the mat and the stories being woven in the mat, for the stories are the gold.

This report details our work on this data-informed rather than data-driven project. It discusses how improved data and data analytic capability enhanced our understanding of the literature on Māori and Pacific learner success and the experience of Māori and Pacific learners at UoW. Our research and the report, however, also unapologetically privilege case studies through literature and Māori and Pacific student voices. We lay out the various materials – data, literature and voice – that will form our mat with this in mind, weaving them together in order to achieve better outcomes for Māori and Pacific learners at our university. These learners are the why of this mahi. Their success will create a beautiful pattern in the
weave.

text: Weaving the mat of Māori and Pacific learner success The mat we are trying to weave at the University of Waikato to address educational outcomes, disparities and inequities in education for Māori and Pacific learners will weave rich data, stories and experience. Our goal is to use data to be better informed about what works for Māori and Pacific learners and what does not. Data is useful in building a more complete picture of what is happening to students, but student voice and previous research that has already captured the voices of Māori and Pacific experts, educators, students, families and communities can tell us more about why we are getting these outcomes. As we harness data to improve our knowledge, we must not forget the stories already in the mat and the stories being woven in the mat, for the stories are the gold.

This report details our work on this data-informed rather than data-driven project. It discusses how improved data and data analytic capability enhanced our understanding of the literature on Māori and Pacific learner success and the experience of Māori and Pacific learners at UoW. Our research and the report, however, also unapologetically privilege case studies through literature and Māori and Pacific student voices. We lay out the various materials – data, literature and voice – that will form our mat with this in mind, weaving them together in order to achieve better outcomes for Māori and Pacific learners at our university. These learners are the why of this mahi. Their success will create a beautiful pattern in the
weave.

year: 2022-06

title: Libation and sacrifice in the Samoan ‘ava ceremony

authors: Refiti, Albert L.

subjects: Samoan ‘ava ceremony

abstract: This presentation is an analysis of Samoan oral stories connected to the ‘ava ceremony. These foundational stories have an important connection to the role blood sacrifice played in pre ‘ava and post ‘ava Samoa. Dr Refiti argues that the ‘ava ceremony replaced the actual killing of people in religious ceremonies that were required in former times to make sacred important communal spaces. This he shows relates to libation as an offering to the memories of the dead by spilling ‘ava on the ground as a sacrificial prayer or aso that mark and re-memorialise the past in honouring the bones of the dead and sacrificed victim.
‘Ava foundational stories also provide us with clues that the ‘ava plant was brought to Samoa by brothers from Fiti (Fiji) and later the ‘ava ceremony as we know it today was brought to Samoa by the Tagaloa clan which included the aumaga (kava chewers), the tauaga strainer and the use of the taupou (village maiden) as the stand-in for the old priest to distribute the ‘ava. The roles of the aumaga and taupou mirror that of the sacrificer and sacrificial victim.
Sacrifice and the ‘ava ceremony, Dr Refiti I contends, was required to mark, command and bring the passage of time and space to a stop so that people and roles can be redistributed allowing the community to grow and extend (tupu). The main role of sacrifice, as Valeri states, is “the transformation of the community from a lesser state which is indexed by disorder and pollution to a higher more complete state associated with order and purity” (Valeri, V. (1985). Kingship and Sacrifice: Ritual and society in ancient Hawaii (P. Wissing, Trans.). Chicago, ILL: University of Chicago Press).

text: Libation and sacrifice in the Samoan ‘ava ceremony This presentation is an analysis of Samoan oral stories connected to the ‘ava ceremony. These foundational stories have an important connection to the role blood sacrifice played in pre ‘ava and post ‘ava Samoa. Dr Refiti argues that the ‘ava ceremony replaced the actual killing of people in religious ceremonies that were required in former times to make sacred important communal spaces. This he shows relates to libation as an offering to the memories of the dead by spilling ‘ava on the ground as a sacrificial prayer or aso that mark and re-memorialise the past in honouring the bones of the dead and sacrificed victim.
‘Ava foundational stories also provide us with clues that the ‘ava plant was brought to Samoa by brothers from Fiti (Fiji) and later the ‘ava ceremony as we know it today was brought to Samoa by the Tagaloa clan which included the aumaga (kava chewers), the tauaga strainer and the use of the taupou (village maiden) as the stand-in for the old priest to distribute the ‘ava. The roles of the aumaga and taupou mirror that of the sacrificer and sacrificial victim.
Sacrifice and the ‘ava ceremony, Dr Refiti I contends, was required to mark, command and bring the passage of time and space to a stop so that people and roles can be redistributed allowing the community to grow and extend (tupu). The main role of sacrifice, as Valeri states, is “the transformation of the community from a lesser state which is indexed by disorder and pollution to a higher more complete state associated with order and purity” (Valeri, V. (1985). Kingship and Sacrifice: Ritual and society in ancient Hawaii (P. Wissing, Trans.). Chicago, ILL: University of Chicago Press).

year: 2017