title: Migration and mental health: Evidence from a natural experiment

authors: Stillman, Steven

subjects: migration

abstract: People migrate to improve their well-being, whether through an expansion of economic and social opportunities or a reduction in persecution. Yet a large literature suggests that migration can be a very stressful process, with potentially negative impacts on mental health reducing the net benefits of migration. However, to truly understand the effect of migration on mental health one must compare the mental health of migrants to what their mental health would have been had they stayed in their home country. The existing literature is not able to do this and typically settles for comparing the mental health of migrants to that of natives in the destination country,which takes no account of any pre-existing differences between these groups. This paper overcomes the selection problems affecting previous studies of the effect of migration on mental health by examining a migrant lottery program. New Zealand allows a quota of Tongans to immigrate each year with a lottery used to choose amongst the excess number of applicants. A unique survey conducted by the authors in these two countries allows experimental estimates of the mental health effects of migration to be obtained by comparing the mental health of migrants who were successful applicants in the lottery to the mental health of those who applied to migrate under the quota, but whose names were not drawn in the lottery. Migration is found to lead to improvements in mental health, particularly for women and those with poor mental health in their home country.

text: Migration and mental health: Evidence from a natural experiment People migrate to improve their well-being, whether through an expansion of economic and social opportunities or a reduction in persecution. Yet a large literature suggests that migration can be a very stressful process, with potentially negative impacts on mental health reducing the net benefits of migration. However, to truly understand the effect of migration on mental health one must compare the mental health of migrants to what their mental health would have been had they stayed in their home country. The existing literature is not able to do this and typically settles for comparing the mental health of migrants to that of natives in the destination country,which takes no account of any pre-existing differences between these groups. This paper overcomes the selection problems affecting previous studies of the effect of migration on mental health by examining a migrant lottery program. New Zealand allows a quota of Tongans to immigrate each year with a lottery used to choose amongst the excess number of applicants. A unique survey conducted by the authors in these two countries allows experimental estimates of the mental health effects of migration to be obtained by comparing the mental health of migrants who were successful applicants in the lottery to the mental health of those who applied to migrate under the quota, but whose names were not drawn in the lottery. Migration is found to lead to improvements in mental health, particularly for women and those with poor mental health in their home country.

year: 2006-03

title: Interpreting the mammal deposits of Cloggs Cave (SE Australia), GunaiKurnai Aboriginal Country, through community-led partnership research

authors: McDowell, Matthew

subjects: biogeographic change

abstract: Palaeontological animal bone deposits are rarely investigated through research partnerships where the local First Nations communities have a defining hand in both the research questions asked and the research processes. Here we report research undertaken through such a partnership approach at the iconic archaeological site of Cloggs Cave (GunaiKurnai Country, East Gippsland), in the southern foothills of SE Australia's Great Dividing Range. 
A new excavation was combined with detailed chronometric dating, high-resolution 3D mapping and geomorphological studies. This allowed interpretation of a sequence of stratigraphic layers spanning from a lowermost excavated mixed layer dated to between 25,640 and 48,470 cal BP, to a dense set of uppermost, ash layers dated to between 1460 and 3360 cal BP. This long and well-dated chronostratigraphic sequence enabled temporal trends in the abundant small mammal remains to be examined. 
The fossil assemblage consists of at least 31 taxa of mammals which change in proportions through time. Despite clear evidence that the Old Ancestors repeatedly carried vegetation into the cave to fuel cool fires (no visible vegetation grows in Cloggs Cave), we observed little to no evidence of cooking fires or calcined bone, suggesting that people had little involvement with the accumulation of the faunal remains. Small mammal bones were most likely deposited in the cave by large disc-faced owls, Tyto novaehollandae (Masked Owl) or Tyto tenebricosa (Sooty Owl). 
Despite being well dated and largely undisturbed, the Cloggs Cave assemblage does not appear to track known Late Quaternary environmental change. Instead, the complex geomorphology of the area fostered a vegetation mosaic that supported mammals with divergent habitat preferences. The faunal deposit suggests a local ancestral landscape characterised by a resilient mosaic of habitats that persisted over thousands of years, signalling that the Old Ancestors burned landscape fires to encourage and manage patches of different vegetation types and ages within and through periods of climate change.

text: Interpreting the mammal deposits of Cloggs Cave (SE Australia), GunaiKurnai Aboriginal Country, through community-led partnership research Palaeontological animal bone deposits are rarely investigated through research partnerships where the local First Nations communities have a defining hand in both the research questions asked and the research processes. Here we report research undertaken through such a partnership approach at the iconic archaeological site of Cloggs Cave (GunaiKurnai Country, East Gippsland), in the southern foothills of SE Australia's Great Dividing Range. 
A new excavation was combined with detailed chronometric dating, high-resolution 3D mapping and geomorphological studies. This allowed interpretation of a sequence of stratigraphic layers spanning from a lowermost excavated mixed layer dated to between 25,640 and 48,470 cal BP, to a dense set of uppermost, ash layers dated to between 1460 and 3360 cal BP. This long and well-dated chronostratigraphic sequence enabled temporal trends in the abundant small mammal remains to be examined. 
The fossil assemblage consists of at least 31 taxa of mammals which change in proportions through time. Despite clear evidence that the Old Ancestors repeatedly carried vegetation into the cave to fuel cool fires (no visible vegetation grows in Cloggs Cave), we observed little to no evidence of cooking fires or calcined bone, suggesting that people had little involvement with the accumulation of the faunal remains. Small mammal bones were most likely deposited in the cave by large disc-faced owls, Tyto novaehollandae (Masked Owl) or Tyto tenebricosa (Sooty Owl). 
Despite being well dated and largely undisturbed, the Cloggs Cave assemblage does not appear to track known Late Quaternary environmental change. Instead, the complex geomorphology of the area fostered a vegetation mosaic that supported mammals with divergent habitat preferences. The faunal deposit suggests a local ancestral landscape characterised by a resilient mosaic of habitats that persisted over thousands of years, signalling that the Old Ancestors burned landscape fires to encourage and manage patches of different vegetation types and ages within and through periods of climate change.

year: 2022-12

title: Whanau Whakapakari: a Māori-centred approach to child rearing and Parent-training programmes

authors: Herbert, Averil May Lloyd

subjects: Whanau Whakapakari

abstract: The goal of this Whanau Whakapakari (Strengthening Families) research was to define critical aspects of Māori experiences and views on child-rearing practices, and to describe whanau (extended family) values and expectations for tamariki (children) and mokopuna (grandchildren).  Furthermore, these Māori views were included in culturally adapted parent-training programmes.  The overall aim was to devise an approach to emphasise client strengths and provide best outcomes for research participants.  Qualitative aspects included discussing the research processes in the Māori community by acknowledging the roles of whanau, hapu (sub-tribal), and iwi (tribal) structures.  I also identified the importance of pan-tribal and urban Māori groups in the current research.  As the project developed, an ongoing consultation and feedback protocol was established to ensure that Māori views on the research and the written outcomes were recognised.  In-depth interviews with kaumatua (elders), and focus groups with Māori service providers and Māori parents were analysed qualitatively to establish Māori values in child rearing and parenting, and the knowledge and skills that contribute to effective parenting and family functioning.  Values identified from these participants confirmed the central role of whanaungatanga (family connections), whakapapa (genealogy), and awhinatanga (support) for Māori. Two culturally adapted parent-training programmes, the Matuatanga (Parenting) Relationships Model and the Matuatanga Values Model programmes, were developed and compared with a Standard Parent Training programme.  The Matuatanga Relationships Model programme emphasised the importance of child, parent and whanau relationships and interactions.  The Matuatanga Values Model programme emphasised Māori values derived from the qualitative data - whanaungatanga, whakapapa and awhinatanga.  A range of pre- and post-training measures were undertaken to identify acceptable and appropriate measures for quantifying parent-training outcomes.  These included questions on support networks, parent expectations of children, parental self-efficacy, parental self-rating, critical-incident scenarios, and programme evaluation.  While 78 participants attended at least one of the research sessions 22 participants provided pre- and post-training measures for the Whanau Whakapakari programmes.  Results showed that there was a medium effect size improvement across all Standard Parent Training and Matuatanga Model programmes and a statistically significant improvement in the Standard Parent Training and Matuatanga Relationship Model programmes.  There were no statistically significant differences between the outcomes of the different programmes but qualitative differences from evaluation and feedback data were considered in identifying specific skills acquisition, general understanding and enjoyment components in the programmes.  Results from the different measures indicated that parent expectations and critical-incident scenario measures provided the most information on post-training changes.  Analysis of the outcome data with the attendance patterns confirmed the value of parent-training programmes per se and indicated that at least in the short term, parent effectiveness scores continued to improve for participants who continued to attend for more than one programme.  Programme follow-ups considered natural whanau supports in the Māori community and issues of social and cultural validity.  Integration of standard parent-training concepts and cultural concepts suggest a multi-dimensional approach which recognises parenting skills acquisition and cultural validation of whanau concepts relevant to parenting for Māori.

text: Whanau Whakapakari: a Māori-centred approach to child rearing and Parent-training programmes The goal of this Whanau Whakapakari (Strengthening Families) research was to define critical aspects of Māori experiences and views on child-rearing practices, and to describe whanau (extended family) values and expectations for tamariki (children) and mokopuna (grandchildren).  Furthermore, these Māori views were included in culturally adapted parent-training programmes.  The overall aim was to devise an approach to emphasise client strengths and provide best outcomes for research participants.  Qualitative aspects included discussing the research processes in the Māori community by acknowledging the roles of whanau, hapu (sub-tribal), and iwi (tribal) structures.  I also identified the importance of pan-tribal and urban Māori groups in the current research.  As the project developed, an ongoing consultation and feedback protocol was established to ensure that Māori views on the research and the written outcomes were recognised.  In-depth interviews with kaumatua (elders), and focus groups with Māori service providers and Māori parents were analysed qualitatively to establish Māori values in child rearing and parenting, and the knowledge and skills that contribute to effective parenting and family functioning.  Values identified from these participants confirmed the central role of whanaungatanga (family connections), whakapapa (genealogy), and awhinatanga (support) for Māori. Two culturally adapted parent-training programmes, the Matuatanga (Parenting) Relationships Model and the Matuatanga Values Model programmes, were developed and compared with a Standard Parent Training programme.  The Matuatanga Relationships Model programme emphasised the importance of child, parent and whanau relationships and interactions.  The Matuatanga Values Model programme emphasised Māori values derived from the qualitative data - whanaungatanga, whakapapa and awhinatanga.  A range of pre- and post-training measures were undertaken to identify acceptable and appropriate measures for quantifying parent-training outcomes.  These included questions on support networks, parent expectations of children, parental self-efficacy, parental self-rating, critical-incident scenarios, and programme evaluation.  While 78 participants attended at least one of the research sessions 22 participants provided pre- and post-training measures for the Whanau Whakapakari programmes.  Results showed that there was a medium effect size improvement across all Standard Parent Training and Matuatanga Model programmes and a statistically significant improvement in the Standard Parent Training and Matuatanga Relationship Model programmes.  There were no statistically significant differences between the outcomes of the different programmes but qualitative differences from evaluation and feedback data were considered in identifying specific skills acquisition, general understanding and enjoyment components in the programmes.  Results from the different measures indicated that parent expectations and critical-incident scenario measures provided the most information on post-training changes.  Analysis of the outcome data with the attendance patterns confirmed the value of parent-training programmes per se and indicated that at least in the short term, parent effectiveness scores continued to improve for participants who continued to attend for more than one programme.  Programme follow-ups considered natural whanau supports in the Māori community and issues of social and cultural validity.  Integration of standard parent-training concepts and cultural concepts suggest a multi-dimensional approach which recognises parenting skills acquisition and cultural validation of whanau concepts relevant to parenting for Māori.

year: 2001