title: Rangatahi and complex entanglements of sexuality, sexuality education and secondary school: A material-discursive exploration

authors: Chalmers, Jade

subjects: Rangatahi,sexuality,sexuality education,New materialisms,feminist poststructuralist,matter,discourse,ethico-onto-epistemology,secondary school,colonisation,diffraction,posthuman,postqualitative,entanglements,becoming,indigenous theorising

abstract: This research is an exploration with rangatahi (young Māori), of complex materially-discursive webs of sexuality education, sexuality, and secondary school education in Aotearoa. These research areas have commonly produced unfavourable outcomes, which include disparity statistics and other findings that position Māori as ‘cultural’ or ‘in need’ (Cooper, 2012; Green, 2011; Le Grice, 2014). To produce something different, in this work I engaged with concepts from the theoretical fields of Māori Indigenous Theories, Feminist Poststructuralisms, and New Feminist Materialisms to develop a framework for exploration.  Nine rangatahi participated in small hui (meetings) and individual interviews, focused on the areas of sexuality education, other sexuality topics, and experiences of secondary schooling. Transcripts from these meetings became part of the ‘data’. The approach to the analysis, termed Moving Through Entanglements, was informed by the whakaaro method (Mika & Southey, 2018) and diffractive approaches (Barad, 2007; Davies, 2014a, 2014b). The analysis explored a number of entanglements, using transcripts, theories, concepts, matter, experiences, colonisation, sensations, utterances and beyond (Davies, 2014c; Jackson & Mazzei, 2011). I did not attempt to produce ‘evidence’ or propose findings or truths about the ‘situation’ for rangatahi; instead I considered these well-worn research areas in different ways, honing in on ‘hot spots’ in entanglements (Taylor, 2013).
At the heart of this research are the lives of rangatahi. This research listened to and privileged their experiences in the materially-discursive webs of sexuality education, sexuality and secondary education, with the aim of contributing to further positive transformation in these areas (Allen, 2015b). The analysis suggested that confronting ‘gaps’ in what rangatahi learn in sexuality education and what they experience beyond the classroom remained. The contrast between the mundane topics or the “same old shit” (in the words of one participant) taught in sexuality education, which rangatahi recalled, and the complexities of two important and complex hot spots (Tayor, 2013) – ‘tap and gap’ and ‘relationship goals’ – demonstrated this gap. A need remains for sexuality education to be more connected with young people’s lives (Allen, 2001, 2005a, 2005b; Young, 2002). Other issues that became important included hickeys, hair and skin, the school stage, big bodies and health, boys’ breasts, and clothing. A material-discursive exploration of these topics was central to the analysis; this research has demonstrated their under-acknowledged importance in the daily existence of rangatahi, which should continue to be explored. Colonisation remained a lingering presence (Le Grice, 2018), and instances rangatahi shared highlighted not only this, but also their critical awareness of its functioning.
An innovative approach is the posthuman methodology experimented with in this research. As outlined above, this research was guided by a theoretical framework built with ideas borrowed from three philosophical fields. I applied a method of analysis that attempted to move beyond normative modes of qualitative analysis, unsettling dominant anthropocentric ways of doing research.  Taking this position, among other things, meant that the entanglements I worked through were materially-discursive. Thus, this research posits that non-human or more-than-human participants are active in the daily becomings of rangatahi, and their influence in shaping daily experiences for rangatahi and should not be overlooked in future research (Bennett, 2010). The ethical crises of the present mean that an ethical imperative to do things differently in every facet of our existence is needed now more than ever (St. Pierre, Mazzei & Jackson, 2016). Perhaps a change in the way research is conducted is one key approach to a fruitful and sustainable future for humans and non-humans alike.

text: Rangatahi and complex entanglements of sexuality, sexuality education and secondary school: A material-discursive exploration This research is an exploration with rangatahi (young Māori), of complex materially-discursive webs of sexuality education, sexuality, and secondary school education in Aotearoa. These research areas have commonly produced unfavourable outcomes, which include disparity statistics and other findings that position Māori as ‘cultural’ or ‘in need’ (Cooper, 2012; Green, 2011; Le Grice, 2014). To produce something different, in this work I engaged with concepts from the theoretical fields of Māori Indigenous Theories, Feminist Poststructuralisms, and New Feminist Materialisms to develop a framework for exploration.  Nine rangatahi participated in small hui (meetings) and individual interviews, focused on the areas of sexuality education, other sexuality topics, and experiences of secondary schooling. Transcripts from these meetings became part of the ‘data’. The approach to the analysis, termed Moving Through Entanglements, was informed by the whakaaro method (Mika & Southey, 2018) and diffractive approaches (Barad, 2007; Davies, 2014a, 2014b). The analysis explored a number of entanglements, using transcripts, theories, concepts, matter, experiences, colonisation, sensations, utterances and beyond (Davies, 2014c; Jackson & Mazzei, 2011). I did not attempt to produce ‘evidence’ or propose findings or truths about the ‘situation’ for rangatahi; instead I considered these well-worn research areas in different ways, honing in on ‘hot spots’ in entanglements (Taylor, 2013).
At the heart of this research are the lives of rangatahi. This research listened to and privileged their experiences in the materially-discursive webs of sexuality education, sexuality and secondary education, with the aim of contributing to further positive transformation in these areas (Allen, 2015b). The analysis suggested that confronting ‘gaps’ in what rangatahi learn in sexuality education and what they experience beyond the classroom remained. The contrast between the mundane topics or the “same old shit” (in the words of one participant) taught in sexuality education, which rangatahi recalled, and the complexities of two important and complex hot spots (Tayor, 2013) – ‘tap and gap’ and ‘relationship goals’ – demonstrated this gap. A need remains for sexuality education to be more connected with young people’s lives (Allen, 2001, 2005a, 2005b; Young, 2002). Other issues that became important included hickeys, hair and skin, the school stage, big bodies and health, boys’ breasts, and clothing. A material-discursive exploration of these topics was central to the analysis; this research has demonstrated their under-acknowledged importance in the daily existence of rangatahi, which should continue to be explored. Colonisation remained a lingering presence (Le Grice, 2018), and instances rangatahi shared highlighted not only this, but also their critical awareness of its functioning.
An innovative approach is the posthuman methodology experimented with in this research. As outlined above, this research was guided by a theoretical framework built with ideas borrowed from three philosophical fields. I applied a method of analysis that attempted to move beyond normative modes of qualitative analysis, unsettling dominant anthropocentric ways of doing research.  Taking this position, among other things, meant that the entanglements I worked through were materially-discursive. Thus, this research posits that non-human or more-than-human participants are active in the daily becomings of rangatahi, and their influence in shaping daily experiences for rangatahi and should not be overlooked in future research (Bennett, 2010). The ethical crises of the present mean that an ethical imperative to do things differently in every facet of our existence is needed now more than ever (St. Pierre, Mazzei & Jackson, 2016). Perhaps a change in the way research is conducted is one key approach to a fruitful and sustainable future for humans and non-humans alike.

year: 2019

title: Outcomes in different ethnic groups of New Zealand patients with screen-detected vs. non-screen-detected breast cancer.

authors: Lawrenson, Ross

subjects: Breast screening

abstract: OBJECTIVE: To compare characteristics and survival of New Zealand European, Māori, and Pacific women with screen-detected vs. non-screen-detected breast cancer. 
METHODS: Women aged 45-69 diagnosed with invasive breast cancer between January 2005 and May 2013 were identified from the Waikato and Auckland Breast Cancer Registries. Patient demographics and tumour characteristics were described by detection mode and ethnicity. Kaplan-Meier method was used to estimate the five-year breast cancer-specific survival of women with stage I-III breast cancer by ethnicity and detection mode. 
RESULTS: Women with screen-detected cancers were older, had smaller tumours, fewer stage IV (0.8% vs. 7.6%), fewer high grade (16.8% vs. 39.0%), and fewer lymph node positive diseases (26.3% vs. 51.5%) than women with non-screen-detected cancers. There were more Luminal A (70.0% vs. 54.0%), fewer human epidermal growth factor receptor 2 positive non-Luminal (4.4% vs. 8.8%), and fewer triple negative cases (7.0% vs. 13.8%) in screen-detected than non-screen-detected cancers. If not screen detected, 22.7% of breast cancers in Pacific women were stage IV compared with 2.4% if screen detected. If not screen detected, the five-year breast cancer-specific survival was 91.1% for New Zealand European women, 84.2% for Māori women, and 80.2% for Pacific women (p-value <0.001). For screen-detected breast cancer, survival between different ethnic groups was similar.
CONCLUSIONS: Breast cancers detected through screening are diagnosed at an earlier stage and have a greater proportion of subtypes, with better outcome. Variations in survival for Māori and Pacific women are only found in women with non-screen-detected breast cancer.

text: Outcomes in different ethnic groups of New Zealand patients with screen-detected vs. non-screen-detected breast cancer. OBJECTIVE: To compare characteristics and survival of New Zealand European, Māori, and Pacific women with screen-detected vs. non-screen-detected breast cancer. 
METHODS: Women aged 45-69 diagnosed with invasive breast cancer between January 2005 and May 2013 were identified from the Waikato and Auckland Breast Cancer Registries. Patient demographics and tumour characteristics were described by detection mode and ethnicity. Kaplan-Meier method was used to estimate the five-year breast cancer-specific survival of women with stage I-III breast cancer by ethnicity and detection mode. 
RESULTS: Women with screen-detected cancers were older, had smaller tumours, fewer stage IV (0.8% vs. 7.6%), fewer high grade (16.8% vs. 39.0%), and fewer lymph node positive diseases (26.3% vs. 51.5%) than women with non-screen-detected cancers. There were more Luminal A (70.0% vs. 54.0%), fewer human epidermal growth factor receptor 2 positive non-Luminal (4.4% vs. 8.8%), and fewer triple negative cases (7.0% vs. 13.8%) in screen-detected than non-screen-detected cancers. If not screen detected, 22.7% of breast cancers in Pacific women were stage IV compared with 2.4% if screen detected. If not screen detected, the five-year breast cancer-specific survival was 91.1% for New Zealand European women, 84.2% for Māori women, and 80.2% for Pacific women (p-value <0.001). For screen-detected breast cancer, survival between different ethnic groups was similar.
CONCLUSIONS: Breast cancers detected through screening are diagnosed at an earlier stage and have a greater proportion of subtypes, with better outcome. Variations in survival for Māori and Pacific women are only found in women with non-screen-detected breast cancer.

year: 2019

title: A retrospective case study of Kiribati identity through language camp participation

authors: Packham, Emma

abstract: This retrospective study examined the Ueen Kiribati Language Camps, which was funded by the Ministry for Pacific Peoples in 2022 and 2023, as part of a broader context of Pacific language and cultural revitalisation in Aotearoa, New Zealand. I-Kiribati methodology and thematic analysis of semi-structured interviews, combined with Maroro (dialogue, reminiscing, or storytelling), were used to examine the experiences and perspectives of five participants from various age groups.  

This study examined how I-Kiribati participants in two Ueen Kiribati Language Camps describe their cultural identity and the effects they reported from participation in the language camps that reinforce their sense of cultural identity and contribute to their cultural confidence. The immersive experience included both theoretical and practical workshops, facilitated by elders and older members. The findings challenged the assumptions that a sense of belonging depends on speaking the language fluently, having a single I-Kiribati identity, and living in Kiribati. The camps offered a supportive environment where dual, multiple, and diasporic I-Kiribati could gather and share experiences, and reconnect with each other, their language and culture. This research contributes to the ongoing discussions around language and cultural revitalisation, emphasising the need for community-led initiatives to sustain Pacific languages. The findings also have the potential to inform educational strategies and funding policy decision making and support other Pacific communities delivering similar programmes.

text: A retrospective case study of Kiribati identity through language camp participation This retrospective study examined the Ueen Kiribati Language Camps, which was funded by the Ministry for Pacific Peoples in 2022 and 2023, as part of a broader context of Pacific language and cultural revitalisation in Aotearoa, New Zealand. I-Kiribati methodology and thematic analysis of semi-structured interviews, combined with Maroro (dialogue, reminiscing, or storytelling), were used to examine the experiences and perspectives of five participants from various age groups.  

This study examined how I-Kiribati participants in two Ueen Kiribati Language Camps describe their cultural identity and the effects they reported from participation in the language camps that reinforce their sense of cultural identity and contribute to their cultural confidence. The immersive experience included both theoretical and practical workshops, facilitated by elders and older members. The findings challenged the assumptions that a sense of belonging depends on speaking the language fluently, having a single I-Kiribati identity, and living in Kiribati. The camps offered a supportive environment where dual, multiple, and diasporic I-Kiribati could gather and share experiences, and reconnect with each other, their language and culture. This research contributes to the ongoing discussions around language and cultural revitalisation, emphasising the need for community-led initiatives to sustain Pacific languages. The findings also have the potential to inform educational strategies and funding policy decision making and support other Pacific communities delivering similar programmes.

year: 2025