title: Factors of desistance in violent offenders: Interpretative phenomenological analysis of the Tai Aroha programme

authors: Beattie, Christopher James

subjects: Desistance

abstract: The phenomenon of desistance from crime is central to the process of rehabilitation. This study examines desistance narratives from the Tai Aroha programme to identify the aspects of participation in a community-based special treatment unit that are effective from the perspective of participants. A review of desistance literature is presented in a New Zealand context. Interpretative phenomenological analysis was used to present common themes in 64 exit interviews of individuals who completed this programme over a period of 6 years. These themes were compared to the factors of desistance identified in the literature review. The three key concepts that emerged from this study as factors of desistance evident in the Tai Aroha programme were the Morphic Self, Family and Whanau, and Mindfulness. The concept of the Morphic Self is a perspective on the process of identity change as experienced by participants, and is a key product of this research. Three other factors were identified as prerequisites for successful completion of the programme that also therefore contribute to desistance: Motivation, Sobriety, and Peers and Support. Also identified from this research were aspects of the experience termed Elements of Influence, which are the facets of the participants, the programme and the interactions between the two that can be considered in order to improve the delivery of the programme and therefore promote desistance. A distinctive quality of the Tai Aroha programme that was influential in the successful promotion of desistance was its strong commitment to tikanga Māori and the incorporation of these cultural values into the lifestyle and therapeutic approaches adopted by the facilitators.

text: Factors of desistance in violent offenders: Interpretative phenomenological analysis of the Tai Aroha programme The phenomenon of desistance from crime is central to the process of rehabilitation. This study examines desistance narratives from the Tai Aroha programme to identify the aspects of participation in a community-based special treatment unit that are effective from the perspective of participants. A review of desistance literature is presented in a New Zealand context. Interpretative phenomenological analysis was used to present common themes in 64 exit interviews of individuals who completed this programme over a period of 6 years. These themes were compared to the factors of desistance identified in the literature review. The three key concepts that emerged from this study as factors of desistance evident in the Tai Aroha programme were the Morphic Self, Family and Whanau, and Mindfulness. The concept of the Morphic Self is a perspective on the process of identity change as experienced by participants, and is a key product of this research. Three other factors were identified as prerequisites for successful completion of the programme that also therefore contribute to desistance: Motivation, Sobriety, and Peers and Support. Also identified from this research were aspects of the experience termed Elements of Influence, which are the facets of the participants, the programme and the interactions between the two that can be considered in order to improve the delivery of the programme and therefore promote desistance. A distinctive quality of the Tai Aroha programme that was influential in the successful promotion of desistance was its strong commitment to tikanga Māori and the incorporation of these cultural values into the lifestyle and therapeutic approaches adopted by the facilitators.

year: 2018

title: Ko te reo i Te Rarawa: Pēhea rainī te tūāhua reo o ngā mātua tūpuna i Pukepoto

authors: McGrath, Daniel

abstract: Ko te reo Māori, ko te reo ā-iwi, ko te mita o te reo; ko tēhea te mea nui? Mai anō tēnei tohe, ko tēhea ko runga, ko tēhea ko raro. He tinitini nei anō ngā rangahau mō te reo Māori, mō ngā rautaki whakaora i te reo Māori. Erangi pēhea mai ana te reo ā-iwi? I te mahi nui whakaharahara ki te whakaora i te reo Māori e noho ana tērā kaupapa hei aronga matua. E kite mārika ana i ngā hua o aua mahi, hoi anō te reo ā-iwi, te hanga nei, i paria ki rāhaki. Nā, i ngā tau tata nei anō, kua kitea rawatia te wheinu o ngā uri whakaheke, o ngā mokopuna o ngā iwi ki te ako i ō rātou mita, otirā i te reo ā-iwi.
Hoi anō tēnei kaupapa rangahau he mea whakapiripiri ki ngā rangahau mō te reo Māori, waihoki mō te reo ā-iwi. E āta mātai atu ana te titiro ki te reo ake anō o Te Rarawa, otirā ki te reo o ngā kaumātua i noho ai i Pukepoto. Ko ngā whāinga matua o te rangahau kia kitea pēnā rainī he patanga wō te reo i te kāinga ki te mana, ki te ahurea o te tangata, ka tahi. Ka rua, kia huraina mai ai ngā āhuatanga motuhake o te reo o Te Rarawa, otirā, o te reo i Pukepoto. I runga i tērā, ko te pātai matua o te rangahau nei, ko tēnei;
Pēhea hoki nei te tūāhua reo Māori i kōrerohia ai e ngā mātua tūpuna, e ngā wheinga i Pukepoto?
Nā, e tutuki ngā whāinga rangahau, i arohia wētahi rīpene kei te pātaka kōrero o Te Reo Irirangi Māori o Te Hiku o Te Ika e mau nei ngā reo o ngā kaumātua o te kāinga e kōrero ana mō ngā tini āhuatanga e hāngai ana ki ō rātou nā ao. E tāwharautia ana tēnei kaupapa e te Rangahau Kaupapa Māori, ā, ko ngā tikanga, ko ngā kōrero i ahua mai i Te Rarawa i Pukepoto e noho mai ana hei tāhuhu tikanga mōku. Ko ngā taupānga hou kua oti kē nei i a Te Reo Irirangi Māori o Te Hiku o Te Ika hei taputapu e nanao atu ai a hau ki te pātaka kōrero o Te Hiku o Te Ika, e pai ai taku āta wānanga i ngā kupu, i ngā kōrero kei ngā rīpene e mau ana.
Tokowhitu katoa ngā kaumātua i āta arohia e ahau i tēnei rangahau nei, katoa i noho ai i Pukepoto. Ko tāku, he āta whakataringa atu ki wā rātou kōrero, ka āta arotake ai i wētahi kupu, i wētahi kīwaha, i wētahi whakatakotoranga rerenga kōrero i kaha whakahuangia e rātou mā. Kei te puke tuaono te roanga o ngā kōrero mō ngā kitenga o te rangahau; i mārama te kite atu he tini ngā momo kupu, ngā kīwaha me ngā rerenga kōrero he tikanga kē atu wō rātou, he whakamahinga kē anō, ka mutu, arā wētahi kāhore e tino rangona ana i wēnei wā nei. Nō reira, ko tā tēnei rangahau e whai ana kia whakahokia wēnei āhuatanga o te reo ki ngā arero o ngā uri whakaheke o Pukepoto, o Te Rarawa, otirā o Te Hiku o te Ika.

text: Ko te reo i Te Rarawa: Pēhea rainī te tūāhua reo o ngā mātua tūpuna i Pukepoto Ko te reo Māori, ko te reo ā-iwi, ko te mita o te reo; ko tēhea te mea nui? Mai anō tēnei tohe, ko tēhea ko runga, ko tēhea ko raro. He tinitini nei anō ngā rangahau mō te reo Māori, mō ngā rautaki whakaora i te reo Māori. Erangi pēhea mai ana te reo ā-iwi? I te mahi nui whakaharahara ki te whakaora i te reo Māori e noho ana tērā kaupapa hei aronga matua. E kite mārika ana i ngā hua o aua mahi, hoi anō te reo ā-iwi, te hanga nei, i paria ki rāhaki. Nā, i ngā tau tata nei anō, kua kitea rawatia te wheinu o ngā uri whakaheke, o ngā mokopuna o ngā iwi ki te ako i ō rātou mita, otirā i te reo ā-iwi.
Hoi anō tēnei kaupapa rangahau he mea whakapiripiri ki ngā rangahau mō te reo Māori, waihoki mō te reo ā-iwi. E āta mātai atu ana te titiro ki te reo ake anō o Te Rarawa, otirā ki te reo o ngā kaumātua i noho ai i Pukepoto. Ko ngā whāinga matua o te rangahau kia kitea pēnā rainī he patanga wō te reo i te kāinga ki te mana, ki te ahurea o te tangata, ka tahi. Ka rua, kia huraina mai ai ngā āhuatanga motuhake o te reo o Te Rarawa, otirā, o te reo i Pukepoto. I runga i tērā, ko te pātai matua o te rangahau nei, ko tēnei;
Pēhea hoki nei te tūāhua reo Māori i kōrerohia ai e ngā mātua tūpuna, e ngā wheinga i Pukepoto?
Nā, e tutuki ngā whāinga rangahau, i arohia wētahi rīpene kei te pātaka kōrero o Te Reo Irirangi Māori o Te Hiku o Te Ika e mau nei ngā reo o ngā kaumātua o te kāinga e kōrero ana mō ngā tini āhuatanga e hāngai ana ki ō rātou nā ao. E tāwharautia ana tēnei kaupapa e te Rangahau Kaupapa Māori, ā, ko ngā tikanga, ko ngā kōrero i ahua mai i Te Rarawa i Pukepoto e noho mai ana hei tāhuhu tikanga mōku. Ko ngā taupānga hou kua oti kē nei i a Te Reo Irirangi Māori o Te Hiku o Te Ika hei taputapu e nanao atu ai a hau ki te pātaka kōrero o Te Hiku o Te Ika, e pai ai taku āta wānanga i ngā kupu, i ngā kōrero kei ngā rīpene e mau ana.
Tokowhitu katoa ngā kaumātua i āta arohia e ahau i tēnei rangahau nei, katoa i noho ai i Pukepoto. Ko tāku, he āta whakataringa atu ki wā rātou kōrero, ka āta arotake ai i wētahi kupu, i wētahi kīwaha, i wētahi whakatakotoranga rerenga kōrero i kaha whakahuangia e rātou mā. Kei te puke tuaono te roanga o ngā kōrero mō ngā kitenga o te rangahau; i mārama te kite atu he tini ngā momo kupu, ngā kīwaha me ngā rerenga kōrero he tikanga kē atu wō rātou, he whakamahinga kē anō, ka mutu, arā wētahi kāhore e tino rangona ana i wēnei wā nei. Nō reira, ko tā tēnei rangahau e whai ana kia whakahokia wēnei āhuatanga o te reo ki ngā arero o ngā uri whakaheke o Pukepoto, o Te Rarawa, otirā o Te Hiku o te Ika.

year: 2021

title: William Morris Newsham: a prospector and miner in the Te Aroha district

authors: Hart, Philip

abstract: New Zealand-born William Morris Newsham fought against Maori without suffering any mishaps, but when aged 35 had the most perilous experience of his life. When assisting to survey a potential railway line in the King Country, he was captured by one prophet, Te Mahuki, and rescued by another, Te Kooti, after a harsh ordeal.
After mining at Coromandel and Thames, in 1889 he settled in the Te Aroha district, taking whatever work was available. For the remainder of his life he was a small-scale miner, tributer, prospector, and operator of battery and tailings plants. Most of the 1890s was spent on the Waiorongomai field, but in the early twentieth century he explored nearby, his most notable claims being the Pick and Dish, close to the summit of Te Aroha. All his mining was done in small mining parties, sometimes backed by local small businessmen. He never ceased to search for gold, but found little of value, and achieved only a modest return from all his hard work.

text: William Morris Newsham: a prospector and miner in the Te Aroha district New Zealand-born William Morris Newsham fought against Maori without suffering any mishaps, but when aged 35 had the most perilous experience of his life. When assisting to survey a potential railway line in the King Country, he was captured by one prophet, Te Mahuki, and rescued by another, Te Kooti, after a harsh ordeal.
After mining at Coromandel and Thames, in 1889 he settled in the Te Aroha district, taking whatever work was available. For the remainder of his life he was a small-scale miner, tributer, prospector, and operator of battery and tailings plants. Most of the 1890s was spent on the Waiorongomai field, but in the early twentieth century he explored nearby, his most notable claims being the Pick and Dish, close to the summit of Te Aroha. All his mining was done in small mining parties, sometimes backed by local small businessmen. He never ceased to search for gold, but found little of value, and achieved only a modest return from all his hard work.

year: 2016