title: Moving away from home: Some social consequences for Tūhoe migrating to the Waikato

authors: Nikora, Linda Waimarie

subjects: psychology

abstract: To better understand the social consequences of migration away from traditional iwi regions, Tūhoe researchers intensively interviewed 40 Tūhoe people who had moved to the Waikato. It was found that most missed whanau and the community and made regular visits back home. Participants reported utilizing extensive whanau links to set themselves up in the Waikato, and many joined the Tūhoe associations in the Waikato. Others who did not join reported liking the idea that Tūhoe were there if needed. Some participants felt stronger in their Tūhoe identity since moving, and most reported noticing changes occurring in themselves or those back home over this period (they felt more worldly but saw those back home as more insular). While they did not interact much with tangata whenua, or participate in tangata whenua events, many said that they had a better appreciation of the local Tainui and the Kīngitanga groups since migrating. Finally, most would like to return to their iwi region for employment if it were available but saw little chance of this happening, and most reported wanting to retire there. The policy implications of both these points are explored.

text: Moving away from home: Some social consequences for Tūhoe migrating to the Waikato To better understand the social consequences of migration away from traditional iwi regions, Tūhoe researchers intensively interviewed 40 Tūhoe people who had moved to the Waikato. It was found that most missed whanau and the community and made regular visits back home. Participants reported utilizing extensive whanau links to set themselves up in the Waikato, and many joined the Tūhoe associations in the Waikato. Others who did not join reported liking the idea that Tūhoe were there if needed. Some participants felt stronger in their Tūhoe identity since moving, and most reported noticing changes occurring in themselves or those back home over this period (they felt more worldly but saw those back home as more insular). While they did not interact much with tangata whenua, or participate in tangata whenua events, many said that they had a better appreciation of the local Tainui and the Kīngitanga groups since migrating. Finally, most would like to return to their iwi region for employment if it were available but saw little chance of this happening, and most reported wanting to retire there. The policy implications of both these points are explored.

year: 2004

title: Testing a suicidal ideation-to-action framework among Queer and Takatāpui people in Aotearoa New Zealand: An examination of the three-step theory

authors: Schimanski, Irie

abstract: The three-step theory (3ST) of suicide is well-established in the general population and shows promise for explaining suicidal ideation among Queer samples. This study examined the applicability of the 3ST using data from 250 Queer (n = 213) and Takatāpui (n = 37) people aged 18-74 living in Aotearoa New Zealand. The analytic approach entailed hierarchical multiple regression, ANOVA, t-tests, and logistic regression. Step-one was partially supported, with discrimination and hopelessness independently associated with suicidal ideation, but not their interaction. Step-two was fully supported, showing social support associated with lower suicidal ideation when social support exceeded discrimination, compared with the inverse. Full support for step-three was observed, finding higher self-harm among participants with histories of attempted suicide than those who had never attempted. An adapted version of the 3ST for Queer and Takatāpui people is presented, offering novel approaches to testing the ideation-to-action framework with these communities.

text: Testing a suicidal ideation-to-action framework among Queer and Takatāpui people in Aotearoa New Zealand: An examination of the three-step theory The three-step theory (3ST) of suicide is well-established in the general population and shows promise for explaining suicidal ideation among Queer samples. This study examined the applicability of the 3ST using data from 250 Queer (n = 213) and Takatāpui (n = 37) people aged 18-74 living in Aotearoa New Zealand. The analytic approach entailed hierarchical multiple regression, ANOVA, t-tests, and logistic regression. Step-one was partially supported, with discrimination and hopelessness independently associated with suicidal ideation, but not their interaction. Step-two was fully supported, showing social support associated with lower suicidal ideation when social support exceeded discrimination, compared with the inverse. Full support for step-three was observed, finding higher self-harm among participants with histories of attempted suicide than those who had never attempted. An adapted version of the 3ST for Queer and Takatāpui people is presented, offering novel approaches to testing the ideation-to-action framework with these communities.

year: 2025-08-01

title: Does virtue ethics allow us to make better judgments of the actions of others?

authors: van Zyl, Liezl

subjects: Virtue ethics

abstract: Virtue ethics encourages us to judge the actions of others, not merely as right or wrong, but as virtuous (kind, courageous, just, compassionate, etc.) or vicious (cruel, cowardly, unjust, selfish, etc.). In doing so, however, we risk acting viciously ourselves. That is, our judgments of others can be unfair, unkind, insensitive, uncharitable, or hypocritical, even while being accurate. I argue that in order to make good judgments of the actions of others we should turn to virtue ethics for action guidance. That is, our primary aim should not be to make accurate judgments but to act virtuously when judging others.

text: Does virtue ethics allow us to make better judgments of the actions of others? Virtue ethics encourages us to judge the actions of others, not merely as right or wrong, but as virtuous (kind, courageous, just, compassionate, etc.) or vicious (cruel, cowardly, unjust, selfish, etc.). In doing so, however, we risk acting viciously ourselves. That is, our judgments of others can be unfair, unkind, insensitive, uncharitable, or hypocritical, even while being accurate. I argue that in order to make good judgments of the actions of others we should turn to virtue ethics for action guidance. That is, our primary aim should not be to make accurate judgments but to act virtuously when judging others.

year: 2019