title: ‘Pakeha Bill’: William John McClear, a Pakeha who lived at Te Aroha

authors: Hart, Philip

abstract: Born in Ireland to a Scottish soldier named McAleer, McClear, as he would re-name himself, was uncertain of his age, his birthplace, and the spelling of his name – for, like his parents, he was illiterate. After his drunken father, who abandoned his wife and family, sold him to unknown Maori at an unknown date, he was educated in a Maori school and was unable to speak English until the early 1870s, when he was living with Ngati Rahiri at Omahu pa, at Te Aroha. When Pakeha visitors first met him in 1877, he was a popular resident there and known as Pakeha Bill (or Pakeha William).
Possiby involved in mining before the Te Aroha rush, he both invested in and mined in several claims there from 1880 onwards, and at the end of that decade was one of a small group of Waiorongomai miners who took up a claim at Thames. When not mining, he took whatever jobs were available, struggling financially, in part because of a fondness for drink. As, unlike other Pakeha Maori, there was no evidence of his forming a close relationship with any Maori women, he did not benefit from a Maori wife’s landholdings, and he died in poverty.

text: ‘Pakeha Bill’: William John McClear, a Pakeha who lived at Te Aroha Born in Ireland to a Scottish soldier named McAleer, McClear, as he would re-name himself, was uncertain of his age, his birthplace, and the spelling of his name – for, like his parents, he was illiterate. After his drunken father, who abandoned his wife and family, sold him to unknown Maori at an unknown date, he was educated in a Maori school and was unable to speak English until the early 1870s, when he was living with Ngati Rahiri at Omahu pa, at Te Aroha. When Pakeha visitors first met him in 1877, he was a popular resident there and known as Pakeha Bill (or Pakeha William).
Possiby involved in mining before the Te Aroha rush, he both invested in and mined in several claims there from 1880 onwards, and at the end of that decade was one of a small group of Waiorongomai miners who took up a claim at Thames. When not mining, he took whatever jobs were available, struggling financially, in part because of a fondness for drink. As, unlike other Pakeha Maori, there was no evidence of his forming a close relationship with any Maori women, he did not benefit from a Maori wife’s landholdings, and he died in poverty.

year: 2016

title: He Pikinga Waiora Kimi Ora lifestyle programme: Case study of a successful community-based indigenous diabetes intervention.

authors: Masters-Awatere, Bridgette

subjects: Diabetes

abstract: ABSTRACT 
AIM: To co-design and implement a whānau-centred, community-based lifestyle programme (Kimi Ora) intended to ensure no worsening of HbA1c and to improve wellbeing for Māori whānau and communities with diabetes or pre-diabetes. 
METHODS: Māori healthcare providers, community members, research advisors and wider stakeholders used a co-design process underpinned by He Pikinga Waiora to collaboratively develop and implement Kimi Ora Control group comparisons and participants were recruited from Te Kōhao Health. Multi-method monitoring and collection captured individual, whānau and community data. 
RESULTS: Kimi Ora was run in two communities in Aotearoa New Zealand. In total, there were 35 participants who took part in an eight-week programme offered five times alongside a comparison group comprising 21 participants. Kimi Ora resulted in significant improvements on all biomedical measures compared to baseline, and participants had gains relative to the comparison group for variables including weight, BMI, blood pressure and waist measurement. Of particular note was the 100% retention rate and sustained community support for Kimi Ora. 
CONCLUSIONS: Outcomes from Kimi Ora demonstrate this programme, which was actively tailored for and worked with Māori communities in a responsive and flexible manner, resulted in successful biomedical outcomes, high engagement and high retention.

text: He Pikinga Waiora Kimi Ora lifestyle programme: Case study of a successful community-based indigenous diabetes intervention. ABSTRACT 
AIM: To co-design and implement a whānau-centred, community-based lifestyle programme (Kimi Ora) intended to ensure no worsening of HbA1c and to improve wellbeing for Māori whānau and communities with diabetes or pre-diabetes. 
METHODS: Māori healthcare providers, community members, research advisors and wider stakeholders used a co-design process underpinned by He Pikinga Waiora to collaboratively develop and implement Kimi Ora Control group comparisons and participants were recruited from Te Kōhao Health. Multi-method monitoring and collection captured individual, whānau and community data. 
RESULTS: Kimi Ora was run in two communities in Aotearoa New Zealand. In total, there were 35 participants who took part in an eight-week programme offered five times alongside a comparison group comprising 21 participants. Kimi Ora resulted in significant improvements on all biomedical measures compared to baseline, and participants had gains relative to the comparison group for variables including weight, BMI, blood pressure and waist measurement. Of particular note was the 100% retention rate and sustained community support for Kimi Ora. 
CONCLUSIONS: Outcomes from Kimi Ora demonstrate this programme, which was actively tailored for and worked with Māori communities in a responsive and flexible manner, resulted in successful biomedical outcomes, high engagement and high retention.

year: 2021-11-12

title: Counselling and Religious and Spiritual Values: A Malaysian Study

authors: Md. Yusoff, Yusmini Binti

subjects: Counselling

abstract: The developing interest which led to this research project started when I was employed as a counsellor and a counsellor educator in an Islamic faith-based academic institution in Malaysia. Within these positions, I noticed that my encounters with religious and spiritual values in counselling and teaching practice did not match with what I experienced in the counsellor education programme. This is perhaps due to the Malaysian counselling practices that had its history from Euro-American counselling models which emphasise the practice of objective and value-neutral stance. Within these models, counsellors’ conceptual and theoretical understandings of counselling were strongly shaped and developed. Therefore, the study draws on this history and questions the effects of this stance in Malaysian counselling practices. In particular, this study explores how Malaysian Muslim counsellors are positioned when religious and spiritual values intersect with their counselling knowledge. This study employed poststructuralist and social constructionist frameworks as its theoretical and methodological base. Positioning theory, deconstruction, power/knowledge, language, and the making of meaning are some of the approaches used in this study. As a mixed methods project, the study used a survey and interview conversations to generate research data. The survey was to gain general views about participants’ perceptions of the topic researched, and the interviews were to investigate the ways taken by counsellors in working with religious and spiritual values. Both quantitative and qualitative findings show that there are similar understandings among participants about the lack of training on how to address religious and spiritual values in counselling, and the gap that exists between counselling models, and religious practices. In qualitative findings, these participants reported that they have to find their own ways to weave both counselling and religious knowledges together in order to help clients. Hence, through this study, a religiously sensitive counselling approach that uses a value-investigating practice is suggested.

text: Counselling and Religious and Spiritual Values: A Malaysian Study The developing interest which led to this research project started when I was employed as a counsellor and a counsellor educator in an Islamic faith-based academic institution in Malaysia. Within these positions, I noticed that my encounters with religious and spiritual values in counselling and teaching practice did not match with what I experienced in the counsellor education programme. This is perhaps due to the Malaysian counselling practices that had its history from Euro-American counselling models which emphasise the practice of objective and value-neutral stance. Within these models, counsellors’ conceptual and theoretical understandings of counselling were strongly shaped and developed. Therefore, the study draws on this history and questions the effects of this stance in Malaysian counselling practices. In particular, this study explores how Malaysian Muslim counsellors are positioned when religious and spiritual values intersect with their counselling knowledge. This study employed poststructuralist and social constructionist frameworks as its theoretical and methodological base. Positioning theory, deconstruction, power/knowledge, language, and the making of meaning are some of the approaches used in this study. As a mixed methods project, the study used a survey and interview conversations to generate research data. The survey was to gain general views about participants’ perceptions of the topic researched, and the interviews were to investigate the ways taken by counsellors in working with religious and spiritual values. Both quantitative and qualitative findings show that there are similar understandings among participants about the lack of training on how to address religious and spiritual values in counselling, and the gap that exists between counselling models, and religious practices. In qualitative findings, these participants reported that they have to find their own ways to weave both counselling and religious knowledges together in order to help clients. Hence, through this study, a religiously sensitive counselling approach that uses a value-investigating practice is suggested.

year: 2011