title: Mauri oho, mauri tu, mauri ora: Enhancing Maori health and wellbeing through a critical engagement with social marketing

authors: Ellis, Riri Te Whara

abstract: This PhD research originally explored the efficacy of social marketing as potentially beneficial for Maori health providers involved with Maori health promotion activities. However, as I became conscientised to the potentially assimilist and neocolortial impacts .of functional management disciplines, such as social marketing I turned my attention as a Kaupapa Maori researcher to the task of critique and transformative social action. I also became acutely aware that the future of Maori health advancement lies in the flourishing of Te Ao Maori - a flourishing deemed necessary for the wellbeing of the people and the natural environment .in which Maori live is presented in this thesis. Te Ao Maori is therefore repositioned as a way in which to conceptualise Maori health and wellbeing, based upon holistic and cultural principles of living. 
Based on the transformative aspirations of critical theorists and emerging theories of kaupapa Maori, I incorporate the holistic constructs of Te Ao Maori while minimising the impact of the externally imposed mechanistic and functional metaphors dominating the contemporary formulation of human wellbeing. Using a localised participative methodology called Kaupapa Maori, I have worked collaboratively with four Maori groups and various kaiarahi hauora in Tauranga Moana to examine and articulate a series of collective responses to research issues. As a result of this research, my findings indicate that Maori continue to articulate a desire to live by principles and practices espoused through holistic models of Maori health and wellbeing, nestled into Te Ao Maori. That vision however is affected by continual structural change, limited resources, lack of access to skilled people, the imposition of contractual regulations within the health system, the erosion of Maori cultural systems and the ongoing commodification of Maori health and wellbeing in concert with the principles of market driven economies driving much human activity globally. The experience of Maori in Aotearoa New Zealand is the localised manifestation of the experiences of indigenous people across the globe. We share with them a position of resistance to the values of others and the affirmation of our own values. 
The potential of social marketing to contribute to enhancing Maori health and wellbeing was critiqued within these lived experiences, not those defined by social marketers themselves. In the control of uncritical social marketers, social marketing models are one of many conceptual frameworks that are being used to intensify economic rationality associated with the contemporary form of capitalism and the exacerbation of resource scarcity sanctioned by the existing health services system. Many of the co-participants in this research sought to provide health services and programmes that resembled and encouraged strong Maori cultural practices based upon tikanga Maori that emphasises a commitment to Whanau, Hapu and Iwi. However, the current health system does not help these goals to flourish. Instead, proponents of the system endorsed a regime of health services that operated within the specific constraints of contractual agreements - agreements which require responsibility for outcomes and accountability protocols that consume many resources better spent elsewhere. The opportunity then to engage in the enrichment of Maori health and wellbeing, through a holistic means was reported by participants in this research to be often undermined, minimised and sometimes made impossible. 
This research demonstrates that Maori efforts to enhance Maori health development are negatively impacted upon by an ongoing commercialisation and commodification of health services. Ongoing efforts _must be made to reinvigorate with and within Maori, an enduring commitment to a foundation of holistic health and wellbeing in the future, stemming from our own worldview - Te Ao Maori. The critical and Kaupapa Maori theories that inform this thesis have been used to bring into the open the contradictions and paradoxes Maori health providers in the Tauranga region are facing. The transformational aspirations of these theories would invite attention to be paid to values underpinning Maori communities and the ways in which they are useful to them. As reported upon in this research, those Maori health advocates adopting social marketing will find it difficult to achieve these aspirations. Instead, the assimilist modem colonising practices inherent in social marketing would tum Maori adopters into self colonisers.

text: Mauri oho, mauri tu, mauri ora: Enhancing Maori health and wellbeing through a critical engagement with social marketing This PhD research originally explored the efficacy of social marketing as potentially beneficial for Maori health providers involved with Maori health promotion activities. However, as I became conscientised to the potentially assimilist and neocolortial impacts .of functional management disciplines, such as social marketing I turned my attention as a Kaupapa Maori researcher to the task of critique and transformative social action. I also became acutely aware that the future of Maori health advancement lies in the flourishing of Te Ao Maori - a flourishing deemed necessary for the wellbeing of the people and the natural environment .in which Maori live is presented in this thesis. Te Ao Maori is therefore repositioned as a way in which to conceptualise Maori health and wellbeing, based upon holistic and cultural principles of living. 
Based on the transformative aspirations of critical theorists and emerging theories of kaupapa Maori, I incorporate the holistic constructs of Te Ao Maori while minimising the impact of the externally imposed mechanistic and functional metaphors dominating the contemporary formulation of human wellbeing. Using a localised participative methodology called Kaupapa Maori, I have worked collaboratively with four Maori groups and various kaiarahi hauora in Tauranga Moana to examine and articulate a series of collective responses to research issues. As a result of this research, my findings indicate that Maori continue to articulate a desire to live by principles and practices espoused through holistic models of Maori health and wellbeing, nestled into Te Ao Maori. That vision however is affected by continual structural change, limited resources, lack of access to skilled people, the imposition of contractual regulations within the health system, the erosion of Maori cultural systems and the ongoing commodification of Maori health and wellbeing in concert with the principles of market driven economies driving much human activity globally. The experience of Maori in Aotearoa New Zealand is the localised manifestation of the experiences of indigenous people across the globe. We share with them a position of resistance to the values of others and the affirmation of our own values. 
The potential of social marketing to contribute to enhancing Maori health and wellbeing was critiqued within these lived experiences, not those defined by social marketers themselves. In the control of uncritical social marketers, social marketing models are one of many conceptual frameworks that are being used to intensify economic rationality associated with the contemporary form of capitalism and the exacerbation of resource scarcity sanctioned by the existing health services system. Many of the co-participants in this research sought to provide health services and programmes that resembled and encouraged strong Maori cultural practices based upon tikanga Maori that emphasises a commitment to Whanau, Hapu and Iwi. However, the current health system does not help these goals to flourish. Instead, proponents of the system endorsed a regime of health services that operated within the specific constraints of contractual agreements - agreements which require responsibility for outcomes and accountability protocols that consume many resources better spent elsewhere. The opportunity then to engage in the enrichment of Maori health and wellbeing, through a holistic means was reported by participants in this research to be often undermined, minimised and sometimes made impossible. 
This research demonstrates that Maori efforts to enhance Maori health development are negatively impacted upon by an ongoing commercialisation and commodification of health services. Ongoing efforts _must be made to reinvigorate with and within Maori, an enduring commitment to a foundation of holistic health and wellbeing in the future, stemming from our own worldview - Te Ao Maori. The critical and Kaupapa Maori theories that inform this thesis have been used to bring into the open the contradictions and paradoxes Maori health providers in the Tauranga region are facing. The transformational aspirations of these theories would invite attention to be paid to values underpinning Maori communities and the ways in which they are useful to them. As reported upon in this research, those Maori health advocates adopting social marketing will find it difficult to achieve these aspirations. Instead, the assimilist modem colonising practices inherent in social marketing would tum Maori adopters into self colonisers.

year: 2006

title: Na Tarimo i whakaari... Ko Rangiwewehi te iwi

authors: Flavell, James William Ben

abstract: Ko ngā kōrero e whai ake nei, he mea kohikohi, he mea tuku mai ki ahau mō te iwi e kiia nei, ko Ngāti Rangiwewehi. Ko te rohe ki te taha raki o te Rotorua-nui-ā-kahumatamomoe to tūrangawaewae, otirā the rohe takahi o te iwi nei, i ngā rā o mua, nā, ahakoa he nui te whenua kua ngaro atu, kei konei tonu te papa kāinga mō tēnei karangatanga o Te Arawa waka, kei konei hoki tōna mauri, tōna mana, tōna wehi.
Ko Ngāti Rangiwehei i ēnei rā, e rite tonu ana ki te tōtara nui. I tipu ake tēnei tōtara i te kākano i ruia i Rangiātea arā, i Hawaiki, i mānu mai ki Aotearoa nei, i puāwai mai, ā, kei te tipu tonu, kei te tuipu tonu.
Nā, kei roto i tēnei rākau, ko ngā kōrero katoa mō te iwi nei, arā ko ngā whakapapa, ko ngā waiata ko ngā karakia, ko ngā pakiwaitara otirā ko ngā āhuatanga katoa e pā ana ki te iwi. Kei konei hoki ko te ira o te tangata e mau nei i ēnei āhuatanga nei.
Ka tae ki te ngahuru, ka heke iho ngā rau rākau ka pirau, ka ngaro. Pēnei i te rākau nei, te hinga te tangata, ka kapohia e te ringa o Aituā, ā, ka ngaro. Ēhara i te mea ko te mauri o te tangata anake te mea e ngaro nei, ēngari, ko ōna mātauranga katoa hoki.
Nā, matemate noa atu ngā koroua me ngākuia e mōhio tūturu ana ki ngā kōrero hōhonu tuku iho a Ngāti Rangiwewehi. Nō reira, ko tāku mahi, he kohi i ēnei kōrero, i mua i te ngaronga tonutanga o ngā kaumātua e ora ana, nei ngaro.
Kua kohia nei e au ngā kōrero katoa ahakoa Māori ahakoa Pākehā, kia kitea ai, kia mārama ake ai ngā momo āhuatanga o tōku iwi.
Ēhara tēnei i te me ngāwari, nō te mea, ko tēnei mea te mātaranga ahakoa he whakapapa rānei, he pakiwaitara rānei, he mea tino tapu ki te Māori, i te ao tawhito, ā, kei te pērā anō hoki i ēnei rā. Kua oti te tārai te tāhū o tēnei tuhituhinga e kore a taea te whakatārewa tēnei tāhū mehemea kāore, ōna pou kāore ōna here e tika ana. Otirā e kore e tū te whare kōreo, te tāhū whakaringa kōereo, mehemea kāore ōna kaupapa whenua, tangata, tae atu ki a Papatūānuku. Nō reira, koia tēnei ka tātaihia ake ngā kupu kōreroa muri ake nei, kia tutuki ai ngā tūmanako ngā wawata, a ngā whakatipuranga, mai, mai, mai i te pō ki ngā kaikōrero me te kaituhi.
E ai ki te iwi, ko Rangiwewehi te tipuna o tēnei iwi te tamaiti a Tawakeheimoa rāua ko Te Aongahoro.
Nā te mea, he karangatanga a Ngāti Rangiwewehi nō Te Arawa waka i hoki atu ai au ki ngā kōrero mō tēnei waka tapu. Tae rawa mai tēnei waka ki tēnei whenua, ka horapa hāere ngā tāngata i te mata o te whenua. I tōna wā, i tae atu ngā tīpuna ke Te Awahou awa, otirā ki te taha raki o Rotorua moana. Mai i taua wā, ka tīmata ngā āhuatanga katoa e pā ana ki tēnei iwi.
Nā, ēhara tēnei tuhinga i te pukapuka hei whakaatu i te tūturutanga o ngā kōrero katoa o Ngāti Rangiwewehi, mā Ngāti Rangiwewehi hei whai atu, ēngari he kōrero kua kohia nei e au i ngā rangatira, i ngā tohunga, i ngā tāngata mōhio, i ngā whāea, i ngā kaumātua me ngā pukapuka a ngā Māori me ngā Pākehā.
He pūtake kōrero noa iho tēnei mō Ngāti Rangiwewehi he tohu whakamaharatanga hoki ki ngā tīpuna, ki ngā mātua kua wehe atu nei ki te pō.

text: Na Tarimo i whakaari... Ko Rangiwewehi te iwi Ko ngā kōrero e whai ake nei, he mea kohikohi, he mea tuku mai ki ahau mō te iwi e kiia nei, ko Ngāti Rangiwewehi. Ko te rohe ki te taha raki o te Rotorua-nui-ā-kahumatamomoe to tūrangawaewae, otirā the rohe takahi o te iwi nei, i ngā rā o mua, nā, ahakoa he nui te whenua kua ngaro atu, kei konei tonu te papa kāinga mō tēnei karangatanga o Te Arawa waka, kei konei hoki tōna mauri, tōna mana, tōna wehi.
Ko Ngāti Rangiwehei i ēnei rā, e rite tonu ana ki te tōtara nui. I tipu ake tēnei tōtara i te kākano i ruia i Rangiātea arā, i Hawaiki, i mānu mai ki Aotearoa nei, i puāwai mai, ā, kei te tipu tonu, kei te tuipu tonu.
Nā, kei roto i tēnei rākau, ko ngā kōrero katoa mō te iwi nei, arā ko ngā whakapapa, ko ngā waiata ko ngā karakia, ko ngā pakiwaitara otirā ko ngā āhuatanga katoa e pā ana ki te iwi. Kei konei hoki ko te ira o te tangata e mau nei i ēnei āhuatanga nei.
Ka tae ki te ngahuru, ka heke iho ngā rau rākau ka pirau, ka ngaro. Pēnei i te rākau nei, te hinga te tangata, ka kapohia e te ringa o Aituā, ā, ka ngaro. Ēhara i te mea ko te mauri o te tangata anake te mea e ngaro nei, ēngari, ko ōna mātauranga katoa hoki.
Nā, matemate noa atu ngā koroua me ngākuia e mōhio tūturu ana ki ngā kōrero hōhonu tuku iho a Ngāti Rangiwewehi. Nō reira, ko tāku mahi, he kohi i ēnei kōrero, i mua i te ngaronga tonutanga o ngā kaumātua e ora ana, nei ngaro.
Kua kohia nei e au ngā kōrero katoa ahakoa Māori ahakoa Pākehā, kia kitea ai, kia mārama ake ai ngā momo āhuatanga o tōku iwi.
Ēhara tēnei i te me ngāwari, nō te mea, ko tēnei mea te mātaranga ahakoa he whakapapa rānei, he pakiwaitara rānei, he mea tino tapu ki te Māori, i te ao tawhito, ā, kei te pērā anō hoki i ēnei rā. Kua oti te tārai te tāhū o tēnei tuhituhinga e kore a taea te whakatārewa tēnei tāhū mehemea kāore, ōna pou kāore ōna here e tika ana. Otirā e kore e tū te whare kōreo, te tāhū whakaringa kōereo, mehemea kāore ōna kaupapa whenua, tangata, tae atu ki a Papatūānuku. Nō reira, koia tēnei ka tātaihia ake ngā kupu kōreroa muri ake nei, kia tutuki ai ngā tūmanako ngā wawata, a ngā whakatipuranga, mai, mai, mai i te pō ki ngā kaikōrero me te kaituhi.
E ai ki te iwi, ko Rangiwewehi te tipuna o tēnei iwi te tamaiti a Tawakeheimoa rāua ko Te Aongahoro.
Nā te mea, he karangatanga a Ngāti Rangiwewehi nō Te Arawa waka i hoki atu ai au ki ngā kōrero mō tēnei waka tapu. Tae rawa mai tēnei waka ki tēnei whenua, ka horapa hāere ngā tāngata i te mata o te whenua. I tōna wā, i tae atu ngā tīpuna ke Te Awahou awa, otirā ki te taha raki o Rotorua moana. Mai i taua wā, ka tīmata ngā āhuatanga katoa e pā ana ki tēnei iwi.
Nā, ēhara tēnei tuhinga i te pukapuka hei whakaatu i te tūturutanga o ngā kōrero katoa o Ngāti Rangiwewehi, mā Ngāti Rangiwewehi hei whai atu, ēngari he kōrero kua kohia nei e au i ngā rangatira, i ngā tohunga, i ngā tāngata mōhio, i ngā whāea, i ngā kaumātua me ngā pukapuka a ngā Māori me ngā Pākehā.
He pūtake kōrero noa iho tēnei mō Ngāti Rangiwewehi he tohu whakamaharatanga hoki ki ngā tīpuna, ki ngā mātua kua wehe atu nei ki te pō.

year: 1986

title: Modification of sintered titanium alloys by hot isostatic pressing

authors: Bolzoni, Leandro

subjects: HIP

abstract: Powder metallurgy (PM) permits to obtain titanium alloys with properties and microstructures close to ingot metallurgy products. However, residual porosity is normally present in the products produced by the PM route of powder pressing and sintering (P&S)\, and this needs to be reduced by using post-sintering process step such as hot isostatic pressing (HIP) and forging. In this study, the microstructural and mechanical property changes caused by HIP of samples of two alloys, near-α Ti-3Al-2.5V alloy and α+β Ti-6Al-4V, produced by P&S route were investigated. Two types of powders were utilised: prealloyed powders and blend of elemental titanium powder and master alloy powder. Four conditions defined by HIP temperature, pressure and time were used to HIP the sintered samples with two geometries. The results show that, independent of the HIP conditions used, HIP increased the relative density of the samples to approximately 97.5% and their hardness by 30-50 HV depending on the HIP condition. However, HIP at 1000°C changes the fracture mode of the sintered samples from ductile to brittle.

text: Modification of sintered titanium alloys by hot isostatic pressing Powder metallurgy (PM) permits to obtain titanium alloys with properties and microstructures close to ingot metallurgy products. However, residual porosity is normally present in the products produced by the PM route of powder pressing and sintering (P&S)\, and this needs to be reduced by using post-sintering process step such as hot isostatic pressing (HIP) and forging. In this study, the microstructural and mechanical property changes caused by HIP of samples of two alloys, near-α Ti-3Al-2.5V alloy and α+β Ti-6Al-4V, produced by P&S route were investigated. Two types of powders were utilised: prealloyed powders and blend of elemental titanium powder and master alloy powder. Four conditions defined by HIP temperature, pressure and time were used to HIP the sintered samples with two geometries. The results show that, independent of the HIP conditions used, HIP increased the relative density of the samples to approximately 97.5% and their hardness by 30-50 HV depending on the HIP condition. However, HIP at 1000°C changes the fracture mode of the sintered samples from ductile to brittle.

year: 2012