From mainstream to manaaki: Indigenising our approach to immigration

In recent years, discontent with migration and migrants in the wealthy global north has manifested in disturbing ways: cue Brexit, xenophobia, border paranoia, far-right nationalism and its bedfellow white supremacy. On the surface, Aotearoa New Zealand appears to have escaped the uglier aspects of this nativism. Despite the grumblings of the New Zealand First Party, no serious popular or political anti-immigration movement has appeared, and racially motivated attacks against migrants are relatively rare. This is despite the fact that Aotearoa has a much higher relative foreign-born population share than the United States or United Kingdom,1 and ‘superdiverse’ Auckland – which comprises at least 40 per cent migrants – now has the ignominious claim to being the fourthleast affordable city in the world, far outstripping London and New York

Ko Wai Tēnei e Tū Ake Nei? Activating Collectivity and Accountability Through Grounded Positioning

Building on conference conversations about positionality—about who we are and how our identities shape our views of the world, about the connections and disconnections experienced between us, and about our proximities to place, power, and privilege—this piece brings together four conference participants to continue to reflect on what positionality means, on why it is important, and on how to practice it in non-performative, well-developed, and mutually nourishing ways. Their dialogue reflects active and critical positioning in process and practice, creating opportunities for acknowledging our relationships and activating both collectivity and accountability in the various spaces where we live, work, create, and hope

Family structure and change in early childhood and the wellbeing of tamariki Maori

Internationally there is growing evidence that family structure, and changes in structure, have an impact on children’s health and wellbeing and the intergenerational transmission of inequity. The effects, however, vary by socio-economic context and ethnicity. Using longitudinal data from Growing Up in New Zealand (n = 1349), we examine family structure and change for tamariki Māori during early childhood, and the potential impacts on their development and wellbeing. We find that a stable two-parent family is the primary experience for tamariki Māori, and sole parenthood is transitory. Diverse family trajectories appear to be linked to poorer cognitive and socio-emotional outcomes but are not the main driver. More important are maternal factors, notably age and education, and material hardship. Importantly, higher levels of cultural connectedness among tamariki Māori, which are associated with diverse family forms, seem to promote socio-emotional development. Our study provides further incentive for policy and programmes that centre equity and support access to the determinants of health for tamariki Māori

Te Pītau o te Tuakiri: Affirming Māori Identities and Promoting Wellbeing in State Secondary Schools

Numerous researchers have posited links between ethnic identity and psychological wellbeing (Phinney, 1992; Martinez & Dukes, 1997; Roberts, Phinney, Masse, Chen, Robers, & Romero, 1999; Houkamau & Sibley, 2011), and Māori cultural interventions have been suggested as a means of promoting a range of positive outcomes (e.g. M. Durie, 1998; Durie, 2003b; Lawson-Te Aho, 1998). However, longitudinal evidence of causal pathways between Māori ethnic identity and psychological wellbeing remains scarce, and evidence of the positive impacts of cultural interventions is not well documented. The present thesis investigates Māori identity development in the context of State secondary schools, and explores the relationships between Māori cultural engagement, Māori identity, and psychological wellbeing. A methodology that incorporates both mātauranga Māori (Māori knowledge) and Western scientific knowledge bases and research methods was applied. Interviews were held with Māori students and their whānau (families) at a State secondary school where a community-driven initiative to improve Māori student outcomes took place. Thematic analysis was used to generate Te Korowai Aroha Framework, outlining how Māori cultural initiatives can enable schools to fulfil their duty of care and meet Māori community needs by affirming individuals‟ cultural identity and agency, by building relationships based on mutual respect, and by working collaboratively within the school and with external services providers. Thematic analysis of these interviews was also conducted to generate The Pōwhiri Identity Negotiation Framework. The pōwhiri (formal welcome), in which Māori creation narratives are ritually re-enacted, is used as a metaphor for Māori identity negotiation. The stages of creation Te Kore, Te Pō, Te Whaiao, and Te Ao Marama are used to describe, respectively: those who were yet to display interest in Māori cultural identities; those who were interested in developing their Māori identities; those who were actively exploring their Māori identities; and those who felt secure in their Māori identities. Quantitative longitudinal survey data from over 300 Māori adolescents in the Youth Connectedness Project was then analysed. Structural Equation Modelling revealed that Māori cultural engagement positively predicted Māori ethnic identity, and that Māori ethnic identity positively predicted psychological wellbeing, in support of hypotheses. In addition, Hierarchical Linear Modelling revealed that the higher a school‟s level of Māori cultural promotion, the higher the ethnic identity of its students was likely to be. The results of this thesis demonstrate the impact of school cultural environments on individual identity development, and provide evidence that cultural engagement initiatives can enhance Māori identities, which in turn can increase psychological wellbeing. The results from the studies presented in this thesis are incorporated into Te Pītau o te Tuakiri framework, outlining how Māori identities can be nurtured, and the results are also used to offer guidelines for individuals wishing to become more engaged in Māori culture, and institutions wishing to become more responsive to Māori communities. These findings are used to challenge educators and policy makers to ensure schools and other State institutions support Māori cultural expression and affirm Māori identities

Voting in Māori Governance Entities

Internationally, declining voter turnout is a topic of considerable concern in many liberal democracies. In this article, we investigate whether these similar trends can be discerned in the voter turnout for Māori governance entities. We first explore some of the demographic contexts within which Māori governance entities operate with a specific focus on population, residence, and age. We then provide a detailed descriptive analysis of voting data from one particular entity: Te Rūnanga o Ngāti Awa, with whom we worked to understand how their elections inform their aspirations for continuing connectedness with tribal members. In the final section of the article, we present findings from an analysis of publicly available tribal voting data to see whether the trend of declining voter turnout is observable and whether online voting is shown to impact turnout

He Manu Hou: The Transition of Māori Students into Māori Studies

There are many known factors that can help or hinder Indigenous students undertaking tertiary study, but little is known about how Māori students experience Māori studies courses specifically. Against the backdrop of low Māori student retention in universities and the short history of Māori studies as a field of study, this article shares findings from a thematic analysis of interviews with Māori students in Māori studies. It proposes a framework, Te Ara Mātauranga, which organises new findings about Māori cultural enclaves, aspirations, engagement, learning opportunities, and support. Ultimately, this article distinguishes the experiences of Māori students in Māori studies from previous generic research about Māori students in tertiary education and identifies a set of consequential challenges and opportunities

Building just relationships: Examples of indigenous and non-indigenous engagement

Efforts to build just relationships between indigenous and non-indigenous groups have been made in many settings around the world, using cultural and political decolonisation processes. The nature and quality of these relationship-building efforts are now being studied from different cultural and academic perspectives. In this symposium we plan to share the viewpoints of a Maori social/clinical psychologist, a Pakeha community psychologist and a Pakeha community development worker/adult educator. Speaking from our own cultural standpoint, each of us has looked at aspects of how Maori and Pakeha, indigenous and non-indigenous groups, respond to each other in processes of reconciliation, dialogue and activist alliance. Our studies cover a range of settings from regional to national and international. We will look at the place of forgiveness in reconciliation processes from a Maori viewpoint in a particular rohe with a history of colonial conflict (Arama Rata), at processes of Pakeha preparation for dialogue with Maori about the Treaty of Waitangi, based on a national Pakeha/Tauiwi consultation (Ingrid Huygens), and at how non-indigenous people may act as allies to indigenous aspirations, from the viewpoint of a Pakeha Tiriti activist learning from experiences in Canada (Jen Margaret). We will conclude by facilitating a discussion with the audience about strategies for engaging non-indigenous and indigenous people in building relationships that acknowledge past conflicts and look to peaceful, mutually agreed relationships in the future

The Effects of Home–School Dissonance on Individual and School Outcomes for Māori and European New Zealand Adolescents

Researchers have speculated that children and adolescents who experience an incongruity between the cultures of home and school (termed “home–school dissonance” or HSD) perform more poorly in the school setting and evidence poorer adjustment in general. A sample of 476 Māori and 1,024 European New Zealand (ENZ) adolescents, aged 11–16 years at Time 1, completed self-report measures of HSD, family connectedness, school connectedness, aspirations, positive relations with teacher, self-reported schoolwork quality, and other related measures three times separated by 1 year each. As predicted, Māori youth reported higher levels of HSD compared to ENZ youth. In addition, latent growth curve modeling showed that an increase in HSD over 3 years positively predicted negative outcomes and negatively predicted positive outcomes. We concluded that Māori youth experience a disconnection between the contexts of home and school, and this dissonance is associated with a range of poor psychological and educational outcomes