Māori expressions of healing in ‘just therapy’

Maniapoto, Maria

doi:10.1093/med/9780199592753.003.0012

“…Another manner in which whakamā may be relevant is in a therapeutic context. Maniapoto (2012) suggests that when we recognise and understand an individual's experience of whakamā, this can be used as a focus for motivating an individual to progress, make amends and restore wellbeing. Whakataukī such as "Kaua e pōuri ina whakamā me tika te take" (there is no shame in being ashamed) may be presented as a means of conceptualising whakamā as a strength or resilience factor.…”

Section: Whakamāmentioning

confidence: 99%

Ko ngā pūtake o te mātānawe ki tā te rangatahi: An exploration of self-injury in rangatahi Māori

Kingi¹

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This thesis explores how rangatahi Māori and whānau define and experience self-injury in Aotearoa. The dominance of the current Western knowledge base that contributes to psychology in Aotearoa is questioned, specifically regarding the extent to which current knowledge adequately explains self-injury in rangatahi Māori. To do this, I use a mixed-methods approach that is informed by the principles of kaupapa Māori (G. H. Smith, 1997), Māori-centred (Cunningham, 2000) and interface research (Durie, 2005). Our current understanding of self-injury in rangatahi Māori is informed predominantly by international research and models grounded in worldviews that differ from the unique cultural context in Aotearoa. These definitions, such as that for “non-suicidal self-injury” (Zetterqvist, 2015), and models, such as the Experiential Avoidance Model (Chapman, Gratz, & Brown, 2006), are then applied to the assessment and treatment of rangatahi Māori. In this thesis I highlight why these Western definitions and models become problematic when they are incongruous with the behaviours that rangatahi Māori define as ‘self-injury’ and, as such, fail to consider the unique, complex and diverse experiences of rangatahi Māori who self- injure. The quantitative study involved cross-sectional survey data collected from 343 rangatahi who identified as Māori in the Youth Wellbeing Study. This survey data provided initial insight into the prevalence and correlates of self-injury in rangatahi Māori. In the second study, sequential focus groups were conducted with 25 rangatahi Māori and their whānau. The principles of Interpretative Phenomenological Analysis (J. Smith, 2004) informed the qualitative data analysis. Definitions of behaviours that rangatahi Māori and whānau considered to be self-injury were broad and varied, including harm to wairua (essence, spirit) of the rangatahi and their whānau. Reasons for self-injuring included experiencing intense emotional pain, for example, that which was caused by peers. The most common functions of self-injury endorsed by rangatahi Māori were to express emotional pain, to communicate distress, to maintain a sense of control over their lives, and to manage their suicidal thoughts. It is my intention to produce research that is directly relevant to rangatahi Māori, whānau, the broader community and the clinical profession. In the final chapter of this thesis I answer the question ‘how do we support rangatahi Māori who self-injure?’. I frame these answers by adapting whakataukī (proverb) ‘e kore au e ngaro, he kākano i ruia mai i Rangiātea’ (I will never be lost, for I am a seed sown in Rangiātea). I argue that, while we as Māori should never feel lost when we know who we are and where we come from, many rangatahi feel as though they are lost, and self-injury is one means of coping with this sense of struggle. For rangatahi Māori in this research, self-injury is differentiated from suicide by the concept of hope; suicide is a loss of hope whereas self-injury is a means of holding on to hope. By understanding it in this way, self-injury can form a target for early intervention and prevention of suicide.

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“…However, as Māori HL2 learners become more equipped, the negative factors associated with whakamā could be reframed into positive learning experiences. Maniapoto (2012) explored whakamā in relation to therapy with Māori clients.…”

Section: Inhibitors To Language Acquisition and Usementioning

confidence: 99%

“…From a clinical perspective, she explained that when a person experiences the maladaptive emotions associated with whakamā, the source of whakamā can be shifted or used positively by the agent as a source of motivation to improve their situation, make amends and restore wellbeing. Aligned with Maniapoto's (2012) descriptions, Māori HL2 learners may reduce their levels of intensity of whakamā through improving their cultural efficacy and Māori language abilities. Noteably, it is likely that whakamā is more prominent in situations where there is an expectation that the HL2 learner has knowledge of te reo Māori and other behavioural elements valued by the Māori language community.…”

Section: Inhibitors To Language Acquisition and Usementioning

confidence: 99%

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Whāia te iti kahurangi, ki te tuohu koe me he maunga teitei: Establishing psychological foundations for higher levels of Māori language proficiency

Huia¹

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This thesis explores the motivations, enablers and inhibitors that occur for heritage language (HL2) learners of te reo Māori. Rather than applying commonly used integrative/instrumental or intrinsic/extrinsic dichotomies (Gardner, 2007), a relational framework for language motivation was applied as Māori are typically represented as being interdependent/collectivist (Durie, 2001). In interdependent cultures, the self is given meaning through relationships with significant others (Brewer & Chen, 2007) and the boundaries of personal goals and the goals of a group/significant others are less distinct (Markus & Kitayama, 1991). It was predicted that HL2 learners would be motivated to learn te reo Māori in response to the relationships they held with significant others, and that these relationships with significant others would enable learners to reach higher levels of language attainment. The investment language-learners received from peers and mentors was expected to contribute positively to the learning process. Thus, a relational and interdependent approach to Māori HL2 learning is articulated. A mixed methods approach was applied to examine the variety of motivations, enablers and inhibitors associated with HL2 learning. Qualitative aspects of the research involved two groups of language-learners. Undergraduate students (beginner to intermediate level language-learners) enrolled in language courses at Victoria University of Wellington participated as well as advanced level learners who were graduates of Te Panekiretanga o te reo Māori. All participants in the qualitative aspects of the study identified as Māori HL2 learners. The quantitative components included both Māori and non-Māori undergraduate students who were predominantly 100 level learners from Victoria University of Wellington. Findings revealed that Māori HL2 learners were motivated to learn the language due to relationships they held with specific significant others. Responsibilities provided significant motivation for language improvement at higher levels. The relationship between te reo Māori and identity was prominent. Societal factors impacted on both Māori and Pākehā learners separately. For instance, Māori were less likely to instigate learning te reo Māori when they were embedded in environments that were discriminatory toward Māori. Quantitative results supported qualitative findings, whereby Pākehā learners who perceived Māori to be negatively discriminated against by the mainstream experienced high levels of language anxiety. Survey data indicated that Māori HL2 learners were more tenacious, and less disorganised with their language studies when they had language community support, and were engaged with other Māori. Findings from this study led to the development of Te Mauri ka Tau, a model that attempts to describe the factors that are necessary to create a psychological platform from which Māori HL2 learners can seek empowerment during times of potential risk. This model also describes the multiple positive outcomes for HL2 learners who reach this psychological space. This study was designed to provide an indigenous perspective to the highly emotional process of HL2 learning. The journey for Māori HL2 learners is complex and relationally interdependent. Through an improved understanding of HL2 learner experiences, the wider goals of language revitalisation can be achieved.

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“…Another manner in which whakamā may be relevant is in a therapeutic context. Maniapoto (2012) suggests that when we recognise and understand an individual's experience of whakamā, this can be used as a focus for motivating an individual to progress, make amends and restore wellbeing. Whakataukī such as "Kaua e pōuri ina whakamā me tika te take" (there is no shame in being ashamed) may be presented as a means of conceptualising whakamā as a strength or resilience factor.…”

Section: Whakamāmentioning

confidence: 99%

Ko ngā pūtake o te mātānawe ki tā te rangatahi: An exploration of self-injury in rangatahi Māori

Kingi¹

1

0

View full text Add to dashboard Cite

This thesis explores how rangatahi Māori and whānau define and experience self-injury in Aotearoa. The dominance of the current Western knowledge base that contributes to psychology in Aotearoa is questioned, specifically regarding the extent to which current knowledge adequately explains self-injury in rangatahi Māori. To do this, I use a mixed-methods approach that is informed by the principles of kaupapa Māori (G. H. Smith, 1997), Māori-centred (Cunningham, 2000) and interface research (Durie, 2005). Our current understanding of self-injury in rangatahi Māori is informed predominantly by international research and models grounded in worldviews that differ from the unique cultural context in Aotearoa. These definitions, such as that for “non-suicidal self-injury” (Zetterqvist, 2015), and models, such as the Experiential Avoidance Model (Chapman, Gratz, & Brown, 2006), are then applied to the assessment and treatment of rangatahi Māori. In this thesis I highlight why these Western definitions and models become problematic when they are incongruous with the behaviours that rangatahi Māori define as ‘self-injury’ and, as such, fail to consider the unique, complex and diverse experiences of rangatahi Māori who self- injure. The quantitative study involved cross-sectional survey data collected from 343 rangatahi who identified as Māori in the Youth Wellbeing Study. This survey data provided initial insight into the prevalence and correlates of self-injury in rangatahi Māori. In the second study, sequential focus groups were conducted with 25 rangatahi Māori and their whānau. The principles of Interpretative Phenomenological Analysis (J. Smith, 2004) informed the qualitative data analysis. Definitions of behaviours that rangatahi Māori and whānau considered to be self-injury were broad and varied, including harm to wairua (essence, spirit) of the rangatahi and their whānau. Reasons for self-injuring included experiencing intense emotional pain, for example, that which was caused by peers. The most common functions of self-injury endorsed by rangatahi Māori were to express emotional pain, to communicate distress, to maintain a sense of control over their lives, and to manage their suicidal thoughts. It is my intention to produce research that is directly relevant to rangatahi Māori, whānau, the broader community and the clinical profession. In the final chapter of this thesis I answer the question ‘how do we support rangatahi Māori who self-injure?’. I frame these answers by adapting whakataukī (proverb) ‘e kore au e ngaro, he kākano i ruia mai i Rangiātea’ (I will never be lost, for I am a seed sown in Rangiātea). I argue that, while we as Māori should never feel lost when we know who we are and where we come from, many rangatahi feel as though they are lost, and self-injury is one means of coping with this sense of struggle. For rangatahi Māori in this research, self-injury is differentiated from suicide by the concept of hope; suicide is a loss of hope whereas self-injury is a means of holding on to hope. By understanding it in this way, self-injury can form a target for early intervention and prevention of suicide.

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Māori expressions of healing in ‘just therapy’

Cited by 4 publications

References 0 publications

Ko ngā pūtake o te mātānawe ki tā te rangatahi: An exploration of self-injury in rangatahi Māori

Ko ngā pūtake o te mātānawe ki tā te rangatahi: An exploration of self-injury in rangatahi Māori

Whāia te iti kahurangi, ki te tuohu koe me he maunga teitei: Establishing psychological foundations for higher levels of Māori language proficiency

Ko ngā pūtake o te mātānawe ki tā te rangatahi: An exploration of self-injury in rangatahi Māori

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