Māori Men’s Experiences of Rehabilitation in the Moana House Therapeutic Community in Aotearoa/New Zealand: A Qualitative Enquiry

Abstract

In Aotearoa/New Zealand, culturally embedded rehabilitation programmes have been developed to reduce criminal offending among the indigenous Māori population. Currently, there is a lack of research investigating the experiences of these programmes from clients’ perspectives. This study aimed to enhance understandings of the lived experiences of Māori men who were participating in a residential therapeutic community (TC) programme in Aotearoa/New Zealand. Semistructured interviews were conducted one-on-one by a psychology master’s student who was a staff member at the TC and also of Māori descent. Seven Māori TC residents aged 22 to 48 were interviewed about life in a TC. Thematic analysis of the interview data yielded three themes: (a) “The importance of healing family relationships”; (b) “The relevance of Māori culture in rehabilitation”; (c) “Increased self-awareness.” The findings highlight the significance of holistic approaches that emphasize culturally relevant approaches and the involvement of family members in the treatment of substance-use disorders and offending behaviour among indigenous populations.

A realist review of residential treatment for adults with substance use disorder

“…

When Indigenous men with no connection to their Indigenous identity [C] gained traditional knowledge about rituals and used that knowledge to make artefacts [M‐resources] , they believed they had a closer connection to their culture [M‐reasoning] which led to development of an Indigenous identity [O] hope for the future [O] and improvements in mental health [O] .

The studies of Indigenous populations highlighted similar contexts of participants disconnected from their traditional cultures. Positive experiences of cultural programs provided mechanism resources when the resources were experienced as meaningful and supportive (e.g., knowledge of traditional medicine or practices) [43, 45, 51, 52]. Reasoning was based on a belief that a connection with the traditional culture would lead to an emerging identity [45, 52], hope for a better future [51], or a protection from association with unsupportive groups who would hinder recovery [43].…”

“…The studies of Indigenous populations highlighted similar contexts of participants disconnected from their traditional cultures. Positive experiences of cultural programs provided mechanism resources when the resources were experienced as meaningful and supportive (e.g., knowledge of traditional medicine or practices) [43,45,51,52]. Reasoning was based on a belief that a connection with the traditional culture would lead to an emerging identity [45,52], hope for a better future [51], or a protection from association with unsupportive groups who would hinder recovery [43].…”

Well-being and mental health interventions for Indigenous people in prison: systematic review

“…We already know from other research, that people are more likely to be receptive to accessing health messages and interventions from people they relate to and respect; that are delivered in a narrative that mirrors their life experience and values; that align with people's cultural beliefs and lore; are delivered in a language that is clearly understood; and that are viewed as credible and effective. 91–94…”

“…We already know from other research, that people are more likely to be receptive to accessing health messages and interventions from people they relate to and respect; that are delivered in a narrative that mirrors their life experience and values; that align with people's cultural beliefs and lore; are delivered in a language that is clearly understood; and that are viewed as credible and effective. [91][92][93][94] That is not to argue that all culturally sensitive interventions will have a sustained impact on either well-being or reoffending. One approach that may have benefit could be to examine interventions that have been shown to have effect in other groups, looking for parallels with the cultural beliefs and practices of the tribe or nation, and for acceptable delivery modes and language.…”

Was ist wirksam in forensischer Suchtbehandlung? – Ein nicht-systematischer Einblick in die Evidenzbasierung von Behandlungsansätzen und Interventionen im Kontext des § 64 StGB

“…Neben deutlicher meta-analytischer Evidenz, dass TG in der Straftäterbehandlung allgemein mit niedrigeren Raten an Re-Delinquenz und erneuter Inhaftierung korreliert [20], liegen entsprechende Befunde mittlerweile auch für forensische Suchttherapie vor [16,21,22] -teilweise mit eindrücklichen Langzeiteffekten [23]. Darüber hinaus weist das TG-Konzept einige Vorzüge auf, die seine Eignung für institutionelle forensische Suchtbehandlung unterstreichen: ▪ So lassen sich durch den im Kern partizipativen Ansatz kulturspezifische Besonderheiten relativ leicht integrieren, was die Akzeptanz der Intervention bei Minderheiten erhöhen kann (exemplarisch hierzu zwei qualitative Studien zur kulturellen Adaptation von TG auf die Maori-Kultur in Neuseeland [24] und auf die Aborigine-Kultur in Australien [25]). ▪ Die häufig gerade bei substanzmittelabhängigen Straftäterinnen beobachtete Komorbidität einer posttraumatischen Belastungsstörung erfordert regelhaft ein therapeutisches Eingehen auf Täter-und Opferschaft.…”