Proceedings of the National Māori Graduates of Psychology Symposium 2002
Permanent URI for this collection
This collection houses the individual papers from the following symposium:
Nikora, L.W., Levy, M., Masters, B., Waitoki, W., Te Awekotuku, N., & Etheredge, R.J.M. (Eds). (2003). The Proceedings of the National Māori Graduates of Psychology Symposium 2002: Making a difference. Proceedings of a symposium hosted by the Māori & Psychology Research Unit at the University of Waikato, Hamilton, 29-30 November 2002. Hamilton, New Zealand: Māori and Psychology Research Unit, University of Waikato.
Copyright © Māori & Psychology Research Unit, University of Waikato 2003
Recent Submissions
Item Taku Manawa: Patterns of alternative health care practices in Aotearoa/New Zealand(Conference Contribution, Maori and Psychology Research Unit, University of Waikato, 2003) Whangapirita, LauraCurrently, there are an increased number of Māori people seeking alternative solutions to their health needs. The use of Rongoa Māori is not just an alternative health practice, but also a traditional one, making the practice far more significant than one that simply meets health needs.Item Ta Moko: Culture, body modification, and the psychology of identity.(Conference Contribution, Maori and Psychology Research Unit, University of Waikato, 2003) Te Awekotuku, NgahuiaThis paper outlines the context of Ta Moko in the Māori world, and locates the practice in the Pacific, and in the twenty first century. It describes the resurgence of the practice, and comments on the aims of the Marsen project. The three principal aims are: 1. To complete a comprehensive survey of the chant record and oral history with reference to archaeological, archival and artefactual materials. 2. To examine traditional whakairo carving in relation to Ta Moko. 3. To explore the nature of social relationships and ecologies that are supportive of, or resistant, to contemporary Ta Moko.Item Bizarre thoughts, magical ideations, and voices from the unconscious: Exploring issues of anomalous experience(Conference Contribution, Maori and Psychology Research Unit, University of Waikato, 2003) Tamatea, Armon J.; Evans, Ian M.This project was initially concerned with the clinical interpretations of ‘bizarre’ or ‘magical’ ideations (i.e., statements considered to have little or no validity in our predominant western culture). The first study explored clinical assessment issues of who determines the validity of expressed beliefs and what kinds of criteria such decisions are based on in the mental health field. The present study examined a particular type of magical ideation, an auditory phenomenon involving claims that forward spoken conversation contains hidden backwards speech embedded in the vocal sounds. Thirty-two participants were invited to listen to various audio samples of the alleged phenomenon and provide interpretations of what was heard. Participants were assigned to four groups, each differing in the level of pre-emptive information. A comparative measure revealed that priming and suggestion could not be dismissed as alternative explanations of the reported effects. Clinical and social implications will be discussed.Item Nobody knows me even though I’m always there: Why Māori men do exist - in all the wrong places(Conference Contribution, Maori and Psychology Research Unit, University of Waikato, 2003) Stanley, PaulIn the study of psychology, Māori men are often only seen as the perpetrators of the problems. There is very little focus on finding solutions for Māori men, with Māori men. In the top eight causes of death for Māori males aged 15 to 24 are car crashes, homicide, and suicide. With respect to car crashes, there is a close link between alcohol-related car crashes and suicide. As a nation, we should be concerned with all of the above issues, as each of them is preventable. Invariably, we fail see the deaths of these young men as warning signs of much wider issues about why they wanted to die, or why they felt the need to kill someone close to themselves. The argument tendered in this paper is that the same way in which Māori as a group have been researched, as being “the problem”, equally applies to the way in which Māori men have continued to be have been researched: Māori men are only ever portrayed as “the problem” and are never portrayed as part of a solution subjected to this process as well. The lyrics of a well known song by UB40, One in Ten, exemplify this notion of being unknown, even though Māori men do exist in Aotearoa.Item The intergenerational perpetuation of achievement messages in whānau(Conference Contribution, Maori and Psychology Research Unit, University of Waikato, 2003) Southey, KimThe current research is an open exploration of achievement messages that are carried from generation to generation in whānau, in relation to the mainstream education system of Aotearoa. Participant groups comprised of two to three generations within each whānau. A maximum of eight whānau will be asked to participate. A series of continuous conversations will be held with each member of the whānau, reminiscent of the narrative approach, but most recently described as a methodology that allows for ensuring that data is collected in its fullest form. Differing views about achievement and how it is negotiated within whānau will be explored; along with issues on what, and who, within whānau are the most predominant indicators of achievement views. Detracting from an ethnocentric view of scholastic ability (a common marker for achievement) is done through abandoning mainstream ideals. This research favours an open exploration approach allowing for differing values about what constitutes achievement, and what context achievement is based in. Outcomes of the research are intended to show patterns within whānau and among Māori on the mainstream school system, and how this system has contributed to achievement messages. The positive or negative nature of the contribution from mainstream education is highly important and relevant to further research goals, including the ability to use outcomes to suggest social change in education provision for Māori.