Suchergebnisse

"Contemporary indigenous first nations psychologists have developed an alternative frame for viewing suicide that not only shifts the focus from individual-level to group-level explanations, but challenges discourses that position group-level influences as 'risk factors' that can be easily subsumed within standard repertoires for suicide prevention. First nations psychologists show the violent legacy of colonization has left a dark shadow on the contemporary lives of young people, so that around the world, suicide rates for indigenous peoples are much higher than for non-indigenous peoples in the same country. These arguments, which rely on historical accounts, cannot be neatly demonstrated using empirical data, but form an important part of a self-determination movement among indigenous peoples, directly challenging unequal power relations in society as a means to seek redress for particular issues of inequity like rates of youth suicide. We present a theoretical case study and analysis of contemporary suicide among Maori youth in New Zealand. In a traditional Maori conceptualization, individual well-being is sourced and tied to the well-being of the collective cultural identity. Therefore, individual pain is inseparable from collective pain and the role of the collective becomes that of carrying individuals who are suffering. The state of kahupo or spiritual blindness (Kruger, Pitman, et al. 2004) is characterized by a loss of hope, meaning, and purpose and an enduring sense of despair. It bears the symptoms of chronic dissociation or separation of the physical from the spiritual and vice versa. The authors describe community empowerment practices and social policy environments that offer pathways forward from colonization towards tino rangatiratanga, or indigenous self-determination, noting significant obstacles along the way." (author's abstract)

Contemporary indigenous first nations psychologists have developed an alternative frame for viewing suicide that not only shifts the focus from individual-level to group-level explanations, but challenges discourses that position group-level influences as "risk factors" that can be easily subsumed within standard repertoires for suicide prevention. First nations psychologists show the violent legacy of colonization has left a dark shadow on the contemporary lives of young people, so that around the world, suicide rates for indigenous peoples are much higher than for non-indigenous peoples in the same country. These arguments, which rely on historical accounts, cannot be neatly demonstrated using empirical data, but form an important part of a self-determination movement among indigenous peoples, directly challenging unequal power relations in society as a means to seek redress for particular issues of inequity like rates of youth suicide. We present a theoretical case study and analysis of contemporary suicide among Maori youth in New Zealand. In a traditional Maori conceptualization, individual well-being is sourced and tied to the well-being of the collective cultural identity. Therefore, individual pain is inseparable from collective pain and the role of the collective becomes that of carrying individuals who are suffering. The state of kahupo or spiritual blindness (Kruger, Pitman, et al. 2004) is characterized by a loss of hope, meaning, and purpose and an enduring sense of despair. It bears the symptoms of chronic dissociation or separation of the physical from the spiritual and vice versa. We describe community empowerment practices and social policy environments that offer pathways forward from colonization towards tino rangatiratanga, or indigenous self-determination, noting significant obstacles along the way. Adapted from the source document.

"Towards Mauri Ora" explored the potential contribution of Ahikaa, an indigenous entrepreneurship education programme to increase Māori wellbeing. The instrumentality of indigenous entrepreneurship for hope-building and thereby, suicide prevention was examined using the Mauri Ora Framework, a continuum describing mauri states, originally developed for Māori whānau or family violence prevention and adapted as a measure of the contribution of entrepreneurship education to mauri ora. Mauri ora in this study refers to a profound sense of wellbeing and is a measurable life-affirming Māori cultural construct.Ahikaa graduates and whānau narrated their perceptions of the Ahikaa entrepreneurship programme, and its effects on their lives. The Mauri Ora Framework was used to examine progress towards mauri ora and away from a state of kahupō (hopelessness). Participants at the outset of this study exhibited many suicide risk factors, indicating a burgeoning sense of hopelessness and diminished capacity to envisage a future for themselves and their whānau. As a result of the Ahikaa programme, participants shared stories of hope, reporting Ahikaa as both life-changing and healing. They voiced their stories in hopeful language, interpreted in this study as progression from kahupō toward mauri ora.It is theorised from these findings, that the points that individuals and whānau, appeared to be at on the continuum from kahupō to mauri ora relates to a relatively complex, and potentially self-sustaining interaction of ihi (essential force), wehi (to be awesome) and wana (to come to life), life force descriptors that constitute paths to mauri ora.Finally, the Towards Mauri Ora research found that Ahikaa entrepreneurship education programmes provide one point of entry and one mechanism through which individuals, whānau and communities may move themselves further towards the mauri ora end of this continuum and therefore potentially reduced risk of suicide. We suggest that in addition to addressing risk factors (particularly those amenable to political interventions), policy and programmes aimed at reducing indigenous suicide rates need to incorporate opportunities for whānau Māori to identify and pursue preferred pathways to mauri ora, and thereby, to be supported to take their own steps toward wellbeing.

OBJECTIVE: The objective of this research was to develop a principles framework to guide action on Māori/Indigenous homelessness in Aotearoa incorporating Rangatiratanga (Māori self-determination), Whānau Ora (Government policy that places Māori families at the center of funding, policy and services) and Housing First. METHOD: Three pathways were identified as creating opportunities for action on Māori homelessness: Te Tiriti o Waitangi/Treaty of Waitangi is the Māori self-determination pathway; Whānau Ora, a government-sponsored policy supports whānau/family as the pathway for Māori wellbeing and disparities reduction; and Housing First, an international pathway with local application for homelessness that is being implemented in parts of Aotearoa. The potential opportunities of the three pathways shaped interviews with authoritative Māori about Māori principles (derived from the three pathways) for addressing Māori homelessness. Twenty interviews were conducted with Māori experts using Kaupapa Māori research processes, eliciting advice about addressing Māori homelessness. A principles framework called Whare Ōranga was developed to synthesise these views. RESULTS: Addressing Māori homelessness must be anchored in rights-based and culturally aligned practice empowered by Māori worldviews, principles and processes. Te Tiriti o Waitangi, which endorses Māori tribal self-determination and authority, and Whānau Ora as a government obligation to reduce inequities in Māori homelessness, are the foundations for such action. Colonisation and historical trauma are root causes of Māori homelessness. Strong rights-based frameworks are needed to enact decolonisation and guide policy. These frameworks exist in Tino Rangatiratanga/Māori self-determination and Whānau Ora. CONCLUSION: Whare Ōranga: An Indigenous Housing Interventions Principles Framework was developed in Aotearoa/New Zealand to end Māori homelessness. Future research is needed on the practical application of this framework in ending Māori homelessness. ...