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An Indigenous Kaupapa Māori Approach: Mother’S Experiences of Partner Violence and the Nurturing of Affectional Bonds with Tamariki

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An Indigenous Kaupapa Māori Approach: Mother’S Experiences of Partner Violence and the Nurturing of Affectional Bonds with Tamariki An Indigenous Kaupapa Māori Approach: Mother’s Experiences of Partner Violence and the Nurturing of Affectional Bonds with Tamariki. Alayne Hall Ngāti Whātua, Te Rarawa, Tainui A thesis submitted to Auckland University of Technology In fulfilment of the requirements for the degree of Doctor of Philosophy (PhD) 2015 Faculty of Health and Environmental Sciences ATTESTATION OF AUTHORSHIP I hereby declare that this submission is my own work and that, to the best of my knowledge and belief, it contains no material previously published or written by another person (except where explicitly defined in the acknowledgements), nor material which to a substantial extent has been submitted for the award of any other degree or diploma of a university or other institution of higher learning. Alayne C. Hall i WHAKAIHI: DEDICATION This doctoral thesis is dedicated to my hard working parents. To my father Raymond Vincent Hall You have upheld the family motto and remained steadfast “Ne cede malis” – Yield not to adversity (From Virgil: Aeneid) Thank you for giving me the will and determination. To my humble and loving mother Makareta Reremoana Toko Mikahere You have joined the multitudes that have gone before us, one day we will all be gathered with you. Thank you for giving me heart and so much more. Thank you both for giving me life. ii NGᾹ MIHI: ACKNOWLEDGEMENTS Te mea tuatahi: E Te atua nananei nga mea katoa To the creator thank you for all things seen and unseen A mother’s story is always a child’s story. To the unspoken participants in this study, our pēpī, tamariki, and mokopuna Māori - thank you for being the inspiration for change – we hope to make a positive difference in your lives and to the babies who are yet to come. My deepest gratitude and many thanks to the twelve Māori mothers who have participated in this study, for making yourselves available to share with others what you have learned. Your strength and determination will be the source of strength and determination for many and this endeavour would not have been possible without your willingness to participate. Kotahitanga ki roto i te wairua – joined as one in spirit creating better futures for our tamariki, mokopuna Māori and for each other. I am sincerely appreciative to my academic supervisors. My indebtedness to Professor Jane Koziol McLain is immense; it is so difficult to put into words all you have done for me. Your encouragement and support helped me overcome and work through the most testing times. Thank you for seeing in me what I could not. Your knowledge, skills and expertise have assisted me to initiate my untapped potential and exercise this for the benefit of others. I am deeply grateful for your aroha, manaakitanga, patience, guidance and warm support – Arohanui ki a koe. Thank you Dr Mihi Ratima for recognising my aptitude and encouraging me to take up the PhD challenge in the first instance. I am thankful to both yourself and Hinerau Ruakere for supporting me with those initial and important steps. My thanks and gratitude is extended to Dr Sue Crengle. I appreciate your willingness to supervise and mentor me through the beginning stages of this journey, you helped me lay the foundations and set a path for an important way forward. Thank you Dr Lily George firstly, for agreeing to fulfil the responsibilities formerly held by Dr Crengle; together your combined contributions have supported my academic development. Secondly, your editing skills and professionalism have helped me hugely and I am so appreciative; again thank you for working your magic My thankfulness and appreciation to those organisations who have made this PhD endeavour possible by providing the important financial support to enable the ambitions of this study to come to fruition. The Health Research Council of New Zealand’s Māori iii Doctoral Scholarship has been invaluable and as a recipient of this award, I know and understand that without this support this research is unlikely to have occurred. I want to thank Waikato-Tainui for providing financial assistance during the final stages of this endeavour and Te Rūnanga o Ngāti Whātua for supporting the aims of this research undertaking. The Centre for Interdisciplinary Trauma Research staff (Māori research advisory group) friends, associates who were always supportive and encouraging, and often prepared to listen to my ramblings, thank you all. I also wish to thank Manawahine Taumatatanga Trust especially Whaea Rangi Davis, Matua Kingi Davis and Ngarae Issacs for awakening the karanga in wāhine Māori and encouraging them to reclaim their voices. Thanks for supporting the aims of this research, guiding and mentoring me through the Dame Whina Centre and keeping me connected to te whānau o Hato Petera. The opportunity to make important connections and to crystallise my thinking was made so much better through the support offered by my rangahau whānau (Māori research advisory group) - I always looked forward to our Parakuihi (breakfast) group meetings, sharing in our achievements and struggles and taking this hikoi (journey) together. Many thanks to Reena Kaimanu, Jade Le Grice, Liz Wooton, Lily George and Rebecca Wirihana. To my cultural and clinical peers, mentors and guides Haare Williams, Hinewirangi Kohu Morgan, Judith Morris, Dr Jonathan Fay and Professor Keith Tudor, Te Runanga o Waka Oranga individually and collectively you have encouraged and mentored me well. A special thank you to my dear friend Margaret Poutu Morice, for bearing with me in my most unpopular moments when I protested and demanded. Thank you for your solidarity, a testament to your smart and clever mind and sweet and loving soul. Your willingness to patiently support, critique and develop my skills is sincerely appreciated. This thesis would not have been completed without the help of special people who were there to guide and support me through both the good and turbulent times; together we have endured. I am deeply grateful to whānau, friends and colleagues and take this opportunity to extend my genuine gratitude to all who have made this journey possible. Very special and heartfelt thanks to Aunty Lucy. Firstly, for being a loving nana to Tiana and teaching her about the special bond between a nana and a mokopuna. In the absence of my own mother, you prevailed to fill her shoes and honour her spirit; our gratitude to you is everlasting. Secondly, ngā mihi aroha ki a koe Uncle Joe thank you for your patience, for being a loving husband to aunty and to you both for your faith and belief in iv me throughout this academic voyage. To Nada, Waimirirangi and Kaio, your manaakitanga and aroha has been solid from start to finish and a pillar of strength unmatched. I am humbled and forever grateful for everything you have done and made possible through your continuous support -thank you cuz! My sincere gratitude to Bunny and Ruka who got to hear all the highs and lows of academic and whānau life. Thank you for your gentle patience, open ears, aroha and guidance. To Tara, Eli and Ryla I am indebted to you all for your unconditional and unwavering love and support; I cannot thank you enough. Lastly, to Enid I could never have imagined that you would not be with us at the end. How could we forget your compassion, kindness, laughter and support. Your beauty will always be felt and remembered in our hearts – Hoki atu koe ki te kaihanga (You have returned to the creator). Finally, to my darling daughter Tiana - you have walked this journey and endured like no other without fuss or bother. Thank you for taking the little and big steps with me unafraid and always so faithfully. Thank you for your kind and sweet heart, forgiveness when I got it wrong, aroha, encouragement and endless patience. I hope this mahi (work) encourages a pathway for knowledge, strength and wisdom for you and our future generations. Taku toi kahurangi, ka nui taku aroha ki a koe - My precious jewel, my love for you knows no bounds. v WHAKARᾹPOPOTO: ABSTRACT This thesis examines the important relationship dynamics between Māori mothers and their tamariki (children) when exposure to partner violence is experienced. The research is contextualised within a Kaupapa Māori methodology where Indigenous qualitative methods provide the foundations for theorising and researching. The study investigated twelve Māori mothers’ experiences of partner violence, and the fostering of affectional bonds with their tamariki. The context for examining the interface between these two conditions included a Mana Wāhine approach and Pūrākau - a Māori narrative story-telling process where Māori mothers shared their experiences of partner violence and mothering. The pūrākau provided the main source of data from which Te-ata-tu Pūrākau emerged as a newly developed Indigenous analysis method. Attachment theory provided useful insights concerning the nature in which affectional bonds develop between a young child and their primary caregiver, most often the mother. In this study whakapapa is fundamental to whānau, hapū and iwi, providing the cultural construct for understanding the way in which affectional bonds are developed and fostered in Māori kin based groups. Attachment theory is contrasted with Māori understandings that have a primary focus on whakapapa (genealogy) and Tūhonotanga as two important concepts for understanding the nature of Māori relationships. The women who participated in this research study experienced different levels of disconnection from traditional Māori society where the break-down of traditional values contributed to their sense of mournfulness, mistrust, disillusionment, confusion, cynicism and a deep longing for healthy relationships. Some of the findings from this research are consistent with what we currently know about violence against women and children. Principally the pūrākau have revealed the need to develop healing pathways that validate core values that underpin a secure Māori identity, where Mana Wāhine and Mana Tangata provide the platform for positive relationship building.
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