Family violence, which includes child abuse, intimate partner violence and elder abuse, is a problem of national and global significance. Robust evidence about the scale and consequences of the problem is needed to inform policy and practice, including information on high-risk groups, and risk and protective factors. In this article, the methods utilised for collecting data for NZ's 2019 Family Violence Survey are described, along with a summary of the characteristics of the population-based sample obtained. The 2019 NZ Family Violence Survey will provide prevalence estimates of violence exposure for women and men across a wide range of types of violence across the lifespan. This article provides a basis for understanding who was included in the study sample, and for enabling understanding and interpretation of future study findings.
The Covid-19 lockdown over March to May 2020 meant households became their own "bubbles", with residents physically interacting only with those in their household and staying close to home. Mäori leaders recognised the potential of the lockdown to exacerbate whänau vulnerability due to confinement, financial hardship and, depending on their household, issues of crowding or isolation. Steps were quickly taken to support households with care packages, health care and social connectivity. This paper describes these initiatives as mahi aroha and argues that housing is a foundation from which Mäori go out into the world and add meaning and quality to the lives of others. If the mahi aroha of Mäori during a lockdown or other crisis is to be sustained into the future, then access to quality, affordable housing must be ensured for Mäori essential workers.
This project explored how Māori understand experiences commonly labelled "schizophrenic" or "psychotic". Semi-structured interviews were conducted with 57 Māori participants who had either personal experiences labelled as "psychosis" or "schizophrenia", or who work with people with such experiences; including tangata whaiora (users of mental health services), tohunga (traditional healers), kaumatua/kuia (elders), Māori clinicians, cultural support workers and students. Kaupapa Māori Theory and Personal Construct Theory guided the research within a qualitative methodology. The research found that participants held multiple explanatory models for experiences commonly labelled "psychotic" or "schizophrenic". The predominant explanations were spiritual and cultural. It seems that cultural beliefs and practices related to mental health within Māori communities remain resilient, despite over a century of contact with mainstream education and health services. Other explanations included psychosocial constructions (interpersonal trauma and drug abuse), historical trauma (colonisation) and biomedical constructions (chemical brain imbalance). Participants (both tangata whaiora and health professionals) reported they were apprehensive about sharing their spiritual/cultural constructions within mainstream mental health settings due to fear of being ignored or pathologised. This study highlights the importance of asking users of mental health services about the meaning they place on their experiences and recognising that individuals can hold multiple explanatory models. Māori may hold both Māori and Pākehā (European) ways of understanding their experiences and meaningful recognition should be afforded to both throughout assessment and treatment planning in mental health services. Clinicians need to be aware that important personal and cultural meanings of experiences labelled psychotic may be withheld due to fear of judgement or stigmatisation.
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