Is a cultural and theoretical programme for at-risk Māori rangatahi (youth) useful in the context of resilience and wellbeing?
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Published by Te Rau Ora, 2021
Is a cultural and theoretical
programme for at-risk Māori
rangatahi (youth) useful in the
context of resilience and wellbeing?
Volume 6 | Issue 2 The findings of the study indicate Māori cultural
programmes in schools’ impact positively on the
Article 7, August 2021 wellbeing and resilience for students.
Cindy Mokomoko Keywords: rangatahi, youth (youth) cultural
Te Puna Hauora Ki Uta Ki Tai programmes, resilience, wellbeing.
Abstract He Mihi – Acknowledgements: Thank you to
all rangatahi who participated in the Mana
This article discusses findings of a two-year study
Rangatahi Leadership programme and those who
that explored the impact of a Māori cultural
participated in the study. Without your consent,
leadership programme delivered into schools for
willingness, and openness about sharing
Māori rangatahi (youth) to assist them with their
information, we would not have this story to tell.
wellbeing and resilience. The rangatahi selected
Thank you to the School Deans who supported
for the programme had lived experiences of
students throughout the time of the research and
drugs and alcohol, truancy, depressive symptoms,
made sure we had the necessary equipment
suicidal thoughts, anxieties, and violence.
available, also acknowledgements to the teachers
Mana Rangatahi (cultural leadership programme) who became part of the research. Finally, a mihi
was based on the cultural values of whanaungatanga to my team: Te Puna Hauora Ki Uta Ki Tai.
(relationship building), manaakitanga (support),
tikanga and kawa (cultural practices), and tino
rangatiratanga (self-determination). Introduction
The methods utilised in the study involved pre- In Aotearoa, New Zealand, there is evidence of
and-post-surveys of rangatahi attendees to the improvements to some aspects of Adolescent
Mana Rangatahi programme. Followed by a Health and Wellbeing (AHRG, 2012; Ministry of
triangulation of data from the two years Health, 2013). However, further investment and
participant focus groups, and teacher surveys. supports are required to address the range of
matters in relation to depression, bullying and
68Volume 6 | Issue 2 | Article 7 – Mokomoko
parents worrying about food to feed the family young people had potential to be ‘tomorrow’s
(AHRG, 2012). leaders rather than a group of students with
problems or issues. This critical concept drove
Background the foundation for a strengths-based focus.
The problem the study was to address, was to
help rangatahi (youth) living with truancy, suicidal Anecdotal feedback received by the teachers after
ideation, deliberate self-harm, substance use and the completion of the programmes at three
mental health issues. secondary schools was that students had made
significant behavioural changes. Common
Specific interest for this research arose from the themes of changes included increased school
requests of secondary school teachers working in attendance, reduction of conflict and no longer
Colleges to a Kaupapa Māori Tamariki and fighting at school, on occasion these graduates of
Rangatahi Mental Health service requesting help the programme were seen to prevent fighting
with providing a solution for at-risk rangatahi amongst their peers, in addition to not taking
Māori. The teachers identified issues of drugs and drugs into school. According to Colquhoun &
alcohol, physical violence against other students - Dockery, (2012:3), people achieve better life
and in some cases teachers, - truancy, lack of outcomes if they maintain a stronger affinity with
motivation for academic study and low morale. their traditional culture. It was after these
Teachers’ opinions included that “unless students anecdotal findings, that the author sought
were supported with a programme to address funding for formal evaluation and research of the
these issues, they would not be able to complete Mana Rangatahi programme.
their school year”. Teachers had collaborated
across colleges and identified a cohort of students This article presents the evaluation insights from
who they thought were at risk. The Kaupapa students who participated in the study and Mana
Māori Tamariki and Rangatahi Mental Health Rangatahi programme over two years.
team, made up of registered nurses, counsellors
and social workers met, discussed the request,
and then developed a group programme based on
Existing Literature
the identified need. When an indigenous young person’s culture
features strongly in a programme, indigenous
A ten-week programme Mana Rangatahi, was youth will thrive (Selby & Barnes, 2013;
formed. Based on Māori cultural values, beliefs, Colquhoun & Dockery, 2012; Ministry of Health,
and concepts. The cultural leadership programme 2015). National evidence recommends Kaupapa
was to help this identified group of Māori Māori and culturally responsive programmes as
students, and to do so by linking them to their being successful in building resilience for Māori.
ancestral culture within an educational setting, Evidence internationally (Patel et al., 2007) and
accompanied by coping skills, learning to address nationally (Baxter, 2008; Ministry of Health,
behavioural and social issues. Māori cultural 2018; Health and Disability Commission, 2018)
values were a foundation of the programme with demonstrate more is needed to occur as most
lessons of whanaungatanga (relationship building), youth mental health needs are unmet, especially
manaakitanga (support), tikanga and kawa (cultural amongst indigenous youth.
practices), and tino rangatiratanga (self-
determination). Initiated first by setting the The Christchurch Health and Development
kawenata (covenant or agreement) between Study (CHDS) which followed 1265 children
facilitators and students. born in mid-1977 gathered data on the cohort
from birth to adolescence and adulthood in a
Students were invited to contribute to the widely expansive range of studies on health,
kawenata by identifying their values or their mental health, and social issues. There are many
school values, which then formed the agreement studies on drugs and alcohol, drugs, and violence
of how students and facilitators would work among others, to health and wellbeing. The
together. In developing the programme, a kuia Adolescent Health Research Group (AHRG,
(female elder) became a mentor and advisor AHRG, 2012) have made significant
whose philosophy included believing that these contribution to research in Aotearoa with three
69Published by Te Rau Ora, 2021
significant surveys including 8,500 adolescents in according to the protocols and processes set at
2001, 2007 and 2012 about the correlation of home, school, and community. Tino
health, food, home situations, issues of mental rangatiratanga (self-determination) enables
health, physical and emotional health, culture and students to recognise their existing leadership
ethnicity to health and wellbeing. Williams et al.’s skills and set goals for further development.
(2018) expound from their studies of Māori When culture and language is an integral part of
students in mainstream schools that strong a curriculum and when students are aware of their
cultural identity is synonymous with good health potential, they are more likely to set goals and
and wellbeing and that their findings ‘suggest that achieve (Ministry of Education, 2014). Five
public health programmes and services that remaining wānanga focussed on social issues and
genuinely seek to address equity for Māori youth, covered topics based on student identified need
will ensure cultural programming and policies are and included communication, problem-solving,
culturally and developmentally specific, as core addiction, anger, and violence, whānau ora and
components of any mental health and suicide goal setting. The last wānanga includes a
prevention strategy’. celebration where all students receive an
attendance certificate and time together to
Gaps in the Literature debrief about the whole programme, ending with
Further research is needed to elicit the learnings a hākari or feast in celebration of their completion
from cultural programmes for rangatahi and how and achievements.
these are measured when supporting the
wellbeing of rangatahi. Though, emerging The ten-week programme suited the school
intelligence suggests youth mental health terms. Timing of delivery of the programme was
programmes will make a positive difference for important to consider and to ensure planning in
Māori youth (Ministry of Social Development, with other curriculum activities in schools.
2001; Ministry of Justice 1999; Te Puni Kōkiri
2001) there is a lack of consistent programmes Methods
and services, that are targeted for rangatahi with The ten-week programme, Mana Rangatahi was
a range of mental and social issues. utilised for the core material in the study.
Although the programme had been adapted
Mana Rangatahi Programme during its implementation, cultural values
The Mana Rangatahi programme consists of 10 remained the same and cultural content was
modules, which takes an hour to deliver, starting integral to all aspects of the programme.
with karakia (prayer), waiata (song) and ice-
When we decided to formally evaluate Mana
breaker games, wānanga (traditional delivery)
Rangatahi, we sought 20 students from the
content for each module and questionnaires. The
Colleges who had completed the programme.
programme is delivered to Māori youth (13 to 17
This included providing information packs to the
years) however, the content can be adapted to
Colleges which included, consent forms, pre and
suit non-Māori students. The programme
post surveys, and information about focus
curriculum is designed to include a facilitator(s)
groups.
from any iwi (tribe) who can use the programme
and adapt the lesson plans to suit localised Data for this research was collected from four
cultural values, tribal histories, and places of cultural wānanga, as well as data from a focus
identity. The programme does not require group and teacher questionnaires. Qualitative
rangatahi to have prior knowledge of their data was collected in the form of pre-and-post-
cultural identity. The modules consist of questionnaires handed out to all participants at
whanaungatanga (learning about identity, pepeha the beginning and end of each wānanga.
and identity markers), marae (ancestral house), Participants were reminded that they did not have
hapū (subtribe) and iwi. Manaakitanga (to help to participate, did not have to answer any
students reflect and to consider others, while question they did not want to, and could
drawing on ancestral learnings). Tikanga and withdraw from all or part of the research at any
kawa play an important part by encouraging time. Each questionnaire consisted of 12
rangatahi to learn and do the right thing questions, with responses to a 5-point Likert
70Volume 6 | Issue 2 | Article 7 – Mokomoko
scale. Questions related to culture, wellbeing, and Only a few year-two participants agreed for their
resilience in the context of the cultural values photos to be taken although they would take
taught during the wānanga, and for each of the selfies or photos during class.
four lessons of previously named cultural values.
Additionally, data-gathering tools included a Explaining how the Materials Were
health questionnaire, focus group and teacher Prepared
questionnaire. Data from the questionnaires was Meetings were set up with colleges in year one of
entered into excel spreadsheets which were then the study. A pamphlet describing the Mana
analysed and summarised. Rangatahi programme was developed and
handed out alongside the information packs to
The Sample of Participants help explain the study. Several meetings were
In the first year of the study, 34 students were held with appropriate school personnel before
informed about the research and twenty college the programme and research was taken up.
students made up of 19 Māori and one non- Questionnaires were developed with a team of
Māori, signed up and gave consent to be a part of staff, however, because the first part of the
the research and go through the programme. Out process of acquiring a school took so long,
of the 20 students, 14 attended the programme questionnaires did not go out to rangatahi
most days. The group was made up of Year 12 beforehand. Once the consenting school had
students, a mix of 16 and 17 years of age, and an voiced their inclusion, teachers held meetings at
even mix of male and female. There were no school to inform pending participants. Teachers
other identified genders within the group. Not all gained consent from parents for their rangatahi
students identified themselves by their iwi, but (youth) to participate, however, participants
those who did were of Ngāti Ranginui, Te themselves then signed their own consent forms.
Whānau ā Apanui, Tūhoe and Ngāti Maniapoto
descent. Student participant health problems of At the beginning of each wānanga or module, the
the group included being overweight, use of study and programme were explained where
drugs and alcohol, depressive symptoms, researchers ensured that participants’
violence, physically hitting others and witnessing understanding of participation was clear and that
of adult violence. The students were not they knew they could withdraw at any time or not
disruptive during class and participated well in be part of the programme or study. It was also
discussions, group work and presentations. clarified that a withdrawal from the study did not
Students consented to photos being taken during mean a withdrawal from the programme if
wānanga especially during certification participants just wanted to do the programme.
After karakia and waiata, pre-questionnaires on
The second-year participants numbered 15 made the subject of each wānanga were handed out and
up of mainly Māori and there was an average collected, followed by post-questionnaires at the
attendance of between eight and 12 students end. The data was then entered on to a
most days. There were four Tongan students and spreadsheet for analysis.
one Samoan student and one non-Māori in the
second year of study. Iwi identification was to Describing the Research Protocol
Ngaiterangi, and no other iwi identified. This Research protocols included an obligation to
group of students were mainly disruptive with respect and work within a Māori framework. One
short attention spans. Often facilitators had to of the guiding principles was ‘whanaungatanga’
stop verbal abuse between students or students which, as a research strategy has three major
hitting themselves. Facilitators delivering the overlapping implications (Bishop, 1996). The
programme as well as lead and assistant first is that the researcher is involved in
researchers were all experienced in facilitating maintaining and establishing relationships with
and there was an experienced social worker to 'whānau (community) of interest’ which is often
help work with any clinical or cultural issues that an ongoing part of the research process. The
may have arisen. second implication is that the researcher is
involved in the process from a physical, ethical,
moral, and spiritual position and thirdly not just
concerned with the methodology (Bishop, 1996).
71Published by Te Rau Ora, 2021
Ethics et al., 2016; as well as a contributor to resilience
(Fleming and Ledogar, 2010; Rogers et al., 2018;
Ethics for the Mana Rangatahi research was
Ministry of Health, 2015).
granted by the Health and Disability Ethical
Committee. The Ethics proposal included in- Whanaungatanga. Whanaungatanga is about
depth information on student consent and relationships and connections. Te Rau Matatini
student safety during all aspects of the (2010) describe whanaungatanga as ‘relationships
programme, including focus groups. The study through shared experiences and working
was funded by the Health Research Council NZ together, which provides people with a sense of
in a contract with Te Rau Ora and Te Puna belonging. It develops as a result of kinship rights
Hauora Ki Uta Ki Tai, the organisation carrying and responsibilities, which also serve each
out this study. The project was predominantly for member of the kin group. It also extends to
Māori youth, therefore the ethics adhered to a others with whom one develops a close familial,
cultural lens using the seven guiding principles of friendship or reciprocal relationship.’
cultural values researcher guidelines (Smith, 1999;
Cram, 2009) known as the Community Up The objective of this wānanga was to strengthen
Research Practices. wellbeing and resilience through helping tamariki
and rangatahi to become secure in their identity
All western ethical principles of confidentiality, and proud of who they are as Māori.
anonymity, do no harm, consent, and assent (for
children), and voluntary participation fall within Whanaungatanga - Year One Results
the guiding principles of cultural values as named Generally, participants had some knowledge or
above. Ethical issues did not arise obtaining awareness of various aspects of whanaungatanga
consent from parents and caregivers, as this was before the wānanga. Overall, data from pre-and-
done by teachers. Obtaining permission from post-questionnaires around whanaungatanga
principals for the project with the schools and showed that for the majority of the twelve
ensuring participants fully understood the questions, there was more confidence in issues
research was carried out by the research team. relating to whanaungatanga after the wānanga.
Confidentiality and anonymity rights of the Another change post-wānanga, was that
participants were upheld and respected. participants indicated that they were more aware
that whanaungatanga was useful for their
wellbeing and helped them feel better about
Results themselves. This may have been as a result of an
Qualitative Data from Four Cultural increase post-wānanga in all participants’
Workshops: responses to the classroom feeling like being in a
There were 12 pre- and post-questionnaires per family and that they were all more positive about
cultural wānanga on whanaungatanga, making new friends. Confidence increased post
manaakitanga, tikanga and kawa and tino the programme about relationships amongst
rangatiratanga. The whanaungatanga questions themselves. Students came to the group from
related to awareness of identity, self, whānau, different classes and although a few students
relationships and readiness for the programme knew each other, some did not. The results show
which were about painting a broader cultural, that students were starting to make new friends
environmental, and social structural picture in among themselves.
which the research question sat. Two questions, Year Two:
‘learning about whanaungatanga is useful for my
Year two pre-questionnaire results were
wellbeing’; and ‘learning about whanaungatanga
comparable to year one in the similarity that
will help me to feel better about myself’; focused
participants had some knowledge or awareness of
specifically on whether participants correlated
various aspects of whanaungatanga at the start of
whanaungatanga and wellbeing as per the
the wānanga. Another similarity was that data
research question. The first workshop started
from pre-and-post-questionnaires around
with whakawhanaungatanga, which is important in
whanaungatanga showed that for the majority of
helping Māori to connect and form relationships
the twelve questions, there was more confidence
which are an integral part of wellbeing (Carlson
72Volume 6 | Issue 2 | Article 7 – Mokomoko
in issues relating to whanaungatanga after the shows a seven percent decrease in ‘a little’ and an
wānanga. Pre-wānanga results show that over eight percent increase to ‘not at all’ indicating that
three quarters of the participants knew how after the wānanga, 15% respondents felt that
whanaungatanga related to wellbeing, albeit the learning about manaakitanga was less useful to
majority in ‘a little’ and ‘somewhat’. In the post- their wellbeing. Post-wānanga scores of not
wānanga data, knowledge around feeling respected in the classroom and less
whanaungatanga and wellbeing increased by confidence about speaking their minds without
54%. This movement indicates a possibility that being judged were similar to manaakitanga scores
participants realised that they were more of less useful to their wellbeing. Participants did
knowledgeable in the correlation of how not elaborate, however, group actions
whanaungatanga related to wellbeing than demonstrated participation rather than less
originally thought. Another summation is that confidence of speaking their minds without being
participants had gained new knowledge from the judged.
wānanga, resulting in a sense of wellbeing. The
programme in years one and two, offered Year two
participants the opportunities to explore a range Participants in year two as in year one, had
of items relating to their culture, knowledge, knowledge prior to the wānanga on manaakitanga
wellbeing, and resilience around whanaungatanga but, unlike year one, knowledge increased greatly
which from the results appeared useful. after the wānanga. Scores show that pre-wānanga
one third of participants felt that learning about
Manaakitanga. The objective of the manaakitanga would not help them to feel better
manaakitanga wānanga is to strengthen wellbeing about themselves by their score of 33% in ‘not at
and resilience through supporting tamariki and all’. Post-wānanga this reduced to seventeen per
rangatahi to acknowledge the mana of others as cent. Where there had been no score to ‘a little
of equal importance as themselves through aroha, better’ pre-wānanga 33% scored felt a little better
caring for and mutual respect. post-wānanga. There were no scores in ‘a lot’
after the module and ‘an extreme amount’
This wānanga explained manaakitanga through
remained the same. Confidence remained high in
the process of going on to a marae and exchanges
participants thinking that learning about
of protocols between hau kainga (people from the
manaakitanga would help them to feel better
land) and manuhiri (visitors). The process with kai
about themselves post the programme by half the
(food) exonerating tapu (sacred, restricted) by
participants feeling more confident made up
making things noa (free of tapu) was also a part of
from scores in ‘somewhat’ (33%) and (17%) in
the wānanga. Other processes of manaakitanga
‘an extreme amount’. What the results
were shared, particularly focusing on how
demonstrate is a third of participants pre the
manuhiri or visitors are looked after and cared for
programme felt that learning about manaakitanga
and the reciprocal exchanges of respect. This
would not help them to feel better about
opened avenues to discuss with the class
themselves, to two-thirds with increased levels of
acceptable and unacceptable behaviours and how
confidence. Overall, participants scored that
our places of learning may be treated like a marae
learning about manaakitanga would help them to
where reciprocal respect and care for each other
feel better about themselves post the wānanga.
is shown. The wānanga included areas of ability
This could be the result of year two respondents
to extend hospitality and aroha, awhi and support.
marking increased confidence in reciprocity of
Year one tuakana and teina (senior and junior roles) feeling
Most participants in year one had some respected in the classroom and being able to
knowledge pre-wānanga of awareness of speak their minds without being judged. This
manaakitanga. As to whether manaakitanga was module was helpful in raising awareness of the
useful for their wellbeing, participants scored a concepts of tuakana and teina which is about
range of scores from 38% scoring that caring and supporting from the perspectives of
manaakitanga was ‘a little’ useful, 31% felt it was older helping younger and vice versa, another
‘somewhat’ useful, 23% scored ‘a lot’ and 8% aspect of manaakitanga.
marked ‘an extreme amount’. Post-wānanga data
73Published by Te Rau Ora, 2021
Overall, the module for participants in both years marae and tikanga and kawa involved. In the
raised awareness of manaakitanga, however, question on wellbeing, pre-wananga, over half
unlike year two, year one participants did not (55%) scored they knew ‘a little’ about how
score increased level of manaakitanga being tikanga and kawa related to wellbeing. Thirty-six
useful for a better feeling of wellbeing. percent scored ‘somewhat’ and 9% scored ‘a lot’
indicating levels of knowledge. Post-wananga
Tikanga and Kawa. The teaching of the tikanga results increased and decreased. Where there had
around tribal customs, protocols, and other been no scores in not at all pre-wānanga, post-
important aspects of Māoridom was the wānanga saw a score of nine per cent and an
responsibility of the elders and the tohunga increase of twenty-eight percent scored in a lot.
(cultural experts). Learning these things, both in What the data showed is that nine percent
the past and in the present is a lifelong experience participants post-wānanga initially thought that
which occurs through developing very good they knew how tikanga and kawa related to
listening and oral communication skills. Some of wellbeing, marked themselves as having no
the examples of the values passed down through knowledge, while 28% felt an increase in
the generations are those of aroha (compassion), knowledge. On the whole, the majority of
concern and hospitality in the widest sense; participants had confidence in the knowledge of
manaakitanga, meaning caring, sharing, respect tikanga and kawa relating to wellbeing.
and looking after; awhinatanga which incorporates
the ideology of helping, relieving, assisting, and Year two
embracing; and tiaki which means to take care of, The first question relating to how much
to cherish, nurture, and to be a guardian (Hui awareness participants had regarded tikanga and
Whakaoranga, 1984). kawa showed that pre the wānanga just over a
quarter (29%) had no awareness and the same
The objective of this wānanga is to strengthen
number (29%) had little awareness. However,
wellbeing and resilience by raising awareness of
encouraging results show that participant
tikanga and kawa and cultural protocols as a
awareness had increased post the programme
prototype for self and others safety in a range of
with just under half (48%) of participants feeling
school and home settings.
increased awareness. Another positive was a 24%
The powhiri (cultural ritual of encounter) process reduction in those scoring ‘none’ or ‘a little’, with
was used in this wānanga to demonstrate half the students scoring ‘somewhat’ and a
protocols of tikanga and kawa from gathering at further 16% feeling ‘an extreme amount’ of
the waharoa (gateway) before the karanga (call) awareness. Whether participants made a
starts to the end of the hui or reason for being at correlation of tikanga and kawa to wellbeing pre-
the marae. All parts of the process are discussed wānanga resulted in 29% marking none and 14%
in an interactive way with participants a little, while 57% scored some awareness. Post
contributing their knowledge and experiences. the programme, there was a mostly positive shift
This laid the foundation for discussions around with a 12% reduction in ‘not at all’ and 66% of
the tikanga and kawa of school, particularly participants now indicating they have at least
around safety of self and others some knowledge about how tikanga and kawa
relates to wellbeing which was a positive result.
Year one
Year one results show that there were no changes The question on whether learning about tikanga
between pre-and-post-wānanga data in awareness and kawa would be helpful to them in their
of tikanga and kawa. Twenty-seven per cent had school situation, 66% reported feeling at least
‘a little’, 46% had ‘some’ awareness, and 27% had ‘somewhat’ positive compared to just 42%
‘quite a bit’ of awareness. All participants scored previously. The percentage scoring ‘not at all’ or
that they had levels of awareness, and no-one ‘a little’ declined from 58% to 34%. This was a
scored that they were not aware. This was further significant improvement. What this shows is that
confirmed by their scores in knowing tikanga and participants’ scores increased in the areas of
kawa about going on to a marae. Scores showed positivity post-wānanga about tikanga and kawa
confidence about knowledge of going on to a being useful for feeling better about themselves
and would be helpful in their school situation.
74Volume 6 | Issue 2 | Article 7 – Mokomoko
Tino Rangatiratanga. The wānanga on tino that although there were levels of awareness of
rangatiratanga focused on raising participant tino rangatiratanga itself as well as how tino
awareness about their ability to pursue leadership rangatiratanga related to wellbeing pre wānanga,
and to build self-empowerment skills to enhance after the wānanga confidence for almost a third
their own wellbeing and resilience. The wānanga decreased. Conclusions may be that there is room
included discussions on empowering self so as to for improvement in the module or that
support the empowerment of others. At the participants did not think that learning about tino
beginning of the programme students were rangatiratanga was useful for their wellbeing.
informed that Mana Rangatahi was a leadership Results around other questions for this module
programme. There were initial looks of disbelief, showed similar scores in that there was more
but the students all appeared to be proud that optimism pre and less post-wānanga. It was
they were on a leadership course and kept r- thought-provoking to note that in ten out of
iterating this to each other. twelve questions 14% respondents post-
wānanga, marked that they had no awareness or
Year One knowledge after the wānanga. This related to
Pre-wananga regarding awareness about tino things such as less confidence that the classroom
rangatiratanga, 91% had levels of awareness with would be a safe place to try something new, being
just nine percent with no awareness, albeit the able to speak without the feeling of judgement,
highest score of 46% in a little. After the not able to support others and less sure that tino
wānanga, there was a 46% increase to quite a bit rangatiratanga being helpful in their school
and nine percent confident to mark an extreme situation.
amount where previously there had been no
score. Changes indicated an increased awareness The year two students often verbally argued in
about tino rangatiratanga after the wānanga. class and there were several times when facilitator
and social worker had to intervene. Another
In finding out if participants knew how tino variable is that tino rangatiratanga is intangible in
rangatiratanga related to wellbeing, results pre- comparison to the other cultural values where
wānanga were positive in that there was nine one can learn about tangible demonstrations such
percent with no knowledge. After the wānanga, as whanaungatanga relationships, powhiri
movements to a lot increased by 27% and 18% processes and tikanga and kawa of marae. Post-
scored an extreme amount where there had been wānanga results show that although there was
no score pre-wānanga, showing a burst of increased learning for some, there was not for
confidence in knowledge. Other results regarding others.
tino rangatiratanga post-wānanga ranged from
increased levels of confidence in feeling safe in Over the four values, it is apparent that responses
the classroom to try new things, speaking up overall were more positive with whanaungatanga,
without being judged, being able to support manaakitanga and tikanga and kawa than the tino
others and that tino rangatiratanga knowledge rangatiratanga module. Almost all the same
was useful to them in their school situation participants attended all the modules. Tino
because it helped them to become more rangatiratanga is not a simple concept to
confident in themselves. understand and perhaps students may have not
fully understood the meaning. This module may
Year Two need more input in clarity from facilitators.
Year two participants show that there were
varying levels of awareness with the highest at Rangatahi Focus Groups
43% having some awareness. Changes post the
Year one. There was a depth of information
programme were that there was a score of 14%
shared during the focus groups that had not come
with no awareness while some awareness spiked
out during the course of the modules of the
to 72%. These scores were exactly the same for
wānanga. Themes from participant feedback
the correlation to wellbeing. For some students
included:
post-wānanga, confidence had decreased while
for others, awareness had greatly increased. The Culture
main outcome of analysis for the two questions is
75Published by Te Rau Ora, 2021
Many participants learned about their culture they liked it when there was a male facilitator
and two participants were keen to learn about present to ‘tell them off’ if anyone needed telling
going on to their own marae, attending marae off. Student participants did not want the
meetings and finding out more about their responsibility of that role themselves.
identities. One participant wanted to learn about
traditional Māori concepts stating, ‘like cooking a Year two. A total of eight students attended the
hangi outside and making a hangi’. Another focus group, made up of equal numbers of males
participant voiced ‘it was good to hear how our and females. Most participants at the beginning
ancestors did things’ and ‘maybe have more of the programme were very angry, loud, and
things outside’ and ‘learn more Māori’. disruptive, did not listen and showed no respect.
In comparison to groups of other similar students
Behavioural Changes in the ‘at risk’ categories from other colleges we
Participants discussed behavioural changes that had worked with, this group seemed to operate at
they had made over the course of the Mana higher levels of disruption. Throughout all the
Rangatahi programme which included not wānanga or modules, facilitators or lead
fighting, not hitting younger siblings and being researcher had to bring participant attention to
more helpful at home. One participant shared maintaining order within the classroom.
that the course had helped him to be more Reminders would be reiterated on the values of
humble and not so angry. The majority of whanaungatanga, manaakitanga, tikanga and
participants were positively influenced by the kawa and tino rangatiratanga set at the beginning
education and wānanga on drugs and alcohol, of the programme.
some claiming to have reduced their use of both
There were two facilitators, one female and one
and one claiming to be alcohol and drug-free
male and the lead researcher in attendance at this
saying ‘I’ve quit everything, no drugs, no
focus group.
drinking. This class has helped me to see things
now and will help me to get far in life’. The students knew each other and as the focus
group was carried out after the ten-week
The wānanga on drugs and alcohol was education
programme, participants were familiar with each
and awareness couched within the framework of
other and freely participated in discussions. The
Te Whare Tapa Whā, describing effects to the
venue was a classroom at the participants’ school
tīnana (physical body) hinengaro (mind and
and there was a relaxed atmosphere.
emotions) wairua (spirituality) whānau (family)
when one uses substances. Even though the legal The first part of the focus group discussion
age for alcohol consumption in New Zealand is centred on attendance. Responses were from
18 years of age, many youths are partaking at ages ‘every time’ to ‘every single one’ to ‘every time I
well below 18 and as one participant commented was at school’ to ‘I missed one day when I was
about alcohol and drug education and awareness sick’ and another stated that they missed three
‘no-one tells you about these things’. sessions because of a broken leg. This fits with
the attendance record as most students attended
Suggestions for Further Wānanga
almost all of the ten modules of the programme.
All participants agreed that a programme like One student who attended the last four modules,
Mana Rangatahi should be held in schools stated that he had not been to school for a long
because of its usefulness to students. One time and had just returned to school. He had
participant rounded up the course by saying ‘I been truant but joined the programme and had
liked the sound of everything. Like I don’t do that been at school every day since joining the
stuff anymore (referring to drinking), well not as programme.
bad as I used to in the past. Yeah, I was like pretty
bad at that as well like doing drugs with mates. I In discussions on what went well for participants
thank my sport for that too. It pulled me away in the programme, there were a range of
and bought me closer to my boys.’ responses from ‘lollies’ (which were given out
once); to ‘games’ and ‘tug of war’ (used for team
One participant thought that the programme building exercises); learning about anger; learning
could be shorter, while another commented that new things like tikanga; and ‘getting to know each
76Volume 6 | Issue 2 | Article 7 – Mokomoko
other’. A few participants said that they enjoyed A few participants voiced that they learned
missing out their other classes such as Science respect which was a major achievement for them
and English. and lacked at the start of the programme.
Modules or workshops that participants enjoyed Teacher Questionnaire Feedback
most were tikanga, cultural values, learning how Two teachers per year filled out the
to deal with anger, games, learning new things questionnaires. One teacher’s comment was that
and culture. On talking more in-depth on culture, there were issues for participants with school
one participant commented that ‘sovereignty and culture such as keeping rules and attendance, but
resilience go together’. The group discussed that it did not worsen. The question regarding
to be resilient one had to be in charge of whether teachers had noticed behaviour changes
themselves standing up for what they believe in was enlightening and affirmed some of the
rather than being pressured by peers, especially comments participants of the programme had
into things they did not want to do. A few stated in the focus group. Teachers noticed
participants enjoyed learning about tikanga, and students’ willingness to work; there was less class
one participant stated that ‘it was good to hear disruption; a student was more settled in class;
about how our ancestors were and did things’. and another student responsive to tasks. On
One participant commented that ‘racism is still noticeable changes, one teacher commented that
going on’ and another referred to their thoughts there was high variance with one student in that
that the environment is getting worse with they would be calm one day and disruptive the
pollution and in their opinion, ‘the past is better next. Another teacher did not find any negative
than now’. behaviours that stood out. This was reaffirming
of participant feedback about themselves within
Another participant said that they ‘got to learn
the focus group and questionnaires.
about different cultures. During each wānanga in
year two, participants of other cultures were One teacher found that participant feedback in
encouraged to add their points of view from their class was that the programme was good and that
own culture. Within the group were Māori, some students felt they had learned a lot. Some
Samoan, Tongan and New Zealand Pākeha. participants would return to their individual
Within the group dynamics, there were noticeable classrooms and talk about what they had learned
female leaders. in the Mana Rangatahi programme. These
comments also support findings from the focus
Some outcomes participants voiced were around
group and findings from data in some of the
issues of anger. One participant said he had
questionnaires.
learned to walk away from situations where
previously, he would have punched walls or
people. Some participants told how they now Conclusion
talked to older whānau instead of running away. In conclusion, overall, from the two years of
Some have tried cultural practices of kotahitanga Mana Rangatahi highlighted that cultural values
and being respectful. One voiced that they had that are meaningful to indigenous young people
got worse, and another said that he had been can be delivered in an environment poised to
doing well until he had a recent fight. improve wellbeing and resilience. We observed
One comment was that the Mana Rangatahi an increase of cultural knowledge, that
programme ‘teaches you wellbeing stuff not reaffirmed and enhanced cultural knowledge,
taught at school’. From participant comments, there was new knowledge gained with awareness
they have voiced their own measures of change raised in a number of aspects of cultural
in behaviour for themselves. It is more knowledge such as whanaungatanga,
empowering for an individual to come to their manaakitanga, tikanga and kawa. Most
own realisations about themselves and what they importantly, participants felt that a cultural
need to change, therefore be in control of their programme and cultural support were helpful for
own decision-making. rangatahi wellbeing at school.
77Published by Te Rau Ora, 2021
Information from the focus groups are snippets Crengle, S. Clark, TC., Robinson, E. Bullen, P.,
of evidence which will require further Dyson, B. Denny, S., et al & The Adolescent
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understanding whether a cultural and theoretical health and wellbeing of Māori New Zealand secondary
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of Offenders in New Zealand: 1989 to 1998.Te Rau cindym@tepunahauorabop.co.nz
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