000			03776nam a22003857a 4500
999			_c8074 _d8074
005			20250625151633.0
008			230405s2021 -nz|| |||| 00| 0 eng d
040			_aAFVC
100			_aMusgrave, Andrea _911756
245			_aA formative evaluation of an Aotearoa New Zealand family/whānau violence programme : _bexamining facilitators’ perspectives of goodness of fit, efficacy, and fidelity _cAndrea Musgrave
246			_aA thesis submitted in partial fulfilment for Master of Science in Child and Family Psychology at the University of Canterbury
260			_c2021
300			_aelectronic document (237 pages) ; PDF file
500			_aMSc (Child and Family Psychology) thesis, University of Canterbury
520			_aFamily/whānau violence and intimate partner violence are now unquestionably seen as a major social burden internationally and in Aotearoa New Zealand (Martin et al., 2006). In our communities there are some populations that are significantly more vulnerable to experiencing violence and crime (Slabber, 2012; Understanding Family Violence, 2017), and in Aotearoa the statistics consistently show that Māori are over represented in family violence experiences. Despite increasing efforts to address these challenges, there continues to be a scarcity of intervention strategies that are culturally-adapted, much less culturally-based (Leske et al., 2016; Te Puni Kōkiri, 2010). This study attempted to understand the goodness of fit, efficacy, and fidelity of a novel, culturally-centred programme supporting fathers desisting from intimate-partner and family/whānau violence. Employing kaupapa Māori research principles and a qualitative collaborative evaluation research design, five programme facilitators were interviewed. The findings revealed that facilitators strongly endorsed the utility and integration of three programme values, including aroha, manaakitanga, and whanaungatanga. However, facilitators believed the programme’s three remaining values (wairuatanga, mana motuhake, and ako) were less integrated. The findings also identified facilitators’ perspectives of several factors that foster the efficacy of the programme, including the deconstruction and reconceputalisation of key Māori cultural concepts such aroha and mana, the re-evaluation of the tāne Māori identity, and the integral group processes of whanaungatanga and manaakitanga. Finally, in investigating fidelity, the current research identified that facilitators diverged from the programme content at varying degrees which offered insight into potential areas or need for programme revision and/or amendments and emphasised the tension that exists between programme adaptation and programme fidelity (Leske et al., 2016). These findings are discussed in light of the programme’s content, culturally-responsive group facilitation, and as related to the broader whānau violence literature in Aotearoa and international best- practice recommendations when working with fathers with a history of violence. (Author's abstract). Record #8074
650			_aCHILD ABUSE _9103
650			_aBuilding Awesome Matua _911757
650			_aEVALUATION _9236
650			_aFAMILY VIOLENCE _9252
650			_aFATHERS _9254
650			_aINTERVENTION _9326
650			_aMĀORI _9357
650			_aMĀTUA _95550
650			_aPARENTING PROGRAMMES _94003
650			_aPATU TAMARIKI _95534
650			_aRANGAHAU MĀORI _95532
650			_aTĀNE _93326
650			_aTHESES _9606
650		0	_aTIKANGA TUKU IHO _95542
650			_aTUHINGA WHAKAPAE _95598
650			_aTŪKINOTANGA Ā-WHĀNAU _95382
651		4	_aNEW ZEALAND _92588
856			_uhttps://hdl.handle.net/10092/102585
942			_2ddc _cTHESIS _hkmthesis23