000			03569nam a22003857a 4500
999			_c8076 _d8076
005			20250625151633.0
008			230405s2021 -nz|| |||| 00| 0 eng d
040			_aAFVC
100			_aCliffe-Tuatari, Tania _911759
245			_aKua takoto te mānuka : _bcultural identity as a resilience factor to reduce Māori youth offending _cTania Cliffe-Tuatari
246			_aA thesis submitted in fulfilment of the requirements for the degree of Doctor of Philosophy in Education, University of Auckland,
260			_c2021
300			_aelectronic document (352 pages) ; PDF file
500			_aPhD (Education) thesis, University of Auckland
520			_aThis thesis examines, ‘How can cultural identity act as a resilience factor to reduce Māori youth offending?’. Developing a new line of inquiry into Māori youth offending, te matataki (the Māori ritual of encounter), the notion of liminality, and the theory of survivance (Vizenor, 1999) inform this multiple methods study where three main threads are addressed. First a review of governmental responsiveness to the disparate Māori youth offending statistics. Second an exploration of cultural identity trajectories, educational experiences, and cultural resilience factors for Māori youth who offend. Third an inquiry into an iwi (tribal) led remand service which seeks to enhance iwi identities of taitamariki (youths) who are remanded into the custody of the state. This research is timely as Māori youth are grossly overrepresented in youth justice. Māori youth account for 57% of all charges in the Youth Court for a serious criminal offence and 70% of all admissions to a youth justice residence in New Zealand. Foregrounding Te Matataki methodology and using thematic analysis, the overall findings with 29 participants (Key Informants, Māori youth, Whānau (family), and Iwi Practitioners) conclude that colonisation and state intervention impact on the transmission of cultural identities. Despite this, ahikā (family occupying tribal land), whakapapa (kin) and kaupapa whānau (non kin relations) resilience remain core to developing positive Māori identities and cultural connectedness for Māori youth who offend. Drawing on whakapapa pride and boldness, Māori youth who offend are afforded a strengths-based mechanism to resist racism, racial profiling, bias, and negative schooling experiences. Liminality in this study provides a space where Māori youth who offend can reclaim their tino rangatiratanga (sovereignty), adopt strategies of survivance to resist colonialism, recreate, articulate, and enact their identities as Māori. The liminal space, theorised as a site of influence in this study, is where mātanga-waenga (experts of mātauranga Māori and liminality), can enhance positive Māori identities and cultural connectedness in Māori youth who offend. (Author's abstract). Record #8076
650			_aCOLONISATION _95710
650			_aCULTURE _9179
650			_aIDENTITY _911758
650			_aMĀORI _9357
650			_aRACISM _93087
650			_aRANGAHAU MĀORI _95532
650		4	_aTAIOHI _9595
650			_aTAIPŪWHENUATANGA _95548
650		4	_aTAITAMARIKI _9596
650			_aTHESES _9606
650		0	_aTIKANGA TUKU IHO _95542
650			_aTUHINGA WHAKAPAE _95598
650			_aTUAKIRI _99904
650			_aWHAKAHĀWEA IWI _97831
650		4	_9659 _aYOUNG OFFENDERS
650			_aYOUNG PEOPLE _9660
651		4	_aNEW ZEALAND _92588
856			_uhttps://hdl.handle.net/2292/57555
942			_2ddc _cTHESIS _hkmthesis23