Keri Lawson-Te Aho

TL;DR: Kruger et al. as discussed by the authors presented a theoretical case study and analysis of contemporary suicide among Maori youth in New Zealand, and described community empowerment practices and social policy environments that offer pathways forward from colonization towards tino rangatiratanga, or indigenous self-determination, noting significant obstacles along the way.

TL;DR: In this paper, five Māori women from one tribal community in Aotearoa/New Zealand narrated their stories of multi-generational legacies of historical trauma, including sexual, psychological and spiritual trauma.

Abstract: Māori suicide is theorised as an outcome of the wounding of the indigenous spirit as a result of complex trauma birthed during colonisation. The spirit is theorised as the place where trauma and suffering take root in whakapapa (kinship). Whakapapa is theorised as the mechanism by which spiritual affliction is transferred inter-generationally manifesting in physical outcomes within and between generations. Māori suicide is interpreted as the physical manifestation of spiritual wounds and spiritual wounding requires responses that ameliorate and heal spiritual suffering at the source. Therapies for soul healing are framed in context of indigenous self determination. This creates space to privilege healing traditions housed within cultural worldviews, practices and knowledge(s). This assumes an ability to reclaim traditional healing knowledge that works at a spiritual level. Whakapapa is theorised as the pathway by which profound healing of the wounded spirit can be achieved. In this research, connection to whakapapa and a full consciousness of the divine (mauri) inside all indigenous peoples that connects us with each other provides a source of healing of the spirit through balancing the spiritual and physical elements of human existence. In order to test the relationship between historical trauma and the outcomes of spiritual suffering 182 years of history were researched in one discrete tribal group. Using whānau narratives three major trauma acts were identified. The whānau identified historical trauma as having contemporary outcomes and consequences for whakapapa/kinship relationships. They found the analysis of historical trauma to be empowering, bringing forth revelation knowledge and explaining inter-generational suffering. The explanatory power of historical trauma/soul and spiritual wounding made sense to them experientially, intuitively and intellectually. This PhD recommends healing methods (and pathways) for indigenous professionals and para-professionals working with extensive trauma in their communities. Trauma narratives are reframed as imperatives and opportunities for spiritual/soul healing. A recommended healing pathway includes a number of integrated (but not exhaustive) practices including: 1. Clarifying the relationship between history, spiritual wounds and healing (consciousness raising and whakapapa analyses of historical explanations and trajectories for current suffering) 2. Developing consciousness of the spiritual/divine nature of whakapapa, restablishing a lived appreciation of the need for balance by understanding tapu (sacred) and noa (profane), and authentic whakapapa practices (including giving effect to the obligations and duties of care enshrined in whakapapa). 3. Developing healing practices that work on whakapapa as the spiritual barometer of Māori, whānau, hāpu and iwi wellbeing (such as whakawātea and pathways for the achievement of the full consciousness of whakapapa identities) 4. Preserving and protecting language and cultural values which hold therapeutic value 5. Developing exemplary tribal leaders with the courage to challenge those who oppress their own and the vision to restore authentic leadership practices including the restoration of female Rangatira (as is traditional in some hapū such as Ngāti Irakehu). Table of

TL;DR: A principles framework to guide action on Māori/Indigenous homelessness in Aotearoa incorporating Rangatiratanga (Māori self-determination), Whānau Ora (Government policy that places Mâori families at the center of funding, policy and services) and Housing First (Housing First) was developed.

TL;DR: In this article, six articles in this special issue (SI) articulate different strands of such a First Nations psychology; they are grounded in a liberation psychology of protest, woven together with less confrontational forms of emancipation involving the construction of alternative identity spaces.