Linda Waimarie Nikora

A trip to the library: homelessness and social inclusion

This article explores homeless mens visits to a public library. It shows how homeless men identified the library as a space for safety and social participation, at a time when the regional newspaper published an item questioning the appropriateness of their presence in the library. The news report promotes universal narratives that would exclude homeless people, showing the intimate relationship between the symbolic space of news, the material space of the local library, and the lifeworlds of homeless men. We report fieldwork in which we interviewed homeless men, library staff and patrons. In addition, we worked with journalists on follow-up articles foregrounding the positive function of the library in homeless mens lives, and to challenge existing news narratives that advocate the exclusion of ‘the homeless’ from prime public spaces.

The mobile hermit and the city: considering links between places, objects, and identities in social psychological research on homelessness.

This article explores aspects of a homeless mans everyday life and his use of material objects to maintain a sense of place in the city. We are interested in the complex functions of walking, listening and reading as social practices central to how this man forges a life as a mobile hermit across physical and imagined locales. This highlights connections between physical place, use of material objects, imagination, and sense of self. Our analysis illustrates the value of paying attention to geographical locations and objects in social psychological research on homelessness.

Māori men and the indirect procurement and sharing of prescription medications

Māori men have higher rates of many diseases and lower life expectancy than other population groups in New Zealand. The general consensus is that these health inequalities are due to the inequitable distribution of the social determinants of health; for example, education, employment, income and housing, and were largely driven by colonization and the social and economic marginalization of Māori. Health care factors, including reluctance to consult doctors or late presentation, are part of this equation, but do not fully explain the disparities in health between Māori men and other population groups. As part of our ongoing work in this area, we draw on a focus group discussion with seven Māori community health workers to provide a preliminary analysis of how some Māori people access and use medications. Particular attention is given to the emergent practice of Māori women presenting to general practitioners (GPs) with proxy symptoms to obtain medications for their male partners. This practice exemplifies a range of strategies that some whānau (family) have developed to navigate the health system and overcome the reluctance of some men to engage with the medical profession. The practice raises issues relating to the nature of “primary” and “whānau” care, accessibility of medical services and medications, adherence to medication regimes and the dynamics of doctor–patient relations.

A Humanistic Approach to Addressing the Needs of Maori Homeless People With Mental Health Concerns

Homelessness is a human tragedy that is often associated with mental illness. Maori people are overrepresented in the homeless population and among people experiencing mental illness in New Zealand. Little is known about the mental health experiences of Maori homeless people or the efforts of practitioners who render assistance. The authors explore the experiences of six Maori homeless people and six mental health professionals. Findings highlight the importance of a humanistic and culturally informed approach to addressing the needs of homeless people and restoring their wellness and dignity.

Māori and Medications: What happens when the pills go home?

Chronic illnesses are a feature of many Māori homescapes. These illnesses are often managed at home through the use of health technologies, particularly medications. This article explores the meanings given to medications and the use of this health technology in four Māori households. We use a range of qualitative methods to engage with householders and to document how medications are acculturated into Māori homescapes and everyday lives. From our discussions with householders about the procurement, storage, emplacement and administration of medications emerged five culturally patterned orientations to treating with medications. They are: 1) storage and administration practices that corresponded with the Māori hygiene practices of tapu (prohibited) and noa (permitted); 2) reminder strategies, or ngā pūrere whakamāharahara; 3) the enactment of the value of manaakitanga (kindness) in care relationships; 4) pōharatanga, or attitudes towards medication procurement and administration in households textured by low socio-economic status; and 5) rangatiratanga, the right of people to manage and make decisions about their own lives and health status. This study presents a view of how medications are acculturated into Māori homescapes, relationships and daily routines. The use of health technologies by health professionals to interrupt illness and improve quality of life must be cognisant of the cultural contexts into which medications are prescribed.

Indigenous psychology in Aotearoa/New Zealand and Australia

In Aotearoa/New Zealand and Australia, the development of Indigenous psychology is a response to the resilience of a colonised people, where the gaze of Western imperialism is ever present. The use of esoteric, ceremonial, environmental, and relational knowledge is included to counter balance the individualism inherent in mainstream psychology. Across both countries, connections to ancestors, land, language, customs and relationships are important. Dudgeon’s Social and Emotional Wellbeing model offers a transformative lens for addressing the significant disparities that Aboriginal and Torres Strait Islander peoples’ experience. While Māori wellbeing includes healthy relationships between physical, psychological, community, spirituality and environment domains. The chapter promotes a reclamation of Indigenous knowledge systems that, if not protected and promoted, could be lost from their cultural home.