Tercer objetivo específico

The ethical framework which guides this research is a modified version of that offered by Mead (1996) and later discussed by Cram (2001). These guidelines aim to protect and respect the rights, interests and sensitivities of the people who participate in the study (Mead 1996). For this research they also ensure the safety of all participants, from the researcher through to the respondents and even those who transcribed the interviews.

The seven ethical guidelines are

aroha ki te tangata - a respect for people

This guideline enshrines the ideas of respecting people’s knowledge; their contribution to the study, as well as respecting their location, land and home. As a researcher one often encroaches on another’s life, even if only fleetingly. For this research project, interviews with Māori providers were often in their place of work. These were almost always within in their tribal land. Respecting the people also meant respecting and having regard for the ‘space’ being occupied during the course of the research.

kanohi kitea - to present yourself face to face

Much has been written about the Māori preference for conducting business face to face, at least until one is known. Presenting yourself in person is also a form of accountability; you are prepared to stand by your work and be known to those from whom you have come to request knowledge. It is important to keep returning and presenting that face throughout the course of the research and beyond its completion.

titiro, whakarongo, kōrero – look, listen, then speak

This guideline encourages the researcher to listen and observe rather than to leap in straight away as if one were an “expert”. It is particularly apposite for those Māori researchers “beginning their cultural journey” and who may have little expertise with tikanga, language or culture (Cram 2001, p. 44).

manaaki ki te tangata – share and host people, be generous

This, in addition to relating to sharing of time and resources, also refers to the sharing of knowledge and may be a two way process between the researcher and the participants. In a more literal sense it can also refer to the use of koha to acknowledge a participant’s contribution to the research

kia tupato – be cautious

Here, being cautious refers to being culturally safe and understanding that in undertaking research with Māori, a Māori researcher is automatically researching from an “insider” perspective (Cram 2001, p.46). This guideline exhorts us to acknowledge our position as insiders, as part of the community we seek to study, and therefore protects us from putting ourselves or the research participants in the position of either being researched upon as the “other” (Cram 2001, p.47).

kaua e takahia te mana o te tangata – do not trample over the mana of the people This guideline is linked to aroha ki te tangata above and reminds us to value and respect the knowledge that is passed to us. It also compels a researcher to consider whether the research is worthwhile from the perspective of the Māori community and what benefits might accrue to Māori from the research.

kaua e mahaki – don’t flaunt your knowledge

Simply put, this reminds the researcher to remain humble and to recognise that our knowledge is just one type of knowledge. Cram (2001) notes that we do not gain access to communities because of our knowledge; rather, access is granted by people in those communities willing to be involved in the project because they are related to us, or they have faith in us because we are Māori. Again the guideline emphasises that the

knowledge generated from the interaction with the community must be returned to that community.

In addition to these seven guidelines I would add a further guideline regarding accountability and responsibility. Mead (1996) talks about the commitment to report back to the people being part reciprocity, part accountability. This theme of accountability and obligation to the community flows throughout this entire thesis. It is one of the main reasons why Māori providers work in the way that they do; it is strongly emphasised by Māori researchers as a key condition for culturally competent research; and it is an important part of my own personal ethical code of conduct as a Māori woman of Ngai te Rangi, Ngati Ranginui and Ngati Pukenga. At the end of the day I have an obligation to present the findings of the research back to those who participated in the project and to the wider Māori community. As Mead (1996) notes the final reporting will close off the activity, but not the relationship. That will endure.

Summary

This chapter has introduced the two main theoretical approaches to Māori health research: kaupapa Māori research and Māori-centred research and briefly summarised the features of each. I have argued that both approaches may be viewed as components of a larger Māori research paradigm. The Māori research paradigm, in addition to containing ideas, concepts and tools from te ao Māori also contains ideas, concepts and tools from the Pākehā world; tools which Māori have adapted and now use freely as they conduct research. My research occurs within this larger Māori research paradigm and takes a Māori-centred approach. The particular methods and tools of that approach are discussed in the next chapter.