Cross-cultural research is rife with ethical and methodological challenges but, despite the increased demand for such research, discussions on 'culturally sensitive methodologies' are still largely neglected. Consequently, researchers often find themselves faced with difficulties but lack information on how to deal with them. This text provides an in-depth discussion on how to perform qualitative research in cross-cultural contexts with an emphasis on a more ethical, sensible and responsible approach. Pranee Liamputtong suggests culturally sensitive and appropriate research methods that would work well with cultural groups. She offers thought-provoking perspectives and diverse cultural examples which will be of value to both novice and experienced cross-cultural researchers. Throughout the volume there are references to the excellent work of many cross-cultural researchers who have paved the way in different social and cultural settings.

/pdf/performing-qualitative-cross-cultural-research-617wq2di76.pdf

Performing Qualitative Cross-Cultural Research

As teachers of mixed methods, we have a responsibility to nurture our students' abilities to think through their choices in terms of mixed methods research based on a critically examined understanding of their philosophical assumptions. The belief systems associated with the transformative paradigm are used to illustrate the importance of teaching philosophical frameworks as a part of mixed methods instruction. Teachers and students of research will improve their practice by engaging in critical self-reflection and dialogue about the philosophical assumptions that underlie their positions as researchers. This is an important area of exploration for mixed methods researchers who seek to improve the validity of their findings.

Philosophy in mixed methods teaching: The transformative paradigm as illustration

Culturally safe research processes, methodologies, and mutually aligned research endeavours are a fundamental right of those being researched. Vulnerable populations are at risk of experiencing inequalities in health experiences and health outcomes, and research beneficial to those being researched is crucial to address disparities. Often vulnerable populations are exposed to research that is driven by dominant epistemologies, research methodologies, and socio-cultural lenses that can exacerbate their vulnerability, negating their socio-cultural reality. In this paper it is contended that researchers should review the way in which research is constructed and developed by creating a culturally safe space for research to occur with those who are vulnerable. A framework based on partnership, participation, protection, and power is presented as a way of creating culturally safe research.

Culturally safe research with vulnerable populations

The wide variety of cultural and social features among Maori present a formidable challenge to those who seek to understand Maori identity--what 'it' is and how 'it' may be conceptualised and defined. Maori cultural heterogeneity is recognised by Durie (1994) who identified three Maori sub-groups. One group, Durie argued, are 'culturally' Maori in that they understand Maori whakapapa (genealogy) and are familiar with te reo Maori (Maori language) and tikangaMaori (Maori customs). Another group are 'bicultural' and identify as Maori but also operate effectively among Pakeha (white New Zealanders mainly of British descent). A third group of Maori are described as 'marginalised' and not able to relate to Maori or Pakeha effectively. A similar typology described by Williams (2000) describes one group representing a 'traditional Maori core.' This group are most enculturated, often rural dwelling and speak both Maori and English. The second group Williams described as 'primarily urban' and bicultural. A third group Williams referred to as 'unconnected.' People in this group may be biologically Maori but know little of their Maori heritage and culture. In addition, Williams describes a large group of people who are socially and culturally indistinguishable from Pakeha. The above typologies emphasise that there are many different ways of "being" Maori. We take this as a starting point for developing a valid and reliable self-report measure of the different dimensions or distinct experiential domains which Maori consider (to varying degrees) to be important in their subjective experience of identification and cultural engagement as Maori. For these purposes we view as Maori anyone who self-identifies as Maori and/ or has an ancestor who was Maori. Our definition of the social category Maori thus aims to be inclusive. Recent census data is consistent with Durie (1994) and Williams' (2000) assertions that Maori experience their identities differently. In the 2006 census those claiming Maori descent numbered 644,000, but those marking their ethnicity as 'Maori' according to the census ethnicity question numbered 565,000. Furthermore, one in six Maori (102,000) were not able to name which iwi (tribe) from which they were descended. Data from the 2009 New Zealand Attitudes and Values Study paints a similar picture of the complexity of identifying as Maori in terms of ethnicity (Sibley, 2009). Of the 6,021 registered voters surveyed, 21.2% (N = 1,322) answered 'yes' to the question "Do you identify as Maori and/or have ancestors who are Maori?" As shown in Table 1, 30.9% of people who identified as Maori and/or reported Maori ancestry marked their ethnicity as 'Maori' when asked to indicate their ethnicity using the 2006 census question. Nearly 44% of people who identified as Maori and/ or reported Maori ancestry marked their ethnicity as both 'Maori' and one (or more) other ethnic group, and 25.3% of people with Maori ancestry did not report their ethnicity as Maori at all. As shown in Table 1, most of this latter category instead marked their ethnicity as 'European.' Te Hoe Nuku Roa (a longitudinal survey of 700 Maori households which began in 1994) has observed similar findings. Te Hoe Nuku Roa sampled 956 Maori from the Manawatu, Gisborne, Wellington and Auckland regions of New Zealand. Participants were asked to choose an identity label that best described them. Although over half (51.1%) chose Maori, 25.9% preferred to be described as either a 'Kiwi' or a 'New Zealander.' Among that same group of adults, when asked if speaking Maori or being able to speak Maori was important to them, 42.4% said it was extremely important, 37% said it was important, while 19.5% said it was unimportant, or extremely unimportant (Durie et al., 1999). The diversity of the Maori population poses a challenge to policy makers seeking to understand Maori identity for the purposes of interventions which support Maori development. …

The multi-dimensional model of Māori identity and cultural engagement.

Ako : concepts and learning in the Māori tradition / Rangimarie Rose Pere.

This paper reports on a study designed to bring the voices of young people directly into the social science literature regarding environmental influences on well‐being. We analyse accounts from young Maori about their families and the roles families play in order to focus on strengths and positive resources for the promotion of youth wellbeing. Interview data were gathered from 12 females and 15 males, aged between 12 and 25 years, resident in the Counties/Manukau region. Participants who were managing satisfactorily in their lives were purposively selected for diversity of background and circumstances. Our “life story” approach sought narrative accounts of both everyday experiences and the highs and lows of life; data were transcribed verbatim and analysed using discursive methods. Clusters of themes relating to family environments including relationships with parents, siblings and extended kin groups emerged. Participants provided detailed and nuanced accounts of family cultures; reporting on c...

https://www.tandfonline.com/doi/pdf/10.1080/1177083X.2007.9522420

Maori family culture: A context of youth development in Counties/Manukau

This paper describes research practices and experiences employed by Maori field researchers within the context of a current research project that investigates the knowledge and insights of Maori families that have lost a child to Sudden Infant Death Syndrome (SIDS). The research process devised by the Maori research team made innovative use of Maori community and care worker networks in order to investigate a deeply sensitive issue and to enhance our understanding of Maori SIDS. We contextualise our commentary within tikanga and kaupapa Maori research frames. We hope that the use of diary annotations will illuminate points made in the discussion and will be of use and inspiration to researchers working with Maori on issues that would ordinarily be difficult to approach and which would therefore require measures of sensitivity and caution.

/pdf/collaborative-research-with-m-aori-on-sensitive-issues-the-mhxlss3sf9.pdf

Collaborative research with m ¯ aori on sensitive issues: the application of tikanga and kaupapa in research on m ¯ aori sudden infant death syndrome

The loss of a baby is always hard to cope with and the grieving process is likely to be difficult. Interventions to work with Sudden Infant Death Syndrome (SIDS) families have improved grieving outcomes for many but the needs of Maori fathers are not well understood or catered to by existing services. This article presents narrative data from Maori fathers who have lost a baby to SIDS and analyzes these narratives in the context of the literature and of traditional Maori constructs about grief. The authors document a rarely discussed Maori concept, "the attainment of mauri tau," as the desired outcome of the grieving process; and begin a discussion around the changing face of the Maori grieving process and its implications for the grieving practices of Maori men.

Maori men and the grief of SIDS.

Epistemological Domination: Social Science Research Ethics in Aotearoa

ACKNOWLEDGEMENTS 4 EXECUTIVE SUMMARY 5 BACKGROUND 7 MENTAL ILLNESS 7 YOUTH MENTAL ILLNESS 7 PUBLIC HEALTH AND YOUTH MENTAL ILLNESS 8 RESEARCH METHODS 10 DATA COLLECTION 10 ANALYSES 10 DATA PRESENTATION 11 MAORI DATA 12 ENVIRONMENTS 12

Themes in young people's accounts of wellbeing in their lives

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