Maori, Biculturalism and the Assemblies of God in New Zealand, 1970 - 2008

<p>This thesis examines the extent to which the New Zealand Assemblies of God, one of the largest and oldest Pentecostal denominations in the country, has fostered participation by Maori, and its success in doing so between 1970 and 2008. From the advent of the Mana Maori renaissance in the 1970s the idea of biculturalism became an important vehicle for Maori aspirations. As part of its broader agenda, the thesis also considers the church's response to this bicultural emphasis. The Assemblies' particular response is analysed in the light of experiences in the mainline denominations and the Apostolic and Destiny churches which either experienced considerable success in attracting Maori participation, or explicitly accommodated the call for a bicultural response using recognised bicultural models. The research is based on the published literature of the Assemblies of God and an extensive range of interviews. These provided detail on the motivations and underlying beliefs that have generated particular responses. The published literature of the other denominations has also been addressed for comparative purposes, along with a range of relevant secondary literature. The Assemblies of God's flexible structure, clarity of teaching, fostering of indigenous leadership and emphasis on local church autonomy, has enabled it to grow rapidly throughout the world. Despite this, and despite the church's emphasis on crosscultural mission, this thesis demonstrates that Maori have not joined the Assemblies of God to the same extent that they have other Pentecostal denominations in New Zealand. It argues that the church has done little to foster Maori participation in the movement, and identifies eight key historical, ideological, and organisational factors that have hindered its ability to do so. In particular, it highlights the significance of the denomination's emphasis on local church autonomy, the absence of any deliberate "mission" to Maori, and the church's multicultural emphasis and historical suspicion of "social justice".</p>

Maori, Biculturalism and the Assemblies of God in New Zealand, 1970 - 2008

<p>This thesis examines the extent to which the New Zealand Assemblies of God, one of the largest and oldest Pentecostal denominations in the country, has fostered participation by Maori, and its success in doing so between 1970 and 2008. From the advent of the Mana Maori renaissance in the 1970s the idea of biculturalism became an important vehicle for Maori aspirations. As part of its broader agenda, the thesis also considers the church's response to this bicultural emphasis. The Assemblies' particular response is analysed in the light of experiences in the mainline denominations and the Apostolic and Destiny churches which either experienced considerable success in attracting Maori participation, or explicitly accommodated the call for a bicultural response using recognised bicultural models. The research is based on the published literature of the Assemblies of God and an extensive range of interviews. These provided detail on the motivations and underlying beliefs that have generated particular responses. The published literature of the other denominations has also been addressed for comparative purposes, along with a range of relevant secondary literature. The Assemblies of God's flexible structure, clarity of teaching, fostering of indigenous leadership and emphasis on local church autonomy, has enabled it to grow rapidly throughout the world. Despite this, and despite the church's emphasis on crosscultural mission, this thesis demonstrates that Maori have not joined the Assemblies of God to the same extent that they have other Pentecostal denominations in New Zealand. It argues that the church has done little to foster Maori participation in the movement, and identifies eight key historical, ideological, and organisational factors that have hindered its ability to do so. In particular, it highlights the significance of the denomination's emphasis on local church autonomy, the absence of any deliberate "mission" to Maori, and the church's multicultural emphasis and historical suspicion of "social justice".</p>

THE INSTITUTIONAL POLICY MODEL OF WALI NANGGROE FOR COMMUNITY RESILIENCEPOST- CONFLICT IN ACEH

The Wali Nanggroe Institution, which functions as an adhesive media for the Acehnese people politically, is still considered unable to implement the Helsinky MoU. Although there have been several studies of political dynamics in Aceh after Helsinky, there have not been any studies that have explored the implementation of policies regarding the Wali Nanggroe Institution in Aceh. Although a memorandum of understanding was signed between the Government of the Republic of Indonesia and the Mardeka Aceh Movement (Independence of Aceh), the implementation of the MoU was not yet complete. The lack of attention of researchers about the implementation of the Wali Nanggroe policy because there are many parties who are unsure about the existence of the institution. This study is an academic response in order to find scientific answers to the presence of the Wali Nanggroe Institution which is formulated in the form of three research questions, namely How is the implementation of Qanun Number 9 of 2013 concerning the Wali Nanggroe Institution, what are obstacles and supportive factors of policy implementation - policy of the Wali Nanggroe Institution Qanun and What is the Wali Nanggroe Institution's Policy Implementation Model. The author combines qualitative data of 30 informants to find the cases as well as conflict resolution models in Aceh. The quantitative data support answers that are in accordance with the demands of research questions. The results of the study show that the Wali Nanggroe Institute was born after the Helsinki MoU to resolve the Aceh conflict that was legally recognized by the State to maintain the integrity of peace, it has the right to immunity. Qanun is influenced by aspects of policy content. It unites the Aceh political leaders who are conflicting in preparing budgets in the Aceh Parliament.Qanun alsohas the power to regulate upper house and functional assemblies. The implementation of qanun has been running since the issuance of Law Number 11 of 2006 concerning the Government of Aceh (UUPA). Legal basis for the birth of the Nanggroe UUPA institution Article 96 (1) The Wali Nanggroe Institution is an indigenous leadership as an independent unifying community, not a political and government institution in the Province of Nanggroe Aceh Darussalam. Therefore, the author concludes that the policy implementation of the WaliNanggroe Institution in Aceh is a new approach. The Government of Aceh, the Government of Indonesia and countries experiencing almost the same conflict model can use the results of this study to encourage conflict resolution through a permanent political settlement.

Starting with People Where They Are: Ella Baker’s Theory of Political Organizing

This article argues that Ella Baker’s ideology of radical democracy shaped her theory of organizing, including her theories of mass action and indigenous leadership. Against the emerging consensus in realist and radical democratic theory that both Baker’s praxis and democratic organizing more broadly are nonideological, I argue that all organizing is ideological if, with Stuart Hall, we understand ideology not as a rigid set of beliefs but as a dynamic framework for understanding society. Organizers make decisions based on their own ideologies and they attempt to maintain or reshape the dominant ideologies. In this sense, organizers are political theorists: they have self-conscious theories of how society works and changes based on which they make strategic decisions. I demonstrate a method for interpreting organizers’ political theories and argue that Baker’s theory of radical democracy offers democratic theory insight into the practices and organizational structures that advance democratization.

599RCT of Harti Hauora Tamariki: a holistic family-centred programme for child health and equity

Background In Aotearoa NZ, preventable paediatric admissions and readmissions with diseases of poverty are common, particularly for Māori (Indigenous) children. In response, the Harti Hauora Tamariki (HHT) was developed. This is a multilevel programme of: culturally safe engagement; comprehensive high-quality screening; standardised evidence-based protocols for addressing need(s) and navigation. Methodological innovations are required for a RCT of HHT effectiveness within the context of whānau (family) wellbeing. Methods Approximately 980 children admitted to paediatrics at Waikato Hospital were randomised (with whānau) to HHT or usual care. Measures of effectiveness include: level of unmet need identified; impact of HHT on meeting needs; qualitative assessment of HHT support for health outcomes and whānau satisfaction with care. The primary quantitative endpoint is relative readmission risk. Results Qualitative case studies demonstrate the importance of engagement and the high-trust environment of HHT enabling whānau to reveal needs. Needs are common. Many needs identified (such as food insecurity, lack of resources) are not recognised through standard hospital care. HHT adaptations were required. Quantitative outcome analyses are underway. Conclusions The whole health system has responsibility and ability to improve whānau health promotion, prevention, and wellbeing support. HHT provides a model for action. RCT assessment of HHT needed to be whānau-centred and flexible to match programme evolution and provide evidence for effectiveness. Key messages A family-centred holistic screening programme, with culturally-safe engagement, improves inpatient care and enhances determinants of health. Indigenous leadership and commitment to Indigenous wellbeing and equity facilitates effective programme improvement, within an adaptable RCT framework.

942Global Indigenous and Tribal Peoples Data Governance in Health Research: A systematic review

Background Despite a broad range of research using Indigenous specific data, there is limited research to describe what constitutes data governance. To identify priorities and monitor progress in health, data is critical. Accurate collection and appropriate analysis of population level data is necessary in understanding population distributions of health and wellbeing. The aim of this review is to provide a comprehensive understanding of the current literature describing Indigenous Data Governance (IDG) processes in health research. Methods A comprehensive a-priori search strategy has been developed and submitted for registration through PROSPERO(APP170033). Literature will be sourced from bibliographic databases, review articles, key journals, conference proceedings, grey literature and referrals by key experts up until 01/2020 and synthesised (through meta-study and meta-aggregation approaches) in accordance with PRISMA guidelines. Results Once completed, a descriptive overview along with discussion on IDG processes in decision making specific to health research will be synthesized. IDG 'interventions' may include, but are not limited to, community advisory committees, Indigenous leadership, or institutional and/or project policies pertaining to decision making processes in the use of data in health research. Conclusions This review will provide evidence of definitions and procedures specific to IDG in the literature and how IDG, as a process, is operationalised in Indigenous health research across the globe. Key messages Preliminary Key messages include the lack of IDG processes described in the literature and the need for the development of guidelines to support researchers in operationalising Indigenous Data Sovereignty.

The Akan Traditional Leadership Formation: Some Lessons for Christian Leadership Formation

Traditional and Christian leaders in Akan communities in Ghana provide leadership services for the same Akan people. For proper internal harmony and identity devoid of identity crises, the two leadership systems should not only understand each other but must be willing to learn relevant values and lessons from each other. The integration which has already taken place among Akan traditional leaders as they have over the years learnt Christian leadership values and lessons from churches and mission schools is yet to take place properly in Christian leadership formation. This article seeks to analyse the values and lessons in Akan traditional leadership formation and its significance for Christian leadership formation. Observation and interviews of the Akan traditional leadership institution at Akuapim, Akyem and Asante and examination of secondary materials on early interpreters of the interaction between the Akan traditional leadership institution with the Christian faith are used to gather qualitative data. Akan traditional leadership formation pays much attention to matters of royal consciousness, leadership as service, mentoring, the celebration of the Adae festival and oath swearing. Christian leadership formation that seeks to avoid the church being alien on Akan cultural soil will need to pay attention to the indigenous leadership formation when addressing issues on institutional memory, stewardship, women in leadership, leadership as service and accountability in Christian leadership. Keywords: Akan, Christian, Traditional Leadership, Leadership Formation.