Young Māori wāhine experiences of motherhood in Aotearoa

Jessica Gerbic (Ngāti Pūkenga, Ngāti Pikiao), The University of Auckland

Māori mothers are a taonga (treasure precious) for Māori society in the role they play for Whānau, hapū and iwi. The age when wāhine have tamariki has never been a barrier within Māori culture. Yet the process of colonisation has significantly impacted the status of young Māori wāhine through targeting, isolating and misrepresenting their lived realities in their journey into and through motherhood. This disconnect has been amplified through western research, government policies and media representation. 

This research included two related projects; one aimed to better understand young Māori mothers experiences and strengths, and the other looked at how intimate partner violence operates within young Māori mother’s lives and community within the rural community of Murupara, Aoteaora. 

A Kaupapa Māori framework, Mana Wāhine theory and qualitative methodologies was used to conduct semi-structured interviews within each study. There were 16 participant’s altogether, 11 young Māori mothers (aged 16 to 24 years) and 5 community members who work alongside Māori mothers. A follow-up reflection phase was conducted with 15 participants (10 mothers and four community members) to review and add to the original experiences shared. Both studies were qualitative in nature and used thematic analysis to analyse data and identify whaakaro and themes that represented participant’s experiences of motherhood. The specific publication aims and objectives 

The purpose of this research is to share young Māori wāhine experiences of motherhood in Aotearoa, from the perspectives of the mothers as ‘insiders’ and the community members working alongside them as ‘outsiders’. The first aim of the study was to explore the strengths and protective factors operating in young Māori mothers lives that help them cope. The second is to look at the barriers these young Māori mothers face on a daily basis personally, and also as members of the community where they live. The third aim is to look at the hopes these Māori mothers hold for their tamariki in the future. 

The final, aim is to explore the hopes these wāhine hold for themselves. More generally, the ranagahu aims to privilege and provide a more detailed understanding of and voice for young Māori mothers’ experiences of parenthood, hopefully better reflecting the journey of wāhine into and through motherhood. Accordingly, the intention of using a Te Ao Māori lens is to shift and challenge the dominant discourse around young mothers to better represent their lives, roles and strengths. Study One (publication one) looks at the role, strengths and aspirations of young Māori mothers, along with the barriers that impact them. The purpose of the study was to gain a fuller picture of wāhine lives as young mothers by using an appropriate cultural lens and looking at their experiences within relevant contexts. 

The intention was to help wāhine reclaim their narratives and experiences through a research approach that empowered their voices. Study Two (publication two) looks at wāhine experiences of intimate partner violence (IPV) at a whānau, hapū and community level. This study aimed to look at wāhine and community members understanding of IPV, how it operates, the consequences and how wāhine make sense of it. Following the original interviews with participants for Study One, and brief questions around IPV, it became clear it is a serious and complex issue affecting many wāhine, whānau and tamariki. 

The intention was to provide a space for wāhine to share, make sense of and reflect from their perspectives on what IPV is. The innovations and significance of the work It is my hope that my investigation into young Māori mothers will provide the vital information needed to create culturally safe and responsive pathways to improve the services that work alongside these wāhine and their tamariki. It will also add to a body of growing research by Māori for Māori on what is often defined as “teen parenthood”. Most importantly, it will allow young parenthood to be framed within a culturally relevant frame simultaneously challenging the current deficit narrative surrounding young Māori parents. 

The increased literature in the area will hopefully shape policies, and responses to the barriers and IPV these wahine face as mothers. The section completed on IPV is significant as the research looking primarily at young mother’s experiences, understanding and the impacts of IPV is very sparse. IPV is a rampant issues which bodes detrimental impacts for whanau, hapu and iwi. The rangahau itself has exposed significant gaps and flaws in the approach to supporting these wahine and their whanau, especially their tamariki. 

The objectives will be achieved through conducting rangahau that is rooted within kaupapa Māori framework and Mana wahine theory. Therefore privileging not only Māori ways of knowing, being, acting or thinking, but also Māori wahine. Furthermore, the rangahau took a collaborative approach from creation to dissemination, promoting Tino Rangatiratanga at every stage. 

The wahine and community members have identified multiple services, systems and people they feel would benefit from the findings of the rangahau who work closely with both the wahine and the community, some of these include The Police, WINZ, Housing New Zealand, Health Care providers and politicians (local and national). 

The research itself is relevant in addressing a need identified by the Murupara community (Te Ika Whenua Hauora – community mental health provider) reported that young Māori mothers are the most at risk in the community for adverse outcomes, and least likely to engage in the limited services available in the area. 

The rangahau was needed and requested from the community. This rangahau involved both Māori mothers and community members, it was felt that each group would yield different perspectives.The young Māori wāhine (insider perspective) were self-identified representatives of mothers in the area, while the community members (outsider perspective) were able to provide richer contextual information through their work with a range of different young mothers. 

By interviewing these two groups it was possible to gather an in-depth and broader understanding of the experiences of motherhood from inside and outside viewpoints. Collaboration occurred in the following ways: - A research assistant who lived and worked in the community worked alongside myself to design, recruit and feedback information to participants. - During the research process collaboration occurred though participants having multiple opportunities to assert their needs, voices and experiences. Participants were given options as to where, when and who was involved in their interviews. The interviews were flexible by nature, allowing korero on their lived experiences to flow. 

They were offered reflection sessions following the first interview. All bar 2 participants engaged in this process. - The feedback of the rangahau to the wider community will be guided by participants who have identified services, organisation and systems they want the findings shared with. Their hope is that by sharing the information it will bring about change. The expected outcome/s and impact of this work, specifically contribution to Māori communities 

It is expected the findings of this rangahau will hopefully have a direct impact on the community, in particular reducing the at risk nature associated with young Māori who parent young in the community. Given the vital role these wahine hold in their tamariki’s lives it is important they are supported with aroha, and not vilified or punished for their choices. 

While my research is limited to Murupara, the intergenerational effects, negative stereotypes, and incongruence between service providers and young Māori mothers can be seen across New Zealand. I would hope the experiences of these young mothers will open up korero across the wider Aotearoa, particularly for agencies providing health services to these young Whanau. 

Additionally, creating space for further research to be conducted to enhance the mana and overall wellbeing for Māori women and their whanau. Lasly the rangahau will hopefully challenge the dominant/mainstream narratives, acknowledging barriers they need support with and the strengths they hold. Having flow on effects to create mana-enhancing frames to define this population.