The interface of gambling and cultural practices: a Tongan male perspective in Aotearoa | New Zealand.

Introduction: For over 30 years, Pacific people have been identified as more at risk of developing problem gambling behaviors than the general population. That observation has not changed despite the increase in treatment service providers, Pacific gambling literature and problem-gambling literature, which are primarily quantitative-based. This article explores the interface of gambling and cultural practices from a Tongan male perspective to consider whether status advancement and rank contribute to the problem-gambling statistics and the qualitative reasons why Tongan peoples engage in gambling activities. Methods: A phenomenological approach using the talanoa research method was employed to carry out this study. A total of 46 Tongan males participated in this study. Interpretative Phenomenological Analysis was employed to interpret the data. The ethical approval reference number 16/452 for this research was granted by the Auckland University of Technology Ethics Committee (AUTEC). Results: Participants noted the concept of fatongia as a motivating factor for Tongans to engage in gambling activities, which, in turn, elevates family and village status and rank. Discussion: Strategies and recommendations around raising cultural awareness with treatment providers are critical to understanding Tongan gambling in New Zealand.

Culture, church, and collective: a qualitative study about gambling harm prevention and reduction in Aotearoa/New Zealand-a Tongan male perspective.

BACKGROUND: In New Zealand, Pacific people continue to be more at risk of gambling harm than the general population, despite increasing public health efforts and treatment service provisions introduced to address this social and health issue. In looking at why this is so, our first concern was to ask why the delivery of the prevailing gambling-focussed programmes was not influencing Pacific gambling behaviours. In seeking to answer this question, it was important to explore ethnic-Pacific-specific factors of gambling harm prevention and reduction. METHODS: The research design was interpretivist/constructivist and phenomenological, applied through the lens of a Tongan worldview. Participants comprised Tongan male elders and youth. Recruitment of participants was through snowball sampling from churches and kava-drinking circles. A total of 28 elders and 18 youth participated through focus group talanoa and individual talanoa. This study employed descriptive thematic analysis. RESULTS: Participants were not aware of any policy document or problem-gambling preventative programmes. Four key themes were raised, which include raising the awareness of existing gambling harm treatment providers, the church influence in addressing gambling harm, community-based strategies, and cultural-based approaches. CONCLUSIONS: This study proposes several recommendations such as more awareness of gambling harm providers in community, increasing cultural spaces and church engagements, and calls for further research in addressing the prevention and reduction of gambling harm amongst the Tongan community in New Zealand.