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Academic literature on the topic 'Hauora hinengaro'
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Journal articles on the topic "Hauora hinengaro"
1
Fay, Jonathan. "Twelve Step Psychotherapy." Ata: Journal of Psychotherapy Aotearoa New Zealand 21, no. 1 (December 31, 2017): 55–67. http://dx.doi.org/10.9791/ajpanz.2017.06.
Full textAbstract:
Twelve step psychotherapy is a time-limited, cost-effective depth psychotherapy that was developed gradually over several years of practising therapy in a public outpatient mental health service setting. Twelve step psychotherapy is structured as twelve discrete steps of one (two at most) session each. It blends clinical and cognitive behavioural psychology, emotionally focussed supportive psychotherapy, trauma therapy, attachment therapy, psychoanalytic investigation and insight, lifespan development, sociotherapy, archetypal psychology and mindfulness meditation. It reflects my particular skill set after 39 years of practising psychotherapy, but it is very teachable and does not take 39 years to learn.
Whakarāpopotonga
He wā-whakatina, he utunga whakahaere tōtika whakaoranga hinengaro hōhōnu te poutama tekau mā rua whakaora hinengaro, i whakawhanakehia mai i ngā tau maha whakamahinga haumanu i raro i te maru o te rātaonga hauora hinengaro tūmatanui. He whakatakotoranga āta wehea ai ngā tepe tekau mā rua kia kotahi (kāre e rahi ake i te rua) te wāhanga ia huinga. Whakatōpūhia ai te mātai haumanu te mātai hinengaro, te taituarā arotahi kare-ā-roto whakaora hinengaro, haumanu whētuki, haumanu here, rangahau me te whakamāramatanga wetewetenga hinengaro, whakawhanaketanga koiora, mātauranga haumanu hāpori, te hinengaro paerewa, me te āta whaiwhakaaro. E whakaatahia ana ōku ake pūkenga i roto i ngā tau toru tekau mā iwa e mahi ana i taku mahi kaiwhakaora hinengaro, engari ka taea noa ihotia te ako, ā, kāre e pau te toru tekau mā iwa tau te ako.
2
Tudor, Keith. "Person-centred psychotherapy." Ata: Journal of Psychotherapy Aotearoa New Zealand 26, no. 1 (July 30, 2022): 11–37. http://dx.doi.org/10.9791/ajpanz.2022.02.
Full textAbstract:
This article discusses person-centred psychotherapy. Firstly, it provides a brief history of the development of person-centred psychology, and its form of psychotherapy, and summarises the contributions of the different tribes or strands of what is now generally referred to as the person-centred approach. Secondly, it considers some of the key contributions that Carl Rogers and other person-centred theorists and practitioners have made to the field of psychotherapy, as well as ways in which person-centred psychotherapy is viewed as insufficient and unnecessary. Finally, the article examines the present state of person- centred psychotherapy and its therapies in Aotearoa New Zealand, and the prospects for its future development and influence.
He matapakinga i te whakaoranga hinengaro pū-whaiaro tā tēnei tuhinga. Tuatahi, ka whakaratoa he kōrero paku nei o mua o te whanaketanga o tēnei momo tirohanga hinengaro, me tōna āhua hauora hinengaro ka whakarāpopoto hoki i te hua o ngā peka rerekē o tēnei mea e kīa nei i ēnei wā ko te rato pū-whaiaro. Tuarua, ka whakaarohia ētahi o ngā huanga matua kua homai e Kara Rāpata me ētahi atu kaiwhakatakoto ariā kaiwhakaharatau hoki ki te anga o te whakaora hinengaro, ā, me te āhua whakaaro kāre i te rahi ā kāre noa iho ōna kiko. I te mutunga, ka āta matawaihia te takotoranga onāianei o tēnei āhua whakaora hinengaro me āna haumaruhanga i Aotearoa Niu Tīreni, me ngā tōnui mō tōna whanaketanga anamata tōna awenga hoki.
3
Lambrecht, Ingo. "Psychoanalytic Reflections on Wairua and Trauma." Ata: Journal of Psychotherapy Aotearoa New Zealand 20, no. 2 (December 30, 2016): 151–59. http://dx.doi.org/10.9791/ajpanz.2016.14.
Full textAbstract:
Psychoanalytic work within a cultural framework of a Māori mental health service raises central questions of the socio-political dimensions of intergenerational trauma as part of the impacts of colonisation. Importantly, the sacred aspect of this trauma is addressed, often dismissed in Western political thought as secondary, yet so central in most indigenous experiences. In this article, some thought is given to the complexities of this work in regards to “spiritual holding”, a means of addressing and healing the politico-sacred wounds of a person.
Waitara
Mai i ngā mahi tātarihanga hinengaro i raro i te ahurea ratonga hauora hinengaro ka ara ake ngā pātai mō ngā taha hāpori-tōrangapū whakapā atu ki ngā whetuki tirohia ā-rēanga, arokorehia ai mai i ngā whakaaro tōrangapū Hauāuru, ahakoa te noho pū ki te maha o ngā wheako tāngata whenua. I tēnei tuhinga, ka whāia ētahi whakaaro ki te uauatanga o tēnei mahi arā, te ‘pūnga wairua’, he huarahi aronga whakaora hoki i ngā mamae rangapū-tapu o te tangata.
4
Williams, Haare. "Measured Decades." Ata: Journal of Psychotherapy Aotearoa New Zealand 22, no. 1 (September 24, 2018): 11–21. http://dx.doi.org/10.9791/ajpanz.2018.02.
Full textAbstract:
Dr (h.c.) Haare Willliams reflects on well-being and ageing through the lens of eight and a half decades of lived experience and learning. He warms us to the theme of the New Zealand Association of Psychotherapists’ 2018 Conference, “e tipu ana ... as we grow …”, as he elucidates the influence on well-being of figural, personal, and world events, of social movements, of treasured relationships, of time — the influences which continue to shape being and well-being.WhakarāpopotongaHe whaiwhakaaro hauora, whaiwhakaaro koroheketanga tā Haare Wiremu mai i ngā karu o tētahi kua waru me te haurua ngahurutanga te koiora wheako whaiaro me te whakaemi mātauranga. Ko tāna he whakamahana i a tātau ki te kaupapa o te Wānanga o te tau 2018 a te Rōpū Kaiwhakaora Hinengaro o Aotearoa, “e tipu ana ...”, i a ia e whakamārama ana i te pānga ki te oranga ā-karetao, ā-whaiaro, kaupapa ā-ao, ngā whakanekenekehanga hāpori, ngā whanaungatanga puiaki, te haere o te wā — ngā whakaaweawe e hanga tonu nei i te koiora me te hau ora.
5
Woodard, Wiremu. "Korero Rakau." Ata: Journal of Psychotherapy Aotearoa New Zealand 20, no. 1 (October 31, 2016): 35–45. http://dx.doi.org/10.9791/ajpanz.2016.04.
Full textAbstract:
This article is an extract taken from a panel presentation by Waka Oranga (Māori Psychotherapists and Health Practitioners Collective), Māori Spirituality and Holistic Psychotherapy, at the 2016 New Zealand Association of Psychotherapists’ Annual Conference at Ahuriri, Napier, Aotearoa, New Zealand. The article considers our symbiotic nature and the importance of metaphor in defining (and determining) reality. The article argues that metaphors reflect implicit epistemological and ontological assumptions and that metaphors particular to a culture/society will determine the ecological footprint of that culture/society. Following this logic, the article concludes by asserting that the current ecological catastrophe confronting humanity and the planet is directly related to predominant positivistic and reductionist paradigms and their attending metaphors which separate and fragment the world into consumable commodities.
Waitara
He kapenga mai tēnei tuhinga mai i tētahi rārangi kauhautanga a Waka Oranga (Kaiwhakaora Hinengaro me te Huinga Kaimahi Hauora Māori), Wairua Māori me te Whakaoranga Hinengaro Whānui i te Hui ā tau a te Huinga Kaiwhakaora Hinengaro o Aotearoa i Ahuriri, Napier, Aotearoa, Niu Tīreni. Ka whakaarohia ake tō tātau āhua piritahitanga me te whai tikanga o te whakataukī hai whakaahua (whakatau hoki) i te ao nei. E tautohe ana tēnei tuhinga he whakaaturanga whakahau tā te whakataukī ā, ka kitea te rite o te noho a te hāpori pērā i aua whakataukī. Mai i tēnei whakaruapapanga, ka whakahauhia i te whakamutunga he here tō ngā aituā taupuhi taiao kai mua i te ao me te tangata ki ngā tauira tōrunga, tango haora me ngā kīanga whai ake e wehe nei e wāwāhi nei i te ao hai taonga hokohoko.
6
Fleming, Anna Hinehou. "Ngā Tāpiritanga." Ata: Journal of Psychotherapy Aotearoa New Zealand 22, no. 1 (September 24, 2018): 23–36. http://dx.doi.org/10.9791/ajpanz.2018.03.
Full textAbstract:
While Western attachment theory has tended to focus on the interpersonal attachments between people, indigenous Māori attachment perspectives have always included connections and relationships to aspects outside of the interpersonal domain. Collective, cultural and tikanga-based extrapersonal relationships are significant in Te Ao Māori and include connection to whānau/hapū/iwi (extended family and community groups), whenua (land and the natural world), and wairua (interconnection and spirituality). Alongside vital interpersonal relationships, these extrapersonal connections are substantial to the development of an indigenous Māori self which is well and supported within a holistic framework. This article explores the extrapersonal connections outlined above, their importance to Hauora Māori and implications for the practice of psychotherapy in Aotearoa New Zealand.WhakarāpopotongaI te wā e warea ana te arotahi kaupapa piripono a te Uru ki te piringa whaiaro tangata ki te tangata, ko tā te Māori tirohanga piripono he whakauru i ngā here ngā whanaungatanga ki ngā āhuatanga i tua atu i te ao whaiaro. He take nunui te whānau kohinga ahurea o te Ao Māori whakakaohia ki tēnei te here ā-whānau, ā-hāpū, ā-iwi (whānau whānui me ngā rōpū hāpori), te whenua, te taiao me te wairua (ngā taura here, te waiuratanga). I tua atu o ngā here whaiaro he wāhanga tino nui tō ēnei kohinga ahurea ki te whanaketanga o te mana motuhake o te tangata whenua Māori e ora ana e tautokohia ana e te papa whānui nei. E wherawhera ana tēnei tuhinga i ngā here whakawaho kua whakaarahia i runga ake nei, te hira o ēnei ki te Hauora Māori me ngā whakahīrau mō ngā mahi hauora hinengaro i Aotearoa.
7
Holdem, Lynne. "Psychotherapy for Parents with Trauma and Attachment Difficulties." Ata: Journal of Psychotherapy Aotearoa New Zealand 21, no. 1 (December 31, 2017): 29–41. http://dx.doi.org/10.9791/ajpanz.2017.04.
Full textAbstract:
This paper describes the arousal of therapist concern regarding the well-being of children in families where there is parental mental illness and domestic violence; a vignette demonstrates how this is understood by the therapist and processed in the therapeutic relationship. The consequent development of a small pilot to provide psycho-education and peer support to caregivers and children with parents who have mental illness in a group setting is described. Reflections are then given, following from the evaluation of this group, on the need for public funded, attachment informed, family focused therapeutic interventions for caregivers with infants, children and young people who are deemed at risk because of insecure or disorganised attachment or behavioural difficulties.
Whakarāpopotonga
E whakaahua ana tēnei pepa i te whakaohonga ake o te mānukanuka o ngā kaihaumanu e pā ana ki te hauora o ngā tamariki e pāngia ana te matua whāea rānei i te mate hinengaro me te whakarekereke-ā-whare; he whakaaturanga tā tētahi pito i tā te kaihaumanu arotau me te tukanga i roto i te here haumanu. Ka whakaahuatia te whanaketanga i ara ake mai i tētahi maramara whakamātautau ki te whakarato mātauranga-hinegaro, pou aropā hoki ki ngā kaiāwhina me ngā tamariki whai mātua mate hinengaro i roto rōpū. Ka whakaputahia ake ngā tirohanga i muri mai i te arotakenga o tēnei rōpū, mō te whai pūtea matawhānui, mātauranga here, haumanu takawaenga arotahi whānau mō ngā kaiāwhina whiwhi kōhunganga, mō ngā tamariki me ngā taiohi e whakaarohia ana kei te whakamōrea nā te here kaumingomingo here tītengi rānei, te whanoke rānei.
8
Bowater, Margaret. "Is the Earth Dreaming Through Us?" Ata: Journal of Psychotherapy Aotearoa New Zealand 17, no. 2 (December 1, 2013): 211–21. http://dx.doi.org/10.9791/ajpanz.2013.20.
Full textAbstract:
Recent research in dream science has established that we dream about the issues that matter to us emotionally: from immediate personal problems to spiritual and political issues. Indigenous cultures constantly call us to honour our relationship with Nature, and prophets throughout history have urged us to care for God’s creation. Evolutionary psychology also suggests that a primary purpose of disturbing dreams is to raise issues that threaten our survival or wellbeing, so that we seek solutions. A major issue pressing on our consciousness now is the health of our very planet, the literal ground on which all life depends, so it is not surprising that some of us are having dreams and nightmares warning us that our environment is in great danger – as if the Earth itself is calling us to action. In this paper I consider a series of striking dreams from New Zealanders which are relevant to this theme.
Waitara
Kei ngā rangahau pūtaiao moemoeā o ko tata tonu atu nei e kī ana moemoeā ai tātou mō ngā take kare-ā-roto e ngākau nuihia ana e tātou: mai i ngā raruraru whaiaro tata, ki ngā take wairua atu ki ngā take tōrangapū. Kūmea tonuhia ai tātou ki te whakamānawa i tō tātou piri ki te ao tūroa, ā mai noa ngā tohunga e aki ana i a tātou ki te manaaki uri o ngā atua. E kī anō ana te mātai hinengaro kunenga ko te pūtake o ngā moemoeā whawhe he whakaara kaupapa whakawetiweti ake i te ora i te hauora rānei, ana ka rapu oranga haere. Ko tētahi kaupapa matua ē pēhi ana i ō tātou hinengaro i tēnei wā ko te oranga o te ao, te mata o Papatūānuku, nōreira kāre noa iho e ohorere ana e moemoeā e kuku ana ētahi o tātou mō ngā whakatūpatotanga ki te āhua o te taiao — pēnei i te mea nei e whakaohohia ake ana tātou ki te whakatika. I roto i tēnei pepa ka whakaaro ake au i ngā moemoeā whai kiko mai i ngā tāngata o Aotearoa e pā ana ki tēnei kauapapa.
9
Shepherd, Toni, and Wiremu Woodard. "“Not Home” is Sometimes Where we Start." Ata: Journal of Psychotherapy Aotearoa New Zealand 16, no. 1 (October 22, 2012): 51–71. http://dx.doi.org/10.9791/ajpanz.2012.07.
Full textAbstract:
The colonisation of “home” — Aotearoa, New Zealand is motivated by the acquisition of land and natural resources. As more land is acquired indigenous peoples are driven further from a symbiotic relationship with the “home-land”, an indigenous worldview and ultimately their “selves”. The consequences of these disruptions have profound psychological effects. This article explores the idea that “home” is a social construct that reflects the reality of the dominant group. As indigenous peoples our idea of “home” is repudiated and subjugated, resulting in dislocation, marginalisation and discrimination with the intention of maintaining the dominant cultural home. Weaving through concepts of Indigenous parenting, decolonisation, tangata whenua, state housing, raupatu, premature babies, maungapohatu and spirituality, we arrive at how we as health practitioners can unlock our therapeutic paradigm. The essential inclusion of historical, socio-political and environmental elements opens us to the possibility of clearly seeing indigenous psychological issues in their whole context rather than locating dysfunction within the indigenous person and marginalised peoples.
Ko te whakatauiwi o “kāinga” – Aotearoa, Niu Tīreni, ngana ana kia whai whenua, rawa taiao hoki. Ka rahi ake te whiwhi whenua ka tawhiti kē atu te tangata whenua i te taura here ki tōna tūrangawaewae, he tirohanga ā-ao a te tangata whenua, ā, mutu rawa ake, tōna tuakiritanga. Ko te mutunga mai o ēnei tauwhatinga ko te pānga taumaha ki te hinengaro. E tūhuri ana tēnei tuhinga i te whakaaro, ko te ariā “kāinga”, he hangana hāpori whakaahua mai i te pono o te rōpū matua. Ko tā te tangata whenua whakaaro mō “kāinga”, ka whakahahanihia, ka whakaitihia, ā, mutu rawa ake ka totara wāhi ruahia, ka aukatihia kia mārō ai te mau o te kāinga ahurea matua. E raranga haere ana i ngā aronga Māori whāngai tamariki, wetenga uruwhenua, tangata whenua, whare kāwanatanga, raupatu, pēpē kokoti tau, Maungapōhatu, me te wairuatanga, ka kitea me pēhea e taea ai e tātou e ngā kaimahi hauora te whakatuwhera i ā tātou tikanga whaiora. Mā te whakauru wāhanga mai o ngā kōrero o mua, o te hāpori- tōrangapū me te pūtaiao tērā pea ka mārama te kitea o ngā take hinengaro Māori i roto i tōna ake ao kāre e kimi noa ihotia te mate i roto i ngā tāngata whenua me ngā iwi taitapainga.
Dissertations / Theses on the topic "Hauora hinengaro"
1
Eketone, Anaru D., and anaru eketone@stonebow otago ac nz. "Tapuwae: waka as a vehicle for community action." University of Otago. Department of Social Work and Community Development, 2005. http://adt.otago.ac.nz./public/adt-NZDU20070501.134015.
Full textAbstract:
Waka have a special place in the heart of many Maaori. The waka that brought the ancestors of the Maaori to Aotearoa and Te Waipounamu are valued symbols of identity, both culturally and metaphorically. With the effects of colonisation the use of waka as a means of transport disappeared leaving it to re-emerge in the 20th century as a symbol of the revitalisation of Maaori society. Through the construction of waka-taua, ocean going waka and the emergence of waka-ama as a sport, Maaori have endeavoured to reclaim their association to the seas and waterways of New Zealand.
This research is a case study of Tupuwae, a kaupapa Maaori injury prevention project using traditional Maaori concepts regarding waka and applying it to a contemporary context. Tapuwae have used this attachment of Maaori to different forms of waka to associate the message of not drinking and driving using purpose-built waka-ama in the southern part of Te Waipounamu.
This research identifies some of the wider outcomes that come from a kaupapa Maaori project, but, more importantly it identifies some of the processes that are important in implementing such a project by Maaori living in Otago, outside their tribal boundaries.
This research also raises questions about the theoretical underpinnings of kaupapa Maaori theory and argues that there are two threads to this approach, one from a critical theory informed approach and the other from a native theory approach.
Key words:Waka, Community Action, Community Development, Kaupapa Maaori, Maaori Development, Maaori Advancement, Native Theory.
2
McNeill, Hinematau. "Te hau ora o ngā kaumatua o Tuhoe a study of Tuhoe kaumatua mental wellness : a thesis submitted to the Auckland University of Technology in fulfilment of the degree of Doctor of Philosophy, 2005." Full thesis. Abstract, 2005.
Find full textBooks on the topic "Hauora hinengaro"
1
Pacific identities and well-being: Cross-cultural perspectives. Hove, East Sussex: Routledge, 2012.
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2
Spirit Possession Theology And Identity A Pacific Exploration. ATF Press, 2010.
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3
Makasiale, Cabrini 'Ofa, Philip Culbertson, Tracey McIntosh, and Margaret Nelson Agee. Pacific Identities and Well-Being: Cross-Cultural Perspectives. Taylor & Francis Group, 2013.
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4
Pacific Identities and Well-Being: Cross-Cultural Perspectives. Routledge, 2013.
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