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Journal articles on the topic 'Hauora'
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1
Chant, Lisa. "Whānau Ora Hauora." AlterNative: An International Journal of Indigenous Peoples 7, no. 2 (October 2011): 111–22. http://dx.doi.org/10.1177/117718011100700204.
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Carlson, Teah Anna Lee, Jessie Rae Mullholland, Victoria Jensen-Lesatele, Octavia Calder-Dawe, and Danielle Aroha Squire. "'HĀPAI TE HAUORA’ - ‘IT’S LIKE BREATHING YOUR ANCESTORS INTO LIFE.'." Sites: a journal of social anthropology and cultural studies 19, no. 1 (August 15, 2022): 1–33. http://dx.doi.org/10.11157/sites-id513.
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Rangatahi described ‘hāpai te hauora’ as ‘breathing your ancestors into life’. This paper explores the ways rangatahi Māori make sense of and live ‘hāpai te hauora’ through sharing their stories of navigating wellbeing.Twenty rangatahi Māori (16–20 years) from diverse backgrounds living in Tāmaki Makaurau, Aotearoa (Auckland, New Zealand) were interviewed by Māori researchers. From the resulting rich and insightful data, short pūrākau (narratives) were analysed at a wānanga involving 34 rangatahi to further explore key findings and expressions of wellbeing through art, design and co-creation.Findings indicate that rangatahi Māori know and experience hauora as living shared values. They search for safe spaces, both human and environmental, to grow, challenge and express who they are and who they want to be. Distinctions were consistently made between their own lived culture and the dominant colonial culture. Rangatahi Māori described a yearning to be seen, heard and sovereign just as they are.
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Moewaka Barnes, Helen, and Tim McCreanor. "Colonisation, hauora and whenua in Aotearoa." Journal of the Royal Society of New Zealand 49, sup1 (October 6, 2019): 19–33. http://dx.doi.org/10.1080/03036758.2019.1668439.
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Heaton, Sharyn. "The co-opting of hauora into curricula." Curriculum Matters 7 (June 1, 2011): 99–117. http://dx.doi.org/10.18296/cm.0130.
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Fitzpatrick, Katie, and Rachel Riedel. "Teaching about resilience, mental health, and hauora." Set: Research Information for Teachers, no. 1 (June 10, 2019): 41. http://dx.doi.org/10.18296/set.0134.
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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.
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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.
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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.
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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.
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Newlands, Samuel J., Benjamin M. Hoy, and Graham A. Wilson. "Cataract surgery in Hauora Tairāwhiti and need for improving access for Māori." Clinical & Experimental Ophthalmology 47, no. 1 (July 31, 2018): 145–47. http://dx.doi.org/10.1111/ceo.13350.
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Paddison, Jo, Hemi Heta, and Ross Flett. "Hauora Tãne: Mãori Men, Health Behaviours, and the Stages of Change Model." Australian Journal of Rehabilitation Counselling 11, no. 2 (January 2005): 136–45. http://dx.doi.org/10.1017/s1323892200000089.
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Understanding the distribution of Mãori across stages of health behaviour change (precontemplation, contemplation, preparation, action, maintenance) may inform the development of public health programs. In a replication and extension of a study by Nigg et al. (1999) we described the distribution of 73 Mãori male questionnaire respondents (age 18 to 59 years) across these stages for 8 healthy behaviours (avoiding dietary fat, eating fibre, reducing weight, regularly exercising, reducing stress, reducing sun exposure, using sunblock, and conducting cancer self-examinations). Respondents were also asked to rate their general health, health worries, and health locus of control. Evidence found of a continuum of change for ‘ignoring’, to ‘thinking about1 to ‘performing’ healthy behaviour provides moderate support for the idea that behaviour change is not an all-or-nothing event. There were no significant age effects. Respondents who rated their health more positively were more likely to report using sunblock, exercising regularly, and eating a high fibre diet. Respondents who felt they had more control over their health were more likely to eat a diet high in fibre. Eating a high fibre diet, exercising and managing stress were most strongly associated with the other health behaviours which may illustrate the concept of gateway behaviours proposed by Nigg et al. (1999).
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Scott, Nina, Myra Ruka, and Amy R. Jones. "Abstract 5278: Cancer WHIRI research: Improving the early cancer pathway for indigenous NZ peoples." Cancer Research 82, no. 12_Supplement (June 15, 2022): 5278. http://dx.doi.org/10.1158/1538-7445.am2022-5278.
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Abstract Background: Māori, Indigenous peoples of New Zealand (NZ) are twice as likely to die after a diagnosis of cancer compared to non-Māori. Cancer pathways are not designed for Māori health gain and are not pandemic resilient. Māori receive delayed poorer quality treatment and those with comorbidities are undertreated [1]. Existing inequities from time of referral to cancer services through to treatment were exacerbated by the COVID-19 response in Aotearoa NZ. Coordination of care is crucial for Māori patients and whānau (family), but poorly developed along this early part of the cancer pathway. In addition, care quality is not well monitored, and the current pathway is vulnerable to changes created by pandemic conditions. Aims: This study seeks to co-design, implement and evaluate a holistic cultural and clinical cancer service that is patient and whānau centred; the Whānau Hauora Integrated Response Initiative (WHIRI) programme. This comprehensive, pandemic resilient, racism-free, hauora (wellbeing) enhancing and responsive model of care will be designed for the early part of the secondary care cancer pathway. Design and Method: The WHIRI programme includes navigation, a holistic whānau/family hauora assessment tool, proactive management by a team of clinicians and a team responsible for making systems changes. WHIRI was launched mid-pandemic (early 2020) for kaumātua (elderly Māori) with long-term conditions and ran for 3 months. During COVID we found that WHIRI had the potential to change hospital systems and improve experiences for patients and whānau. WHIRI ensures the provision of best-practice timely treatment for Māori patients and could make large gains in closing the survival gap between Māori and non-Māori in the short- to medium-term, leading to reductions in Māori cancer deaths. We plan to redesign WHIRI into a cancer programme that functions effectively in all COVID levels using qualitative Kaupapa Māori methodology. Key to this methodology is partnerships with patients, whānau, cancer clinicians, Māori navigators and The Cancer Control Agency New Zealand. We will present our methods and co-design model of cancer care. We will outline the potential to expand the model nationally with reach from primary care all the way through to palliative care. It will also provide a platform for future research to measure the impact of WHIRI on cancer and whānau care. 1. Hill S, Sarfati D, Blakely T, Robson B, Purdie G, Chen J, et al. Survival disparities in Indigenous and non-Indigenous New Zealanders with colon cancer: the role of patient comorbidity, treatment and health service Citation Format: Nina Scott, Myra Ruka, Amy R. Jones. Cancer WHIRI research: Improving the early cancer pathway for indigenous NZ peoples [abstract]. In: Proceedings of the American Association for Cancer Research Annual Meeting 2022; 2022 Apr 8-13. Philadelphia (PA): AACR; Cancer Res 2022;82(12_Suppl):Abstract nr 5278.
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Green, E., T. Low, T. Roberts, D. Cornfeld, M. Swanepoel, R. Gray, and G. Devlin. "The NICEst Place in New Zealand? Evolving Chest Pain Assessment at Hauora Tairāwhiti." Heart, Lung and Circulation 30 (2021): S69—S70. http://dx.doi.org/10.1016/j.hlc.2021.05.028.
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Culver, A. J., and R. Tapsell. "FC7A HAUORA WAIKATO KAUPAPA MAORI EARLY INTERVENTION SERVICE DELIVERY MODEL, AOTEAROA NEW ZEALAND." Schizophrenia Research 86 (October 2006): S41. http://dx.doi.org/10.1016/s0920-9964(06)70123-2.
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Heaton, Sharyn. "The juxtaposition of Māori words with English concepts. ‘Hauora, Well-being’ as philosophy." Educational Philosophy and Theory 50, no. 5 (June 9, 2016): 460–68. http://dx.doi.org/10.1080/00131857.2016.1167583.
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Moeke-Maxwell, Tess. "The Face at the End of the Road." Ata: Journal of Psychotherapy Aotearoa New Zealand 16, no. 2 (December 17, 2012): 149–64. http://dx.doi.org/10.9791/ajpanz.2012.16.
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In the bicultural context of Aotearoa New Zealand, Māori (people of the land) and Tauiwi (the other tribe, i.e. Pākehā and other non-indigenous New Zealanders), continue to be represented in binary opposition to each other. This has real consequences for the way in which health practitioners think about and respond to Māori. Reflecting on ideas explored in my PhD thesis, I suggest that Māori identity is much more complex than popular representations of Māori subjectivity allow. In this article I offer an alternative narrative on the social construction of Māori identity by contesting the idea of a singular, quintessential subjectivity by uncovering the other face/s subjugated beneath biculturalism’s preferred subjects.
Waitara
Mai i te horopaki iwirua o Aotearoa, arā te Māori (tangata whenua) me Tauiwi (iwi kē, arā Pākehā me ētahi atu iwi ehara nō Niu Tīreni), e mau tonu ana te here mauwehe rāua ki a rāua anō. Ko te mutunga mai o tēnei ko te momo whakaarohanga, momo titiro hoki a ngā kaimahi hauora ki te Māori. Kia hoki ake ki ngā ariā i whakaarahia ake i roto i taku tuhinga kairangi. E whakapae ana au he uaua ake te tuakiri Māori ki ngā horopaki tauirahia mai ai e te marautanga Māori. I konei ka whakatauhia he kōrero kē whakapā atu ki te waihangatanga o te tuakiri Māori, tuatahi; ko te whakahē i te ariā takitahi, marautanga pūmau mā te hurahanga ake i tērā āhua e pēhia nei ki raro iho i te whainga marau iwiruatanga. Tuarua, mai i tēnei o taku tuhinga rangahau e titiro nei ki ngā wawata ahurei a te Māori noho nei i raro i te māuiuitanga whakapoto koiora, ka tohu au ki te rerekētanga i waenga, i roto hoki o ngā Māori homai kōrero, ā, ka whakahāngaia te titiro ki te momo whakatau āwhina a te hauora ā-motu i te hunga whai oranga.
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Masters-Awatere, Bridgette, and Rebekah Graham. "Whānau Māori explain how the Harti Hauora Tool assists with better access to health services." Australian Journal of Primary Health 25, no. 5 (2019): 471. http://dx.doi.org/10.1071/py19025.
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In this paper, whānau Māori highlight how a Kaupapa Māori-centred intervention (the Harti Hauora Tamariki tool, hereafter Harti tool) has improved interactions with health services. The Harti tool is undergoing a randomised control trial (RCT) at Waikato Hospital in New Zealand. As part of the RCT, the authors engaged in a series of qualitative interviews with whānau members of tamariki Māori (children aged 0–5 years) admitted to Waikato Hospital’s paediatric ward. Whānau who met at least one criteria for New Zealand’s domains of deprivation were included. Using a Kaupapa Māori approach to the study, participants shared their views on barriers and facilitators to accessing health resources and primary care services. The interviews conducted highlight how the Harti tool, when administered in a culturally appropriate and respectful manner that prioritised relationship-building, enabled better connection to healthcare services. Prevalent in our analysis were connections to wider determinants of health and ways to reduce existing health inequities. To conclude the paper, how the Harti tool has enhanced feelings of being in control of health, with the potential to reduce the likelihood of a hospital readmission, is highlighted.
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Low, T., T. Roberts, D. Cornfeld, M. Swanepoel, R. Gray, and G. Devlin. "A015 Time to be NICE New Zealand? Evolving Chest Pain Assessment Pathways in Hauora Tairāwhiti." Heart, Lung and Circulation 29 (2020): S7. http://dx.doi.org/10.1016/j.hlc.2020.05.020.
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Crawley, Josie. "Growing Rural Health/Tipu Haere Tuawhenua Hauora: 30 years of Advocacy and Support in Aotearoa." Scope: Contemporary Research Topics (Health & Wellbeing), no. 7 (2022): 86–87. http://dx.doi.org/10.34074/scop.3007018.
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Hunter, Kiri, and Zoe Tipa. "Promoting hauora during COVID-19: Time to listen to the narratives of Māori nurses and leaders." Nursing Praxis Aotearoa New Zealand 37, no. 3 (December 2021): 6–7. http://dx.doi.org/10.36951/27034542.2021.045.
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Kerr, Brigit Giovanna, and Robin Margaret Averill. "Contextualising assessment within Aotearoa New Zealand: drawing from mātauranga Māori." AlterNative: An International Journal of Indigenous Peoples 17, no. 2 (May 17, 2021): 236–45. http://dx.doi.org/10.1177/11771801211016450.
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There is long-standing disparity between the schooling success of many Māori (Indigenous peoples of Aotearoa New Zealand) learners and non-Māori learners. While much work internationally and nationally has focussed on culturally responsive pedagogies, the idea of culturally sustaining assessment has received less attention. Given the historical dominance of a West-centric education system, assessment practices within Aotearoa New Zealand schools have not necessarily embedded a Māori worldview. Informed by cultural advice, assessment constructs that embody manaakitanga (care, respect, hospitality), wānanga (a forum, a sharing of knowledge, a place of learning) and culturally sustaining pedagogy were examined alongside a literature review and analysis of interviews with four education practitioners. Results show that assessment can be designed to acknowledge Māori learners’ capabilities and educational successes. Findings, presented using a Hauora Approach to Assessment (Well-being Approach to Assessment) framework, provide much needed ways for teachers to contextualise assessment within mātauranga Māori (Maori knowledge system).
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Hayward, Bronwyn, and Joyashree Roy. "Sustainable Living: Bridging the North-South Divide in Lifestyles and Consumption Debates." Annual Review of Environment and Resources 44, no. 1 (October 17, 2019): 157–75. http://dx.doi.org/10.1146/annurev-environ-101718-033119.
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This article presents a critical assessment of the literature on sustainable consumption in the global North and South, in the context of accelerated and megascale transitions that are needed across all human activities, in ways that “leave no one behind,” as envisaged in the United Nations Sustainable Development Goals (SDGs). It challenges two dominant, related research foci: an emphasis on the individual and individual aspirations of the good life, and the policy incrementalism of rational, ecological modernization. Although conceding individuals must act consciously to advance sustainability, nuanced interpretations of collective sustainable living rarely feature in mainstream research. Discussion highlights values of extended family, tribe and community solidarity, and human and nonhuman interrelationships for harmonious, peaceful, spiritual, and material coexistence. Concepts such as Ahimsa (India), Buen Vivir (South America), Ubuntu (Africa), Hauora (New Zealand), or Shiawase and Ikigai (Japan), for example, can enrich understandings of sustainable living as long-term collective action for sustainable development and reducing climate change.
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Masters-Awatere, Bridgette, and Rebekah Graham. "Corrigendum to: Whānau Māori explain how the Harti Hauora Tool assists with better access to health services." Australian Journal of Primary Health 25, no. 5 (2019): 515. http://dx.doi.org/10.1071/py19025_co.
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In this paper, whānau Māori highlight how a Kaupapa Māori-centred intervention (the Harti Hauora Tamariki tool, hereafter Harti tool) has improved interactions with health services. The Harti tool is undergoing a randomised control trial (RCT) at Waikato Hospital in New Zealand. As part of the RCT, the authors engaged in a series of qualitative interviews with whānau members of tamariki Māori (children aged 0–5 years) admitted to Waikato Hospital’s paediatric ward. Whānau who met at least one criteria for New Zealand’s domains of deprivation were included. Using a Kaupapa Māori approach to the study, participants shared their views on barriers and facilitators to accessing health resources and primary care services. The interviews conducted highlight how the Harti tool, when administered in a culturally appropriate and respectful manner that prioritised relationship-building, enabled better connection to healthcare services. Prevalent in our analysis were connections to wider determinants of health and ways to reduce existing health inequities. To conclude the paper, how the Harti tool has enhanced feelings of being in control of health, with the potential to reduce the likelihood of a hospital readmission, is highlighted.
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Willock, K., G. Devlin, T. Roberts, M. Swanepoel, and R. Gray. "A005 Early Hauora Tairáwhiti Nurse Lead Experience With Sacubitril–Valsartan in Heart Failure With Reduced Ejection Fraction." Heart, Lung and Circulation 29 (2020): S3. http://dx.doi.org/10.1016/j.hlc.2020.05.010.
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Mildon, Charlotte. "An Indigenous Approach to Māori Healing with Papatūānuku." Ata: Journal of Psychotherapy Aotearoa New Zealand 20, no. 1 (October 31, 2016): 11–17. http://dx.doi.org/10.9791/ajpanz.2016.02.
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This paper reveals the significance of the female role in the healing of mother nature (Papatūānuku) and all her progeny for Māori living in Aotearoa New Zealand. I discuss how understanding the synchronisation of the male and female energies can balance the spiritual health, wellbeing, and healing of Māori and their whānau (families). My own whakapapa that traverses back to the beginnings of time informs my methodology which acknowledges the wider whānau concept and links with both the living and the non-living ancestors of nature. These divine feminine descendants and spiritual guardians are identified as the essential foundation of traditional Māori healing. I examine the interconnectedness of Māori (ordinary, natural) people being a living consciousness with an innate ability to link in with the ancient mother energies of nature and all her progeny. The unconditional love of the ancient mother energies of nature are the spiritual source of healing for Māori and can be instrumental in balancing the natural order of the male and the female roles within the self, the whānau, and the wider whānau unit of mother nature.
Waitara
He whakaaturanga tā tēnei tuhinga i te tohu o te tūnga o te wahine i roto i ngā tumahu o Papatūānuku me ana uri katoa ki te Māori e noho nei i Aotearoa. Ka matapakihia e au mā te mātauranga mahitahitanga o te pūngao tāne me te pūngao wahine e whakarite te hauora wairua, te hauora me te tumahu o te Māori me ō rātau whānau. Ko tōku whakapapa e hoki nei ki te kore ki te tīmatanga o te wā te hua o taku tikanga mahi e whakaae ana ki te ariā whānau whānui ka whaiheretahi ki te hunga ora me te hunga mate o te ao tūroa. Ko ēnei hekenga māreikura kaitiaki wairua e tohua ana ko te tūāpapa o te tikanga tumahu Māori. Ka arotakehia e au te whakahononga o te iwi Māori koia nei te koiora mauri ora mau momo ki te hono atu ki a pūngao tūroa me ōna hekenga katoa. Ko te tuku aroha herekore o ngā pūngao tūroa te pūtaketanga o te tumahu mō te Māori; te mea hai whakarite i te paparangi o te tikanga tāne tikanga wahine rō whaiaro, rō whānau me te whānau whānui o te ao tūroa.
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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.
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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.
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Whalley, Gillian A., Suzanne Pitama, Richard W. Troughton, Rob N. Doughty, Greg D. Gamble, Tawhirimatea Gillies, J. Elisabeth Wells, et al. "Higher prevalence of left ventricular hypertrophy in two Māori cohorts: findings from the Hauora Manawa/Community Heart Study." Australian and New Zealand Journal of Public Health 39, no. 1 (January 5, 2015): 26–31. http://dx.doi.org/10.1111/1753-6405.12300.
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Blattner, Katharina, Garry Nixon, Chrystal Jaye, and Susan Dovey. "Introducing point-of-care testing into a rural hospital setting: thematic analysis of interviews with providers." Journal of Primary Health Care 2, no. 1 (2010): 54. http://dx.doi.org/10.1071/hc10054.
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INTRODUCTION: Hauora Hokianga Enterprises Trust, an integrated Primary Health Organisation (PHO), which provides primary and intermediate/secondary care to a remote rural community, introduced point-of-care (POC) testing at Rawene Hospital in June 2008. Previously, all laboratory tests were undertaken in Whangarei, with a one to three day turn-around for results. This study aimed to identify the perceived impact of POC testing on clinicians and the community. METHOD: Face-to-face interviews were conducted with 13 health professionals working at Rawene Hospital. The qualitative data analysis computer programme Atlas.ti v5.2 was used to assist the thematic analysis. FINDINGS: Three overall themes captured the main issues with introducing POC testing: (1) POC testing increased clinicians confidence, certainty and assurance in their daily practice; (2) POC testing improved diagnostic certainty and this impacted on patients and their families/whanau; (3) the challenges associated with POC testing included increased workload, pressure to up-skill, over-testing, and continuing professional education gaps. CONCLUSION: POC testing is an invaluable technological adjunct for improving clinical decisions and culturally safe care provided to a remote rural community, but it brings challenges to care providers in managing higher workloads and pressures to up-skill. POC testing can improve the acute medical care (access and quality) provided to an economically-deprived, predominantly Maori, rural community. KEYWORDS: Hospitals, rural; point-of-care systems; rural health
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Lance OSullivan, Reviewer:. "Book Review: Hauora Maori Standards of Health IV: A study of the years 20002005, edited by B Robson and R Harris." Journal of Primary Health Care 1, no. 3 (2009): 250. http://dx.doi.org/10.1071/hc09250.
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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.
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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.
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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.
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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.
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Tudor, Keith, and Charles Grinter. "Informing Consent for the Publication of Case Material." Ata: Journal of Psychotherapy Aotearoa New Zealand 18, no. 1 (October 1, 2014): 51–65. http://dx.doi.org/10.9791/ajpanz.2014.05.
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In this article, the authors examine the ethical issues involved in the use of case studies by health professionals when presenting research, specifically focusing on how informed consent is obtained from or, rather, negotiated with the client. It is argued that collecting personal information for the purposes of healing is not the same as collecting it for the purposes of research and, therefore, that informed and voluntary consent for this use is essential. The theoretical principles covering ethics in research are discussed in relation to the use of case studies in publications, based on international codes and declarations, on Te Tiriti o Waitangi, and framed in a relational paradigm. Practical considerations and recommendations for those writing for journals and, specifically, this journal, are presented and promoted.
Waitara
I tēnei tuhinga ka arotakehia e ngā kaituhi ngā take matatika o te whakamahi a ngā ngaio hauora i ngā tauria whaiaro i roto i ā rātou mahi rangahau. Ko te kīi, he rerekā anō te kaupapa kohi korero whaiaro hai whai oranga ki tērā o te kohikohi korero hai mahi rangahau. Nā tēnei, me mātua whakatau korero mātau, whai whakaaetanga hoki ēnei momo mahi. Ka matapakihia nga mātāpono haukoti i te matatika rangahau ki te whakaurunga o ngā tauira whaiaro ki ngā tuhinga whakaputa, e ai ki ngā tohu me ngā whakahau o te ao me tā Te Tiriti o Waitangi: ka horaina, ka tautokohia ngā whakatauhanga whakaaro me ngā whakaritenga mā te hunga e tuhi ana mō ngā huataka, tohutika ki tēnei huataka.
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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.
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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.
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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.
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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.
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Enright, James (Hemi), Anneka Anderson, Rawiri McKree Jansen, Jonathan Murray, Karen Brewer, Vanessa Selak, and Matire Harwood. "Iwi (tribal) data collection at a primary health care organisation in Aotearoa." Journal of Primary Health Care 13, no. 1 (2021): 36. http://dx.doi.org/10.1071/hc20037.
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ABSTRACT INTRODUCTIONIndigenous peoples’ rights include the right to self-determine one’s identity. For Māori, this includes self-assignment of ethnicity, and traditional identities such as Iwi (tribe). New Zealand’s Ministry of Health requires health services to collect ethnicity data using standard protocols. Iwi data are also collected by some health services; however, with no health-specific protocols, little is known about Iwi data collection and quality. The National Hauora Coalition (NHC) Primary Healthcare Organisation (PHO) sought to understand Iwi data collection across its network of primary care providers. AIMTo understand Iwi data collection at the NHC PHO; specifically, is it being routinely collected, how is it being collected and what are the results? METHODSIn 2017, NHC’s general practice clinics were invited to submit their enrolment forms, which capture ethnicity and potentially Iwi information, by e-mail to the audit team. Forms were reviewed to determine whether Iwi information was being collected and if so, what question was being used. Iwi numbers were collated from the annual data extract. RESULTSThirty-three of a total of 35 clinics (94%) submitted their enrolment forms to the audit team. Nine of the 33 clinics (27%) sought Iwi name/s with a specific question on their enrolment form. Six different ‘Iwi’ questions were used by the nine clinics. The data extract revealed that the NHC had Iwi data for 13% (2672/20,814) of its Māori enrolments. Ngāpuhi were the largest Iwi group at the NHC. DISCUSSIONThis is the first study to describe the quantity and quality of Iwi data collection in NZ primary care. Standard procedures for collecting, recording and using Iwi data are being developed by the NHC PHO. These could inform national protocols to optimise the quality of Iwi data.
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Rix, Grant, and Ross Bernay. "A Study of the Effects of Mindfulness in Five Primary Schools in New Zealand." Teachers' Work 11, no. 2 (August 21, 2015): 201–20. http://dx.doi.org/10.24135/teacherswork.v11i2.69.
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This study investigated the effects of an eight-week mindfulness in schools programme delivered in five primary schools in New Zealand. The participants included 126 students ranging in age from 6-11 years old and six classroom teachers. The programme was developed by one of our researchers (Rix) to align with The New Zealand Curriculum (Ministry of Education, 2007) and with a bi-cultural focus in mind. A Māori model of hauora (holistic well-being), Te Whare Tapa Wha, was incorporated as a key element of the programme. Te Whare Tapa Wha describes a Māori perspective on health and well-being which suggests that the house (whare) and its parts are viewed as a metaphor for different aspects of one’s health such that if one part of a house (or one’s health) is not in order, then there will be an effect of the other parts of the house (an individual’s health). Thus, physical health, spiritual health, family health and mental health are all interconnected for a person’s well-being, which is also a critical aspect of mindfulness. Classroom teachers were asked to complete fortnightly journal entries as part of a qualitative analysis of the effectiveness of the programme. A follow-up survey was completed three months after the last mindfulness class to assess any potential long term effects. Findings suggest that the programme may be efficacious for increasing calm, reduced stress, and improved focus and attention. In addition, results indicated enhanced self-awareness, and the development of positive relationships. A number of these outcomes were observed in both students and classroom teachers. These findings suggest that mindfulness practice can make a strong contribution to the key competencies outlined in the New Zealand curriculum. The design of the programme, findings of the study, and future recommendations for implementing mindfulness practice in New Zealand schools are discussed.
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Elder, Hinemoa. "Te Waka Oranga: An Indigenous Intervention for Working with Māori Children and Adolescents with Traumatic Brain Injury." Brain Impairment 14, no. 3 (November 19, 2013): 415–24. http://dx.doi.org/10.1017/brimp.2013.29.
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Background: Application of salient cultural knowledge held by families following child and adolescent traumatic brain injury (TBI) has yet to be documented in the literature. While the importance of the family is a well-established determinant of enhanced outcomes in child and adolescent TBI, the emphasis to date has been on the leading role of professional knowledge. The role of whānau (extended family) is recognised as an essential aspect of hauora (wellbeing) for Māori, who are overrepresented in TBI populations. However, whānau knowledge systems as a potent resource for enhancing recovery outcomes have not previously been explored. This paper describes the development of an indigenous intervention, Te Waka Oranga.Method: Rangahau Kaupapa Māori (Māori determined research methods) theory building was used to develop a TBI intervention for working with Māori. The intervention emerged from the findings and analysis of data from 18 wānanga (culturally determined fora) held on rural, remote and urban marae (traditional meeting houses).Results: The intervention framework, called Te Waka Oranga, describes a process akin to teams of paddlers working together to move a waka (canoe, vessel) in a desired direction of recovery. This activity occurs within a Māori defined space, enabling both world views, that of the whānau and the clinical world, to work together. Whānau knowledge therefore has a vital role alongside clinical knowledge in maximising outcomes in mokopuna (infants, children, adolescents and young adults) with TBI.Conclusion: Te Waka Oranga provides for the equal participation of two knowledge systems, that of whānau and of clinical staff in their work in the context of mokopuna TBI. This framework challenges the existing paradigm of the role of families in child and adolescent TBI rehabilitation by highlighting the essential role of cultural knowledge and practices held within culturally determined groups. Further research is needed to test the intervention.
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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.
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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.
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Moetara, Simon. "Tutu Te Puehu and the Tears of Joseph." Ata: Journal of Psychotherapy Aotearoa New Zealand 20, no. 1 (October 31, 2016): 73–87. http://dx.doi.org/10.9791/ajpanz.2016.07.
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A number of scholars acknowledge the rich resources contained within the wisdom, traditions and knowledge of Indigenous peoples for therapeutic healing. Repositories of collective ancient wisdom may well represent an underutilised resource for coping with challenges and trauma at the levels of both the individual and community. This article argues that the Bible is such a source as it contains a number of trauma narratives which can help in working with clients dealing with trauma. This article explores the Tutu te Puehu model proposed by Ngati Pāoa leader Glen Tupuhi. This Indigenous model that draws on the story of Joseph (Gen. 37–50), a biblical narrative that offers insights in terms of dealing with trauma and reconciliation, centred on the seven occasions that Joseph is said to weep. The model draws on the insights and the convergence of three distinct strands of Glen Tupuhi’s training and experience: his knowledge of te ao Māori, his Christian spirituality and worldview, and his experience in the areas of justice and health.
Waitara
Tēnā ētahi mātauranga ka tautoko arā noa atu kē ngā rawa kai roto i ngā kōrero i ngā tikanga a ia iwi taketake hai haumanu whakaora. Ko ngā huinga kōputunga mātauranga taketake pea te tauria o te rawa kāre e mahia ana hai whakaora i ngā tumatuma i ngā pēhitanga o te tangata o te hāpori rānei. E whakahau ana tēnei tuhinga ko te paipera tētahi o ēnei rawa, ā, kai konei ngā kōrero whētuki ā, he whainga āwhina haumanu kai ēnei mō ngā kiritaki whētuki. E tūhurahia ana e tēnei tuhinga te tauira Tutū te Puehu i whakaputahia ake e Glen Tupuhi, he rangatira nō Ngāti Pāoa, he tauira māori i huri ki te waitara mō Hōhepa (Kēnehi 37–50), he kōrero tāpaenga titirohanga ki te momo pānga ki te whētuki me te noho tahi, pērā ki ngā wāhanga e whitu i kīia nei i tangi a Hōhepa. Ka whakahahakihia ake ngā mōhiotanga me ngā pūtahitanga o ngā io e toru whakangungu, whēako o Glen Tupuhi: tōna mātauranga o te ao Māori, tōna wairua Karaitiana tirohanga whānui ki te ao, me ngā whēako whaiaro mai i te ture me te hauora.
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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.
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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.
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Ahmed, Umaru B. "Muhammadu Agigi's Trans-Saharan Saga by Haji Ahmadu Kano: Comments on an Early Hausa Dramatic Text." History in Africa 18 (1991): 23–38. http://dx.doi.org/10.2307/3172051.
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The material under review comprises two texts of dramatic narratives in Hausa by one “Hajj Ahmed” (henceforth Haji Ahmadu) Kano, who was based in Tunis. The narration was done in 1902, and the story was about the trans-Saharan journey of another Bakano or Kano citizen, from Tripoli to Kano. This traveler was a merchant called Muhammadu Agigi. Haji Ahmadu's narratives were done at the instance of a German scholar and traveler, Rudolf Prietze, who specified the form, which was dialogue, the narration should take. Prietze subsequently had the recorded material annotated, translated, edited and published. Prietze's article appeared under the general title “Wüstenreise des Haussa-Händlers Mohammed Agigi” (“The Journey of the Hausa Trader Muhammadu Agigi Through the Desert”) with the sub-title “Gespräche eines Kaufherrn auf der Reise nach Kano” (“Conversations of a Merchant En Route to Kano”), and was published in two parts (“Von Ghadames nach Rhat [Ghat]” and “Gespräche in Rhat”) in Mittheilungen des Seminars für Orientalische Sprachen zu Berlin (1924), 1-36,175-246.
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Stadlen, Shoël. "Michael Finnissy's ‘This Church’." Tempo 58, no. 229 (July 2004): 52–53. http://dx.doi.org/10.1017/s0040298204280226.
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FINNISSY: This Church. Richard Jackson (bar), Jane Mooney (mezzo), Tony Potter, Larry Yates (narrs), Philip Adams (org), IXION, Choir of Saint Mary de Haura Church and guests, The Saint Mary de Haura Handbell Ringers c. Michael Finnissy. Metier MSV CD92069.
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Obi, Elvis, Aliyu Danjuma Usman, Suleiman Muhammad Sani, and Abdoulie Momodou Sunkary Tekanyi. "Development of a Hybrid Algorithm for User Association and Resource Allocation to Improve Load Balancing and Energy Efficiency in 5G HetNet." ELEKTRIKA- Journal of Electrical Engineering 19, no. 1 (April 24, 2020): 17–25. http://dx.doi.org/10.11113/elektrika.v19n1.156.
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This paper presents the development and integration of a power control algorithm into the User Association Algorithm with Optimal Bandwidth Allocation (UAAOBA) to form a Hybrid Algorithm for User Association and Resource Allocation (HAUARA). The power control algorithm updates the transmit power of the Base Stations (BSs) towards a minimum transmit power that satisfies the minimum data rate requirement (1 Gbps) of the User Equipment UEs. The power update is achieved using the Newton Rhapson’s method and it adapts the transmit powers of the BSs to the number of their connected UEs. The developed HAUARA provides an optimal solution for user associations, bandwidth allocation, and transmit powers to UEs concurrently. This maximizes the network energy efficiency by coordinating the load fairness of the network while guaranteeing the quality of service requirement of the UEs. The network energy efficiency performance of the developed HAUARA is compared with that of the UAAOBA. The results show that the developed algorithm has network energy efficiency improvement of 12.36%, 10.58%, and 13.44% with respect to UAAOBA for increase number of macro BS antennas, pico BSs, and femto BSs, respectively. Also, the network load balancing performance of the developed HAUARA is compared with that of the UAAOBA. The results show that the developed algorithm has network load balancing improvement of 12.62%, 10.04%, and 10.34% with respect to UAAOBA for increase number of macro BS antennas, pico BSs, and femto BSs, respectively. This implies that the developed algorithm outperforms the UAAOBA in terms of network energy efficiency and load balancing.
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Leben, William R. "Newman, Paul & Roxana Ma Newman: Hausa Dictionary: Hausa-English English-Hausa, Ƙamusun Hausa: Hausa-Ingilishi/Ingilishi-Hausa." Journal of African Languages and Linguistics 42, no. 2 (October 1, 2021): 287–90. http://dx.doi.org/10.1515/jall-2021-2023.
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Lacerda, Pedro. "The Dark Red Spot on KBO Haumea." Proceedings of the International Astronomical Union 5, S263 (August 2009): 192–96. http://dx.doi.org/10.1017/s1743921310001730.
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AbstractKuiper belt object 136108 Haumea is one of the most fascinating bodies in our solar system. Approximately 2000 × 1600 × 1000 km in size, it is one of the largest Kuiper belt objects (KBOs) and an unusually elongated one for its size. The shape of Haumea is the result of rotational deformation due to its extremely short 3.9-hour rotation period. Unlike other 1000 km-scale KBOs which are coated in methane ice the surface of Haumea is covered in almost pure H2O-ice. The bulk density of Haumea, estimated around 2.6 g cm−3, suggests a more rocky interior composition, different from the H2O-ice surface. Recently, Haumea has become the second KBO after Pluto to show observable signs of surface features. A region darker and redder than the average surface of Haumea has been identified, the composition and origin of which remain unknown. I discuss this recent finding and what it may tell us about Haumea.
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Shukla, Dhaval, Jerry Kovoor, and B. Indira Devi. "Haustra Cerebri." Pediatric Neurosurgery 46, no. 3 (2010): 247–48. http://dx.doi.org/10.1159/000321924.
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Green, Melanie, and Chris H. Reintges. "Hausa." Lingua 114, no. 1 (January 2004): 77–91. http://dx.doi.org/10.1016/s0024-3841(03)00113-x.
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Schuh, Russell G., and Lawan D. Yalwa. "Hausa." Journal of the International Phonetic Association 23, no. 2 (December 1993): 77–82. http://dx.doi.org/10.1017/s0025100300004886.
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The following description of Hausa is based on the variety of the language spoken in Kano, Nigeria. The sample text is transcribed from a recording of a male native of Kano in his late 30's. This variety of Hausa is considered “standard”. Though Kano is a large urban center with some internal variation in speech, the sound inventory is relatively homogeneous within the city and surrounding area. Kano Hausa is the variety most commonly heard on national and regional radio and television broadcasts in Nigeria as well as most international broadcasting, such as the BBC, Deutsche Welle, Radio Moscow, and Voice of America. Kano Hausa is therefore familiar throughout the Hausa speaking areas of Nigeria as well as Hausa speaking communities in Niger, Ghana, and other areas outside northern Nigeria. Hausa has a standard orthography, in use since the 1930's and also based on the Kano variety. It is familiar to all Hausa speakers literate in the Romanized orthography. (Many Hausas are also literate in Arabic orthography, a variety of which has been used to write Hausa, probably for several centuries. The Arabic orthography for Hausa is less standardized than the Roman orthography and has little formally published literature.)
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Hunter, Linda, and Philip J. Jaggar. "Hausa." International Journal of African Historical Studies 35, no. 2/3 (2002): 541. http://dx.doi.org/10.2307/3097662.
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Sanchez, Diogo M., Rogerio Deienno, Antonio F. B. A. Prado, and Kathleen C. Howell. "Perturbation Maps and the ring of Haumea." Monthly Notices of the Royal Astronomical Society 496, no. 2 (June 16, 2020): 2085–97. http://dx.doi.org/10.1093/mnras/staa1696.
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ABSTRACT The dwarf planet Haumea is a trans-Neptunian object that is orbited by two moons and has a recently discovered ring. The particles of this ring are near the 3:1 resonance between the spin of Haumea and the orbital motion of the particles. In this work, the ring of Haumea is investigated using Perturbation Maps. These maps show the behaviour and impact of perturbations acting over particles around Haumea. The information coming from the maps depends on the integral type for the disturbing acceleration used to build the maps. The types II and IV are used. The numerical simulations are focused in the region between 2000 and 2500 km from the centre of Haumea, which is the region where the ring was observed, considering two initial values for the 3:1 resonant angle: θres = 0° and θres = 270°. The possible stable region for the initial angle θres = 0° is larger than the stable region for the initial angle θres = 270°. Furthermore, we found that these stable regions are not continuous, indicating that there are possible gaps in the ring. Therefore, our results suggest that Haumea may not have only one single ring, but a system of rings instead. Possible transit of the particles between the ring and the region close to the orbit of Namaka is also shown.
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Atuwo, Abdulbasir Ahmad, and Abdurrahman Faruk. "Dangantakar Jigogin Wasu Labaran Magana Jari Ce Da Na Tatsuniyoyin Hausa." Scholars International Journal of Linguistics and Literature 5, no. 8 (August 4, 2022): 217–28. http://dx.doi.org/10.36348/sijll.2022.v05i08.001.
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Idan dai mutum ma’abocin karatun rubutattun labaran Hausa ne, ko mai sha’awar sauraro ko karatun tatsuniyoyin Hausa ne, babu shakka zai riƙa ganin wasu kamannu tsakanin wasu rubutatttun labaran Hausa da kuma tsatsuniyoyi na Hausa. Wannan dalili ne ya sa wannan takarda ta yi tsokaci a kan kyakkyawar dangantakar da ke tsakanin rubutattun labaran Hausa da tatsuniyoyin Hausa. Taken wannan takarda shi ne, “Dangantakar Jigogin Wasu Labaran Magana Jari Ce da Na Tatsuniyoyin Hausa.” Manufar takardar ita ce, kwatanta dangantakar da ke akwai tsakanin wasu labaran da ke cikin Magana Jari Ce I - III da tatsuniyoyin Hausa ta fuskar jigogi, wato saƙonnin da suke ɗauke da su. An karanta wasu ayyukan masana da suka yi a kan fagagen tatsuniyoyi da rubutattun labaran Hausa. An kuma karanta littafin Magana Jari Ce I-III a matsayin dabaru da hanyoyin gudanar da bincike. An ɗora wannan bincike a kan Ra’in Tsarin Adabi (Structural Theory) na Propp (1928). Bayan an ƙare binciken, sai aka gano cewa, akwai kyakkyawar alaƙa ta fuskar jigogi tsakanin wasu labaran Magana Jari Ce I-III da tatsuniyoyin Hausa. Wannan alaƙa kamar yadda aka gano ta samu ne saboda rubutattun labaran Hausa sun tusgo gyauronsu ne daga tatsuniyoyin Hausa. Haka kuma, mawallafin littafin Magana Jari Ce I-III wato Abubakar Imam ya daɗe yana sauraron tsatsunoyin Hausa daga bakin kakanninsa tun yana yaro ƙarami kamar yadda kowane yaro ke tashi da sauraron su a ƙasar Hausa. Wannan babu shakka ya tasiranci tunanin Abubakar Imam wajen gina littafin Magana Jari Ce I-III.
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Maikanti, Sale, Yap Ngee Thai, Jurgen Martin Burkhardt, Yong Mei Fung, Salina Binti Husain, and Olúwadọrọ̀ Jacob Oludare. "Mispronunciation and Substitution of Mid-high Front and Back Hausa Vowels by Yorùbá Native Speakers." REiLA : Journal of Research and Innovation in Language 3, no. 1 (April 19, 2021): 1–16. http://dx.doi.org/10.31849/reila.v3i1.6107.
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The mid short vowels: /e/ and /o/ are among the vowels shared between Hausa and Yorùbá but differ in Hausa mid-high long, front and back vowels: /e:/ and /o:/. The phonemic differences in the two languages have caused learning difficulties among the Yorùbá native speakers to achieve their second language learning desire and competence. Yorùbá-Hausa learners mispronounce certain disyllabic Hausa words due to the substitution of vowels in the first and second syllables. Thus, both lexical and grammatical meanings of the Hausa words are affected. This study examined the production of the 12 Hausa vowels by level 1 and level 3 students who were learning Hausa as a second language to determine if there was a significant difference in how level 1 and level 3 students pronounced the short and long mid-high, front and back Hausa vowels. 88 Yorùbá native speakers were recruited using purposive sampling. Twenty-four different wordlists extracted from Bargery's (1934) Hausa-English dictionary and prepared in carrier phrases were audio-recorded. It was a mixed-method, and the results were discussed within the theoretical framework of Flege and Bohn's (2020) Revised Speech Learning Model and Corder's (1967) 'Error Analysis Model'. The results of the Mann-Whitney U test revealed that participants in level 1 generally performed lower than level 3 participants in the pronunciation of mid-Hausa vowels due to substitutions. Such errors have pedagogical implication in learning Hausa as a second language, and if not addressed accordingly, the standard of Hausa will continue to fall at an undesirable and alarming rate.