Journal articles on the topic 'Ka mua ka muri'
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1
Aydon-Pou, Violet. "Ka muri, ka mua – Walking backwards into the future." He Rourou 2, no. 1 (October 25, 2022): 126–31. http://dx.doi.org/10.54474/herourou.v2i1.7155.
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Pēwhairangi Trego-Hall, Tiana, Lily Kay Matariki O’Neill, Anna Fleming, and Verity Armstrong. "Tiana Pēwhairangi Trego-Hall and Lily Kay Matariki O’Neill in conversation with Anna Hinehou Fleming and Verity Armstrong." Ata: Journal of Psychotherapy Aotearoa New Zealand 26, no. 1 (July 30, 2022): 73–83. http://dx.doi.org/10.9791/ajpanz.2022.05.
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Ka pū te ruha, ka hao te rangatahi — The old fishing net is replaced by the new fishing net. This whakatauki reminds us that our rangatahi, our young people, as our next generation, are the ones that will take the lead. The following kōrero emerged from the rangatahi panel which Tiana and Lily were part of at the NZAP’s Te Ipu Taiao Climate Crucible hui in March 2021. We received much feedback and gratitude around the indigenous perspective that each young person brought with regard to the current climate crisis, and so we asked them if they would be interested in a follow up interview that could be published. As Aotearoa’s next generation, we were interested to further explore their experiences and feelings as indigenous rangatahi living in Te Ao Hurihuri, our ever changing world.
Ka pū te ruha, ka hao te rangatahi. He whakamaumaharatanga mai tā tēnei whakataukī ko ā tātau rangatahi, ā tātau taiohi, te reanga whai muri mai, ngā kaitātaki mō apōpō. I puta mai ngā kōrero e whai ake nei i te rōpū rangatahi i roto nei a Tiana rāua ko Riri i te hui a Te Ipu Taiao Climate Crucible hui a NZAP i te marama o Poutū-te-rangi 2021. Tino koa, tino maha ngā kōrero a ngā taiohi i whakahokia mai e whakaputa ana i ō rātau tirohanga mō te āhuarangi mōrearea ōnaianei. Nā tēnei ka pātaihia rātau mena ka aro ake rātau ki ētahi uiuinga, ka tāia nei pea ā tōna wā. Nā te mea ko rātau te reanga e piki ake ana, e tino kaikā ana mātau ki te whai haere i ō rātau wheako me ō rātau whakaaro — ngā taiohi tangata whenua e noho ana i roto i tēnei Ao Hurihuri, tō tātau ao e kore nei e mutu te hurihuri.
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Thorpe, Miranda. "The Psychological Advantages of Enhanced Sensitive Attunement Through Nappy-Free Elimination Communication." Ata: Journal of Psychotherapy Aotearoa New Zealand 18, no. 2 (December 31, 2014): 127–39. http://dx.doi.org/10.9791/ajpanz.2014.12.
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The emotional and environmental impact of transitioning from a nappy-free culture to a society dependent on disposable nappies comes at a cost. After a seven-month “baby observation” travelling through Asia, my hypothesis is that the traditional indigenous method of managing the baby’s elimination enhances attunement, bonding, and attachment, and when the child feels held in mind by the mother in this way he is more emotionally regulated and somatically connected. However, the exponential use of disposable nappies may be our blind spot where neither the dangers to the psychological and physical health of the future generation, nor to the planet, are being held in mind.
Waitara
He utu ka tau ki te taha kare-ā-roto, taha pūtaiao mai i te whakawhitinga i tētahi ahurei kope pātea ki tētahi hapori whakamau kope whiu. I muri mai i te mātakitakinga kōhungahunga i te haerērētanga i Āhia, e whakapae ana au nā te tikanga whakahaere whakaputa para a te kōhungahunga ka hōhonu kē ake te piri te pirihonga, ā, inā rongo te tamaiti i te pēnei o tōna mau ki tōna whāea ka mauri tau ake te atoato. Heoi anō, ko te mahi tautokonga mau kope whiu pea tō tātou whakapuranga kanohi inā te kore e whakaaro ake ki ngā tūpatonga ki te oranga hinengaro oranga tinana ki ngā rēanga o anamata, tae atu hoki ki a Papatuanuku.
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De Leon, Jennifer. "My House Burned Down." Ata: Journal of Psychotherapy Aotearoa New Zealand 16, no. 1 (October 22, 2012): 73–85. http://dx.doi.org/10.9791/ajpanz.2012.08.
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This article, originally presented in the context of and following a dance performance, discusses how the author, also the choreographer/performer and a dance therapist, works with movement and meaning as part of the therapeutic journey. Following some discussion about dance, the language of dance, and dance therapy, the article presents the view that the concept of relinquishment, as represented by the title of the paper, is intrinsically linked to the concept of home, and that, without recognising the significance of relinquishment, we cannot fully know or understand the concept of “home”. Both the dance work, represented in pictures in the text, and the paper itself explicate this link between home and relinquishment: presenting the idea that by recognising and embracing relinquishment we come closer to knowing wholeness and wellness. The article also describes how the performed dance My House Burned Down can be interpreted as a therapeutic process and, as such, can be seen to move through struggle to a new perspective on presently held ideas about ‘home,’ ‘self’ and the capacity and potential of one’s self.
Ko tēnei tuhinga, taketake ake i whakaatuhia i roto i te horopaki whakaari kanikani, ā, whai muri mai i matapakihia i pēhea tā te kaituhi, me te kaiwhakarite/kaikanikani me tētahi kaiwhakaora kaikanikani, whakamahi i ngā oreorehanga me ngā tikanga hai haerenga whakaora. I muri i tētahi matapakinga kanikani, ko te reo kanikani, me te whakaoranga kanikani, ka whakaatuhia e te tuhinga te aroro tuku, e ai ki tā te ingoa o te pepa, e mau pū ana ki te aroro mō kāinga , ā, inā kore e mōhio i te takenui o te tuku, kāre tātou e mōhio whānui, e mātau rānei ki te aroro o “kāinga”. Takirua ko te mahi kanikani whakaahuahia nei i roto i ngā whakaata kei roto i te kupu, me te tuhinga tonu e whakamārama ana i tē hononga o te kāinga me te tuku: he whakaaturanga i te ariā mā te kitenga, tauawhinga tukunga ka tata atu tātou ki te mōhiotanga o te kotahitanga me te oranga. Ka whakaahuahia anō hoki e te tuhinga me pēhea te whakaaritanga kanikani I Wera Taku Whare e taea ai te kī he takinga oranga ā, ka kitea te wheta ki tētahi tirohanga hou tae atu hoki te tētahi whakaarohanga hurihanga.
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Von Sommaruga Howard, Teresa. "Conducting Large Groups." Ata: Journal of Psychotherapy Aotearoa New Zealand 18, no. 2 (December 31, 2014): 113–25. http://dx.doi.org/10.9791/ajpanz.2014.11.
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When a conductor steps in to conduct a large group she steps into a singular place: a nodal point, that carries with it many unconscious expectations that need decoding in order to understand what is happening. This paper gives an impression of my experience of conducting large groups in Finland. It has been written in close cooperation with Aila Kauranen, a Finnish group psychotherapist. I paid 10 visits to Finland: one to the Arctic Circle and nine to Helsinki. On two occasions, after a regular pattern of visiting every six months, the expected return invitation did not arrive. Both times this break occurred I felt it as a painful shock. It led me into some deep thinking about why this had happened. After studying Finland’s history and connecting my experience to the events both in and around the group, I realised that the unexpected and sudden breaks in continuity were perhaps the only way in which those associated with the workshops could let me know something of the deep social trauma they carried.
Waitara
Inā hīkoi he kaitaki ki te taki ropū matarahi, ka hīkoi ia ki tētahi tūnga takitahi: he pūpeka, kawenga wawata o te mano mauri moe e mate pukuana kia mōhio ai he aha te aha. Mai i tēnei tuhinga ka hoatu he hāraunga o aku wheako taki rōpū matarahi i Hinerangi. He mea tuhi i raro i te mahitahitanga ki a Aila Kauranen, he kaiwhakaora hinengaro rōpū Hinerangi. Tekau ngā wāhanga i haere au ki Hinerangi: kotahi ki te Awhio Raki e iwa ki Heretiniki. E rua ngā wā, i muri mai o te haerenga ia ono marama, kāre i puta mai te pōhiri hoki atu. Ia wā i whātia, tino kaha te taunga hihiko pōuri ki ahua. Ka huri ki te whaiwhakaaro hōhōnu mō tēnei take. I te mutunga o te whai mātauranga mō te whakapapa o Hinerangi me te whakahāngaitanga atu i aku wheako i waenga i te rōpū, ka kite au ko ngā whatinga whakahaere ohotata, ohorere hoki, te momo whakamōhio mai a ngā tāngata o nga rōpū awheawhe rā i te taumaha o te mamae e maua ana e rātou.
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Balfour, Crispin. "Te Tipu Haere." Ata: Journal of Psychotherapy Aotearoa New Zealand 22, no. 1 (September 24, 2018): 49–61. http://dx.doi.org/10.9791/ajpanz.2018.05.
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For many years my practice of psychotherapy has been informed by two papers written nearly 60 years ago by Donald Winnicott: “The Capacity to be Alone” in 1958 and “The True and False Self” in 1960. I often find myself sitting with the experience of someone searching in me for themselves, sometimes insisting that I explain how they should be in the world, as if I am supposed to know who they are better than them; sometimes there is a sense of seduction associated with this experience. Recently I connected with a quote from Uri Bronfenbrenner: “In order to develop normally, a child requires progressively more complex joint activity with one or more adults who have an irrational emotional relationship with the child. Somebody’s got to be crazy about that kid. That’s number one. First, last, and always”. In this paper I consider how my patients have taught me both how to be alone with them and also be crazy about them, so they can grow themselves.
Whakarāpopotonga
Kua hia tau au e huri ana ki ngā whakaakoranga mai o ngā tuhinga e rua ā Tānara Winikoti i tuhia e ono tekau tau ki muri: “Te Kaha ki te Tūtahanga” i te tau 1958 me “Te Tuakiri Pono te Tuakiri Hewa” i te tau 1960. He wā anō ka puta ake he hau pēnei i te mea e kimi haere ana he tangata i a ia i roto i a hau, ka tohe mai hoki māku e whakamārama atu me pēhea tōnā āhua i roto i te ao i runga i te whakaaro he mōhio ake au i a rātau ko wai rātau; i ētahi wā puta mai ai he āhua hīanga. I kō tata tonu ake nei ka tūpono au ki tētahi kīanga a Uri Porohenaperena: “E whanake maori ai, me āta whakaraupapa kia piki haere ake te uaua o ngā tākarotahi a te tamaiti me tētahi pakeke, ētahi pākeke he heahea noa iho nei te whakapiri ki te tamaiti. Me piripono tonu he tangata ki taua tamaiti. Koinā te tuatahi. Tuatahi, tuamutunga, ākē ākē”. I roto i tēnei tuhinga ka whakaarohia ake e au te whakaakohanga mai a āku tūroro me pēhea te noho tūtāhanga i ō rātau taha i tua atu i te noho kaingākau ki a rātau kia kaha ai rātau ki te whakatipu ake i a rātau anō.
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Bowater, Margaret. "Dreamwork." Ata: Journal of Psychotherapy Aotearoa New Zealand 18, no. 2 (December 31, 2014): 141–47. http://dx.doi.org/10.9791/ajpanz.2014.13.
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My passion for dreamwork arose from discovering the power of dreams as a multi-level spiritual process within me and others in 1985 when I joined a group of therapists meeting regularly to explore our dreams. For several years we laughed and cried together as we discovered new insights, challenges, affirmations, and healing. I was inspired by a “big dream” of my own about embarking on a journey of the soul. I studied to learn more about dreams and began leading workshops, seeing with awe how dreams opened windows into everyone’s inner experience, from post-trauma nightmares to perceptive feedback on personal issues to unforgettable mystical visions. I learned to ask simple questions of dreamers and I take continuing delight in seeing the “Aha” in the eyes of clients, students, and colleagues as they make connections and discover new perspectives. From the beginning of psychotherapy, dreamwork in one form or another has been of its essence.
Waitara
I pupū ake taku ngākaunui ki te whakarehu i te kitenga i te awe o te moemoeā pēnei ki tētahi paparanga hātepe wairua i roto i a au me ētahi atu, i te tau 1985, i tōku piringa ki tētahi rōpū kaihaumanu tūtakitaki ai ki te hōpara i ā mātou moemoeā. He maha ngā tau kata tahi, tangi tahi ai mātou ia wā kitea he tirohanga hou, he takinga, he whakakoihanga, he tumahuhanga. Whakahiringa ngākauhia ahau i tētahi pekerangi nui āku. Ka whakawhānuihia ake e au aku akoranga mō tēnei mea te moemoeā ka tīmata ki te taki awheawhe me te kite kaiora i te mahi a te moemoeā ki te whakatuwhera huarahi wheako whakaroto o te katoa, mai i ngā kuku i muri pāmamae ki ngā whakautu hōhonu whakapā ki ngā take whearo ki ngā kitenga māminga. I mōhio au kia noho mahuki ngā pātai, ā, e haere tonu ana te harikoa ki te kite i te taka o te māramatanga ki ngā kanohi o ngā kiritaki, ākonga me ngā hoamahi ia wā puta mai ngā hononga me ngā kitenga hou. Mai i te tīmatanga o te whakaoranga hinengaro, ko te whakarehu me ōna āhua tōna iho.
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Silva, Kalena. "Ka 'Olelo Mua Na Ka Luna Ho'oponopono (Editor's Introduction)." Ka Ho'oilina/The Legacy 1, no. 1 (2002): iii—v. http://dx.doi.org/10.1353/kah.2003.0009.
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Silva, Kalena. "Ka 'Olelo Mua Na Ka Luna Ho'oponopono (Editor's Introduction)." Ka Ho'oilina/The Legacy 1, no. 2 (2002): iv—v. http://dx.doi.org/10.1353/kah.2003.0022.
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Silva, Kalena. "Ka 'Olelo Mua Na Ka Luna Ho'oponopono (Editor's Introduction)." Ka Ho'oilina/The Legacy 2, no. 1 (2003): III—IV. http://dx.doi.org/10.1353/kah.2004.0012.
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Silva, Kalena. "Ka 'Olelo Mua Na Ka Luna Ho'oponopono (Editor's Introduction)." Ka Ho'oilina/The Legacy 3, no. 1 (2004): iv. http://dx.doi.org/10.1353/kah.2004.0020.
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Silva, Kalena. "Ka 'Olelo Mua Na Ka Luna Ho'oponopono (Editor's Introduction)." Ka Ho'oilina/The Legacy 4, no. 1 (2005): III—IV. http://dx.doi.org/10.1353/kah.2006.0005.
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Silva, Kalena. "Ka 'Ōlelo Mua Na Ka Luna Ho'oponopono (Editor's Introduction)." Ka Ho'oilina/The Legacy 5, no. 1 (2006): iii—iv. http://dx.doi.org/10.1353/kah.2006.0017.
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Kelly, Marjorie. "Hawai'iloa: ka 'imi 'ike, Seeker of Knowledge:Hawai'iloa: ka 'imi 'ike, Seeker of Knowledge." Museum Anthropology 19, no. 2 (September 1995): 91–95. http://dx.doi.org/10.1525/mua.1995.19.2.91.
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Shekhar, Adithya, Stephen M. Howell, Alexander J. Nedopil, and Maury L. Hull. "Excellent and Good Results Treating Stiffness with Early and Late Manipulation after Unrestricted Caliper-Verified Kinematically Aligned TKA." Journal of Personalized Medicine 12, no. 2 (February 18, 2022): 304. http://dx.doi.org/10.3390/jpm12020304.
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Manipulation under anesthesia (MUA) for stiffness within 6 to 12 weeks after mechanically aligned total knee arthroplasty (TKA) generally yields better outcome scores than an MUA performed later. However, the timing of MUA after unrestricted, caliper-verified, kinematically aligned (KA) TKA remains uncertain. A retrospective review identified 82 of 3558 (2.3%) KA TKA patients treated with an MUA between 2010 and 2017. Thirty patients treated with an MUA within 3 months of the TKA (i.e., early) and 24 in the late group (i.e., >3 months) returned a questionnaire after a mean of 6 years and 5 years, respectively. Mean outcome scores for the early vs. late group were 78 vs. 62 for the Forgotten Joint Score (FJS) (p = 0.023) and 42 vs. 39 for the Oxford Knee Score (OKS) (p = 0.037). Subjectively, the early vs. late group responses indicated that 83% vs. 67% walked without a limp, 73% vs. 54% had normal extension, and 43% vs. 25% had normal flexion. An MUA within 3 months after unrestricted KA TKA provided excellent FJS and OKS at final follow-up relative to a late MUA. A late MUA performed after 3 months is worth consideration because of the good FJS and OKS scores, albeit with a risk of a persistent limp and limitation in knee extension and flexion.
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Sandle, Rod. "Extending What We Can Talk About." Ata: Journal of Psychotherapy Aotearoa New Zealand 20, no. 1 (October 31, 2016): 47–56. http://dx.doi.org/10.9791/ajpanz.2016.05.
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Spirit has often been separated from body and mind and treated as not amenable to scientific study. A big influence in this regard was Ludwig Wittgenstein who, in 1922, came to the conclusion that the language of science was not able to talk about the mystical, saying, “There is indeed the inexpressible. This shows itself; it is the mystical” (p. 90). With the development of the science of the human mind and human relationships, spirit is perhaps becoming more amenable again to study. Alexander Lowen (1988) brought the concept of “spirit” under scientific and therapeutic observation through the concept of bio-energy, working with the body as well as the mind. Donald Winnicott (1953, 1960), through the idea of transitional phenomena, placed the language of the mystical in a psychodynamic and scientific context. Alan Schore (2012) has provided a neurophysiological way of talking about how the unconscious process contributes to human development through relationship. Patanjali’s Yogasutra, compiled 2,000 years ago, covers similar ground in a way which remains useful and relevant and which helps in understanding the distinction between mind and body and spirit.
Waitara
Tēnā ia anei i te nuinga o te wā wehea ai te wairua mai i te tinana me te hinengaro, ā, meatia ai kāre e whaiwāhi hai kuapapa mātai hinengaro. I te tau 1922, ka puta te whakataunga a Ludwig Wittgenstein kāre e taea e te reo pūtaiao te kōrero mō te tūāhu, arā, ko tāna, ‘Āe ra hoki! Kāre he kupu hai whakaahua. Koianei tōna tohu atua’ (w. 90). Kua whaneke ake nei te taiao o te hinengaro me te whakawhanaungatanga, kua rata haere pea te wā wānanga wairua. Nā Alexander Lowen (1998) i mau te ariā ‘wairua’ ki raro i te tirohanga mātai hinengaro mātai haumanu mā te ariā pūngao koiora, mahiatahitia nei te tinana me te hinengaro. Nā Donald Winnicott (1953, 1960), i whakauru te reo ā-wairua ki roto i te horopaki mātauranga pūtaiao, whakahihiko hinengaro. Kua homai e Alan Schore he ara kōrerohanga mātai whaiaroaro mō te hatepenga mauri moe ki te whanaketanga o te tangata puta mai i te whakawhanaungatanga. He rite tonu te papa pōtaea e tā Patanjali Yogasutra, i whakaemihia rua mano tau ki muri, ā, e hāngai tonu ana e whai hua tonu ana hoki me te āwhina i te mātauranga whai haere i te rangatiratanga o te hinengaro te tinana me te wairua.
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Tudor, Keith, and Colin Wrennall. "Finding a New Place to Stand." Ata: Journal of Psychotherapy Aotearoa New Zealand 21, no. 2 (March 21, 2018): 177–94. http://dx.doi.org/10.9791/ajpanz.2017.16.
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This article is based on an interview of Colin Wrennall conducted by Keith Tudor. We first met as a result of Keith contacting Colin with regard to The Book of Evan, and got to know each other more through some further conversations. The interview itself was conducted in a conversational style; the resulting article is based on a transcription of the interview and subsequent research, and further writing and editing. The article focuses on and covers Colin’s background and work in farming and psychotherapy and, specifically, psychodrama, and discusses the interplay between these two worlds. Following this and drawing on matters arising from the first part of our recorded conversation and subsequent writing, in the second part of the article, we discuss the phenomenon of our ageing practitioner community, sustainable professional development, and succession-planning.
Whakarāpopotonga
Ko te uiuinga o Kōrini Werenara e Kīhi Tūhoro te tūāpapa o tēnei kōrero. I ara ake te tūtakitanga tuatahi i te whakapānga atu o Kīhi i a Kōrini mō te pukapuka Te Pukapuka o Ēwana, ā, ka mōhio pai ake i a māua mai i ngā kōrerorerohangai muri ake. He kōrero te momo hiki i te pātaitai, hoi anō nō te hopu reo o taua uiuinga me ngā rangahau te pūtake o tēnei tuhinga. Ka arotake tēnei tuhinga i te whakatipuranga ake o Kōrini me tāna mahi kaipāmu, me te mahi whakaora hinengaro pokapū tonu ki te whakatautau hinengaro, ka matapaki ai i te haeretahinga o ēnei ao e rua. I muri ake mai i nga take ara ake i te wāhanga tuatahi o te hopunga reo me ngā tuhinga i tuhia, i roto i te wāhanga tuarua o te pepa, ka matapakihia te āhua o te taipakeke haere o te hunga mahi o te hāpori, te pupuri whanake ngoio me te whakatakotoranga-tauatanga.
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Malcolm, Outi, and Brigitte Puls. "Seeing and Being Seen." Ata: Journal of Psychotherapy Aotearoa New Zealand 21, no. 2 (March 21, 2018): 133–47. http://dx.doi.org/10.9791/ajpanz.2017.13.
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This paper, based on a hermeneutic literature review, explores eye contact in psychotherapy from three different perspectives: mother-infant research, neurosciences and psychoanalytic psychotherapists’ writing. The authors subsequently explore their own experiences and synthesise their findings to recommend the use of eye contact as an intentional and necessary psychotherapeutic tool.
Whakarāpopotonga
Ko tēnei tuhinga, whakapapahia nei i runga i te whakamāramatanga arotake tuhinga, he tūhuranga whakamau kanohi mai i ngā tirohanga e toru i roto i ngā whakaoranga hinengaro; te rangahau whāea-pēpi, pūtaiao mate ioio me ngā tuhinga tātarihanga hinengaro ā ngā kaiwhakaora hinengaro. Whai muri mai ka tūhurahia e ngā kaituhi ō rātau ake whēako ka hono i ngā hua ki te whakahau kia tautokohia te whakamau kanohi hai taumahi whakaora hinengaro mārire.
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Solomon, Paul. "Response to Seán Manning’s Article: “Why Psychotherapy Must Be Secular”." Ata: Journal of Psychotherapy Aotearoa New Zealand 20, no. 1 (October 31, 2016): 89–95. http://dx.doi.org/10.9791/10.9791/ajpanz.2016.08.
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This article proposes that rather than being inherently dangerous, religions originate in times when people experience inter-tribal wars or other existential anxieties, and evolve in tandem with societal developments; as people become more peaceful, so do their religions. Based on Volkan’s (1985, 2006) analysis of psychological aspects of the conflict after 9/11 between America and some Muslims, it is suggested that religion serves as an ethnic and national identifier rather than being the source of the conflict. Jung’s idea that “gods” correspond to unconscious psychic factors rather than existing as entities is cited.
Waitara
E kī ana tēnei tuhinga ehara i te ira mōrearea, engari ahu kē mai ai ngā hāhi i ngā putanga mai o ngā wheako mai i ngā riri-ā-iwi ki te iwi o ētahi atu anipānga kē atu rānei, ka putaputa haere ake i te whanaketanga hāpori; ka hūmāriē haere ake te tangata, ka pērā anō hoki ō rātau hāhi. Whakapapa atu ki tā Wākena (1985, 2006) tātarihanga i ētahi wāhanga mātai whaiaroaro o te taupatupatu i muri mai i 9/11 i waenga i a Ameika me ētahi Muhirama, ka puta ake te whakaaro he wāhi tuku momo tangata whakaatu iwi tangata kē te hāhi, ehara i te pūtaketanga o te riri. Ka whakahauhia ake te kī a Jung, he rite kē ngā “atua” ki ngā aranga kauwaka mauri moe kaua ki ngā kitenga kanohi.
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Ymeraj, Sibela. "Marrëdhëniet e prindërve me fëmijët e parë." Optime 12, no. 1-2 (October 27, 2021): 84–91. http://dx.doi.org/10.55312/op.v12i1-2.191.
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Objektivi: Qëllimi i këtij studimi është eksplorimi i mëtejshëm i marrëdhënies së ngushtë prind-fëmijë, por duke u fokusuar vetëm tek marrëdhënia e prindërve më fëmijën e parë. Cila është marrëdhënia që kanë krijuar këta prindër me fëmijën e tyre të parë?
Ajo që ka qenë shtysa kryesore për mua në realizimin e këtij studimi, ka qenë fakti që unë personalisht jam fëmija i parë në familje. Marrëdhënia apo raporti që unë kam me prindërit krahasuar me vëllain tim është krejt ndryshe nga marrëdhënia që ai ka me prindërit. Kjo ka qenë një nga arsyet që mua më ka bërë përshtypje dhe prandaj kam marrë nismwn për ta bërë pjesë të studimit tim, eksplorimin e mëtejshëm të kësaj marrëdhënie.
Metodologjia: Intervista gjysmë e strukturuar. Për mbledhjen e të dhënave kam përdorur intervistën gjysmë të strukturuar dhe kam intervistuar: Prindërit (nënën ose babain), fëmijët e parë në familje.
Intervistat me personat kyç të studimit i kam zhvilluar në ambientet e shtëpisë së të intervistuarve, kështu që ambienti ishte i përshtatshëm për një bashkëbisedim të qetë dhe po ashtu njohja e terrenit nga ana e prindërve përbënte avantazh për mua pasi ata mund të shpreheshin më lirshëm dhe intervistat të ishin më frytdhënëse për studimin.
Në disa raste më është dashur të dal pak nga korniza e pyetjeve të parapërgatitura, për të qëndruar dhe hulumtuar më shumë rreth një çështjeje të caktuar.
Për realizimin e këtij studimi kam përdorur modelin e kampionimit pa probabilitet dhe kam përdorur më konkretisht kampionimin e konveniencës. Kam zgjedhur pikërisht këtë metodë kampionimi sepse ishte metoda më e përshtatshme për studimin tim. Ky lloj kampionimi ishte lehtësisht i disponueshëm dhe i arritshëm për mua si studiuese.85
Sibela Ymeraj
Pyetjet kërkimore:
A ndryshojnë marrëdhëniet që krijojnë prindërit me fëmijët e parë krahasuar me fëmijët e tjerë në familje? Përse ndryshojnë këto marrëdhënie? Cilat janë disa nga arsyet dhe disa nga karakteristikat dalluese të këtyre fëmijëve krahasuar me fëmijët e tjerë në familje? A ndikojnë këto karakteristika në krijimin e kësaj mardhënieje? A krijojnë fëmijët e parë lidhje apo marrëdhënie më të forta me prindërit krahasuar me fëmijët e tjerë?
Rezultatet: Përgjithësisht rezultatet e studimit kanë përmbushur pritshmëritë e mia lidhur me marrëdhënien prind-fëmijë, në bazë të radhës së lindjes. Rikonfirmova faktin që fëmijët e parë kanë kërkesë më të lartë llogarie nga prindërit, në thuajse të gjitha fushat e jetës. Ajo që më bëri përshtypje ishte lidhja mes këtij kontrolli dhe nivelin e ankthit tek fëmija i parë.
Fjalë çelës: Fëmijë i parë => => Fëmijë i sapolindur, foshnjë djalë apo vajzë që nga lindja deri në moshën 18 vjeç do të konsiderohet fëmijë. Fëmijë i parë do të quhet çdo fëmijë që është i pari nga radha e lindjes së fëmijëve. Prind=> Prind quhet nëna dhe babai përkundrejt fëmijëve të tyre.
Mardhënie prindërore=> Marrëdhëniet sociale, afektive, emocionale që krijojnë prindërit me fëmijët e tyre. Lidhje e fortë=> Afrim i dy individëve apo i dy palëve në një marrëdhënie të ngushtë dhe të drejtpërdrejtë. Përgjegjësi=> Organizuesi dhe drejtuesi i punës së disa personave të tjerë në një moment të caktuar. Detyrimi që ka dikush për t’u përgjigjur për punën dhe veprimet e veta.
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Pukui, Mary Kawena, and Noelani Arista. "No ka Mahi'ai 'Ana, Mahele 1: 'Olelo Mua no ka 'Ohina HEN = Agricultural Lore, Part 1: Introduction to the HEN Collection." Ka Ho'oilina/The Legacy 1, no. 1 (2002): 2–29. http://dx.doi.org/10.1353/kah.2003.0006.
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Pukui, Mary Kawena. "No ka Mahi'ai 'Ana, Mahele 2: 'Olelo Mua no ka 'Ohina HEN = Agricultural Lore, Part 2: Introduction to the HEN Collection." Ka Ho'oilina/The Legacy 1, no. 2 (2002): 172–79. http://dx.doi.org/10.1353/kah.2003.0021.
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Pukui, Mary Kawena, and Kaliko Trapp. "No ka Mahi'ai 'Ana, Mahele 3: 'Olelo Mua no ka 'Ohina HEN = Agricultural Lore, Part 3: Introduction to the HEN Collection." Ka Ho'oilina/The Legacy 2, no. 1 (2003): 2–15. http://dx.doi.org/10.1353/kah.2004.0011.
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Kalokuokamaile, Z. P. K., Mary Kawena Pukui, and Kaliko Trapp. "No ka Mahi'ai 'Ana, Mahele 4: 'Olelo Mua no ka 'Ohina HEN = Agricultural Lore, Part 4: Introduction to the HEN Collection." Ka Ho'oilina/The Legacy 3, no. 1 (2004): 2–21. http://dx.doi.org/10.1353/kah.2004.0018.
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Kamakau, Samuel Manaiakalani, Mary Kawena Pukui, and Kaliko Trapp. "No ka Mahi'ai 'Ana, Mahele 5: 'Olelo Mua no ka 'Ohina HEN = Agricultural Lore, Part 5: Introduction to the HEN Collection." Ka Ho'oilina/The Legacy 4, no. 1 (2005): 2–13. http://dx.doi.org/10.1353/kah.2006.0008.
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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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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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Manning, Seán. "On Why Psychotherapy Must Be a Secular Discipline." Ata: Journal of Psychotherapy Aotearoa New Zealand 19, no. 2 (December 1, 2015): 159–72. http://dx.doi.org/10.9791/ajpanz.2015.15.
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I argue in this article that religion is dangerous, providing some historical and current examples. I explore the phenomenon of religious and spiritual belief from a scientific perspective, particularly using the ideas of psychologist and neuroscientist Michael Graziano who suggested that our social perceptual system is responsible not only for constructing models of other minds, but also for creating Gods and spirits in our own image, and for creating models of our own minds. These observations lead to the central argument that psychotherapy, in studying mind and attempting to ameliorate its discomforts, must treat the perception of a spirit world in the same way that it treats our perception of our own and others’ minds and selves, and therefore must maintain a religiously secular stance.
Waitara
I roto i tēnei tuhing e whakapae ana au he mōrearea te hāhi, ā, ka whakarato i ētahi tauira o mua o nāianei hoki. Ka hōrapahia pēnei ki tā te mātauranga pūtaiao te āhua o te hāhi me te whakapono wairua, aro kau nei ki ngā whakaaro o te kaimātai hinegaro me te kaimātai pūtaiaoio a Mikaere Karatiano e kī nei ko te ture aronga a tō tātau hāpori te take mō te mahi tauira o ētahi atu hinengaro, me te hanga Atua, wairua pēnei ki ō tātau ake hanga, ā, hei hanga ata o ō tātau ake hinegaro. Nā ēnei tirohanga ka tākina ki te pūtake o te tautohe i te wā wānangahia e te kaiwhakaora hinengaro te hinengaro ka whakatete ki te whakakora i aua mānukanuka me āta huri ki te whakaora i te tirohanga ki te ao wairua pēnei anō i te whāwhā i tā tātau tirohanga ki ō tātau ake me ō ētahi atu hinengaro, whaiaro hoki, ā, me mātua mau ki tētahi tirohanga hāhi noa.
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Pukui, Mary Kawena 1895-1986, Holo Ho'opai, 'Ōiwi Parker Jones, and Keao NeSmith. "No ka Mahi'ai 'Ana, Māhele 6: Ōlelo Mua no ka 'Ohina HEN = Agricultural Lore, Part 6: Introduction to the HEN Collection." Ka Ho'oilina/The Legacy 5, no. 1 (2006): 2–23. http://dx.doi.org/10.1353/kah.2006.0016.
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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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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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Kurashima, Natalie, Jason Jeremiah, and and Tamara Ticktin. "I Ka Wā Ma Mua: The Value of a Historical Ecology Approach to Ecological Restoration in Hawai‘i." Pacific Science 71, no. 4 (October 2017): 437–56. http://dx.doi.org/10.2984/71.4.4.
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Hasa, Riza. "Saraje pashallarësh në Elbasan, por kush ishte pashai?" Revista Albanon 1, no. 2 (October 17, 2021): 59–62. http://dx.doi.org/10.54273/ra.v1i2.108.
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Gjatë punimeve për restaurimin e rrugës “Thoma Kalefi” në qytetin e Elbasanit, në vitin 2013, u zbulua një segment muri, i cili shkonte paralel me rrugën në pjesën perëndimore të saj me orientim veri–jug. Segmenti i zbuluar ka një gjatësi rreth 70 m dhe një trashësi rreth 1m. Teknikisht është treguar punë e kujdesshme për ndërtimin e tij. Janë përdorur gurë lumi të punuar dhe lidhur me llaç të fortë. Nga gërmimet, vetëm nga pjesa veriore u arrit të shihej struktura e objektit deri në fundin e tij (në pjesën jugore nuk vazhduan gërmimet). Në këndin që krijojnë linjat e murit, zbulohet pjesërisht një kullë fortifikimi, në të cilën ruhen mirë frëngjitë për përdorimin e armëve të vogla të zjarrit. Kjo e dhënë e shfaqur dukshëm, u jep mundësinë specialistëve të orientohen për datimin e këtij objekti, por siç ndodh në kësi rastesh, të parët që flasin dhe hamendësojnë janë “kompetentët amatorë”. Kështu u tha se kemi të bëjmë me një rezidencë feudale paraturke dhe e lidhnin me principatat feudale të shekullit të XIV ose prej disave iu vu dhe emri “Kala e jeniçerëve”.
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Hasa, Riza. "Saraje pashallarësh në Elbasan, por kush ishte pashai?" Revista Albanon 2, no. 2 (May 21, 2020): 59–62. http://dx.doi.org/10.54273/ra.v2i2.22.
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Gjatë punimeve për restaurimin e rrugës “Thoma Kalefi” në qytetin e Elbasanit, në vitin 2013, u zbulua një segment muri, i cili shkonte paralel me rrugën në pjesën perëndimore të saj me orientim veri–jug. Segmenti i zbuluar ka një gjatësi rreth 70 m dhe një trashësi rreth 1m. Teknikisht është treguar punë e kujdesshme për ndërtimin e tij. Janë përdorur gurë lumi të punuar dhe lidhur me llaç të fortë. Nga gërmimet, vetëm nga pjesa veriore u arrit të shihej struktura e objektit deri në fundin e tij (në pjesën jugore nuk vazhduan gërmimet). Në këndin që krijojnë linjat e murit, zbulohet pjesërisht një kullë fortifikimi, në të cilën ruhen mirë frëngjitë për përdorimin e armëve të vogla të zjarrit. Kjo e dhënë e shfaqur dukshëm, u jep mundësinë specialistëve të orientohen për datimin e këtij objekti, por siç ndodh në kësi rastesh, të parët që flasin dhe hamendësojnë janë “kompetentët amatorë”. Kështu u tha se kemi të bëjmë me një rezidencë feudale paraturke dhe e lidhnin me principatat feudale të shekullit të XIV ose prej disave iu vu dhe emri “Kala e jeniçerëve”.
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Sandle, Rod. "Exploring the Sexual Aetiology of Violence." Ata: Journal of Psychotherapy Aotearoa New Zealand 17, no. 2 (December 1, 2013): 235–46. http://dx.doi.org/10.9791/ajpanz.2013.22.
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Many of the different theoretical and practical approaches of NZAP members to their work have Freudian theory as their historical ground, although some have diverged in different directions from this base. Freud placed sexual theory at the centre of his attempt to understand human mental suffering and it remains very relevant and useful in everyday psychodynamic clinical practice; however its scientific basis has become outdated, and this has led to the loss of its presence in the literature. This paper re-affirms Reich’s challenge to Freud not to lose faith in sexual theory, and provides an update from the perspective of population genetics. Beginning with a brief historical overview of the early development of psychodynamic sexual theory, the paper explores the associated symbolic and logical domains, as these domains fluctuate in their role as figure or ground, emphasising relationship as the key to healing. The reworking of sexual theory offers a wider community and social context providing, perhaps, a ground on which to bring our clinical knowledge to the task of understanding and working with conflict within our own community and the community at large, including the bicultural relationship between Māori and Pākehā.
Waitara
Ko te maha o ngā ara ariā, ara mahi hoki a te whānau o te NZAP ki ā rātou mahi whai ai i ngā ariā a Freud hai whakapapa kōrero o mua, ahakoa kua whai pekā kē atu ētahi mai i tēnei papa. I tāpaia e Freud te ariā taihemahema ki waenganui o tana whakatau kia mārama mai te mamae o te hinengaro tangata ā, kei te noho hāngai tonu ki ngā mahi manamanahau haumanu hinengaro. Heoi kua tawhito kē tēnei tirohanga papa pūtaiao, ā, kua ngaro tōna āhua i roto i ngā pūkōrero. E tautoko ana tēnei kōrero i te wero a Reich ki a Freud kia kaua e waiho noa te ariā taihemanga, ka whakaratohia tētahi tirohanga hou e ai ki ā te mātauranga momo whakaheke. Tīmatahia ana ki tētahi kōrero poto mō te hītori o te whanaketanga ake o te ariā manamanahau taihemanga, ka toro te kōrero ki te rapu i ngā tohu me ngā wāhi whaitika, i te mea ka taurangi ngā āhua o ēnei wāhi ki tērā o te rangi o te papa rānei: e whakahau ana ko te whakapapa te ara ki te whakaoranga. Ko te huringa ake anō o te ariā taihemahema te tuku ki te hāpori whānui me te horopaki hāpori, tērā pea he papa hei arotake i ngā mātauranga whakakaoa kia mātau ai ki te kite ki te mahi tahi i ngā raruraru kei waenga i te hāpori whāiti, hāpori whānui tae atu hoki ki te āhua noho a te Māori me te Pākehā.
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Cherrington, Marianne. "ESG Sustainability - Ka Mua, Ka Muri." Scope: Contemporary Research Topics (Learning and Teaching 8), 2019. http://dx.doi.org/10.34074/scop.4008019.
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Love, Valerie. "Ka Mua, Ka Muri—Looking Back to Look Forward." International Association of Sound and Audiovisual Archives (IASA) Journal, no. 48 (February 23, 2018). http://dx.doi.org/10.35320/ij.v0i48.39.
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The Alexander Turnbull Library has been managing unpublished born-digital content through the National Digital Heritage Archive (NDHA) since 2008, and has been continually reviewing and refining these workflows over the years since. This paper, based on a presentation at the 2017 International Association of Sound and Audiovisual Archives (IASA) annual conference held in Berlin, Germany, will explore the changing practice at the Alexander Turnbull Library, using oral history and sound collections as case studies for the acquisition, appraisal, description, and access to born-digital collections, including a few lessons learnt along the way.
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Wehi, Priscilla, Jacqueline Beggs, and Tara McAllister. "Ka mua, ka muri: the inclusion of mātauranga Māori in New Zealand ecology." New Zealand Journal of Ecology 43, no. 3 (December 7, 2019). http://dx.doi.org/10.20417/nzjecol.43.40.
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Waipara, Zac. "Ka mua, ka muri: Navigating the future of design education by drawing upon indigenous frameworks." Link Symposium Abstracts 2020, December 16, 2020, 16–17. http://dx.doi.org/10.24135/linksymposium.vi.3.
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We have not yet emerged into a post-COVID world. The future is fluid and unknown. As the Academy morphs under pressure, as design practitioners and educators attempt to respond to the shifting world – in the M?ori language, Te Ao Hurihuri – how might we manage such changes?
There is an indigenous precedent of drawing upon the past to assist with present and future states – as the proverb ka mua ka muri indicates, ‘travelling backwards into the future,’ viewing the past spread out behind us, as we move into the unknown. Indigenous academics often draw inspiration from extant traditional viewpoints, reframing them as methodologies, and drawing on metaphor to shape solutions. Some of these frameworks, such as Te Whare Tapa Wh?, developed as a health-based model, have been adapted for educational purposes. Many examples of metaphor drawn from indigenous ways of thinking have also been adapted as design or designrelated methodologies.
What is it about the power of metaphor, particularly indigenous ways of seeing, that might offer solutions for both student and teacher?
One developing propositional model uses the Pacific voyager as exemplar for the student. Hohl cites Polynesian navigation an inspirational metaphor, where “navigating the vast Pacific Ocean without instruments, only using the sun, moon, stars, swells, clouds and birds as orienting cues to travel vast distances between Polynesian islands.”1 However, in these uncertain times, it becomes just as relevant for the academic staff member. As Reilly notes, using this analogy to situate two cultures working as one: “like two canoes, lashed together to achieve greater stability in the open seas … we must work together to ensure our ship keeps pointing towards calmer waters and to a future that benefits subsequent generations.”2
The goal in formulating this framework has been to extract guiding principles and construct a useful, applicable structure by drawing from research on twoexisting models based in Samoan and Hawaiian worldviews, synthesised via related M?ori concepts.
Just as we expect our students to stretch their imaginations and challenge themselves, we the educators might also find courage in the face of the unknown,drawing strength from indigenous storytelling. Hohl describes the advantages of examining this approach: “People living on islands are highly aware of the limitedness of their resources, the precarious balance of their natural environment and the long wearing negative effects of unsustainable actions … from experience and observing the consequences of actions in a limited and confined environment necessarily lead to a sustainable culture in order for such a society to survive.”3 Calculated risks must be undertaken to navigate this space, as shown in this waka-navigator framework, adapted for potential use in a collaborative, studio-style classroom model.
1 Michael Hohl, “Living in Cybernetics: Polynesian Voyaging and Ecological Literacy as Models fordesign education, Kybernetes 44, 8/9 (October 2015). https://doi.org/ 10.1108/K-11-2014-0236.2 Michael P.J Reilly, “A Stranger to the Islands: Voice, Place and the Self in Indigenous Studies”(Inaugural Professorial Lecture, University of Otago, Dunedin, New Zealand, 2009).http://hdl.handle.net/10523/51833 Hohl, “Living in Cybernetics”.
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Rangiwai, Byron. "Ka Mua, Ka Muri: A New Transformative Leadership Theory Based on a Prophecy by Te Kooti Arikirangi Te Turuki." Te Kaharoa 11, no. 1 (September 3, 2018). http://dx.doi.org/10.24135/tekaharoa.v11i1.239.
Full textAbstract:
In this paper, I will argue that for Māori - for whom time is cyclical - looking back and developing leadership models based on the leadership traits and achievements of our ancestors is imperative. Indeed, for Māori, ka mua, ka muri - we walk backwards into the future. This paper will present a new transformative leadership theory based on a prophecy by the Māori prophet Te Kooti Arikirangi Te Tūruki gifted to the Patuheuheu sub-tribe of Aotearoa New Zealand in 1886.
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Rangiwai, Byron. "Rangahau and Transformative Leadership." Te Kaharoa 11, no. 1 (January 25, 2018). http://dx.doi.org/10.24135/tekaharoa.v11i1.243.
Full textAbstract:
In this paper, I will argue that for Māori - for whom time is cyclical - looking back and developing leadership models based on the leadership traits and achievements of our ancestors is imperative. Indeed, for Māori, ka mua, ka muri - we walk back into the future. However, how do we re-discover elements of our past through rangahau? McDonald (2017) argues that rangahau, informed by Māori knowledge and a Māori worldview, is a traditional Māori process of inquiry whereby new knowledge can be developed out of old knowledge. This process contains three stages: to search; to investigate; and to determine (McDonald, 2017). This paper will present a prophetic model of leadership based on the critical innovations of Te Kooti Arikirangi Te Turuki that emerge out of one of his nineteenth-century prophecies. This model was developed using the three-stage rangahau process outlined by McDonald (2017).
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Smith, Meg, Julie Blamires, and Mandie Foster. "The Impact of Policies and Legislation on the Structure and Delivery of Support Services for Children With Cerebral Palsy and Their Families in Aotearoa New Zealand: A Professional Perspective." Nursing Praxis in Aotearoa New Zealand, December 22, 2022. http://dx.doi.org/10.36951/001c.38925.
Full textAbstract:
The Aotearoa New Zealand health system in Aotearoa New Zealand currently provides disability support services to children living with cerebral palsy and their families built on key policy and legislation which has created two distinct disability support pathways. One pathway is provided through the Accident Compensation Corporation and the other through Te Whatu Ora (Health New Zealand) districts. There is consensus that these pathways result in significant inequities in terms of support service delivery. Māori and Pacific People are particularly impacted by this inequity. In the absence of literature that critically analyses this situation, the purpose of this paper is to examine, understand and critique how disability support services are structured and delivered to children living with cerebral palsy and their families in Aotearoa New Zealand. Two clinical vignettes illustrate the challenges and inequities faced by families and demonstrates how the two separate pathways impact service delivery, opportunities to thrive and health outcomes. This paper will highlight that there is a need for a review of the current system which is timely considering the recent establishment of Te Whatu Ora - Health New Zealand, Te Aka Whai Ora - Māori Health Authority, and Whaikaha - the Ministry for Disabled Peoples. TE REO MĀORI TRANSLATION Te pānga o ngā kaupapa here me ngā ture ki te hanganga me te horanga o ngā ratonga tautoko mō ngā tamariki kua pāngia e te mate whakatīmohea, me ō rātou whānau i Aotearoa: He tirohanga ngaio Ngā Ariā Matua Ko tā te pūnaha Hauora o Aotearoa o tēnei wā he hora ratonga tautoko ki ngā tamariki kua pāngia e te mate whakatīmohea me ō rātou whānau. E rua ngā ara tautoko hauātanga motuhake kua waihangatia, i roto i ngā whakatau kaupapa here me ngā ture matua. Ko tētahi ara he mea whāngai ki te pūtea, he mea hora hoki mā roto i te Kāporeihana Āwhina Hunga Whara, he Whakahaere Karauna; ko tētahi ka horaina mā ngā rohe o Te Whatu Ora (Health New Zealand). Ko te whakaaro o te nuinga, nā ēnei ara e rua he maha ngā korenga e ōrite o ngā horanga ratonga tautoko. Ko ngāi Māori me Ngā Iwi o Te Moana-nui-a-Kiwa te hunga ka tino pāngia e ēnei korenga e ōrite. Mā ētahi pūrākau poto taurima tūroro e rua, kotahi pūrākau mō tētahi, mō tētahi, e whakaahua ngā rerekētanga o te wātea me te horanga i ngā ratonga hauora, tautoko hoki. E anga ana tēnei pepa ki te whakaahua he pēhea te waihanga o ngā ratonga tautoko hauātanga ki ngā tamariki kua pāngia e te mate whakatīmohea me ō rātou whānau i Aotearoa, me te whakakite i ngā taumahatanga me ngā korenga e ōrite kei mua i ngā whānau, e pēhi nei i ō rātou whāinga wāhi kia puāwai, me ō rātou pūtanga hauora. E akiaki ana tēnei pepa kia whakahoutia wawetia te pūnaha o nāianei, ā, he mea tika mō tēnei wā, i muri i te whakatūranga i tēnei tau o Te Whatu Ora, o Te Aka Whai Ora (Māori Health Authority) me Whaikaha (Ministry of Disabled People). Ngā kupu matua: te mate whakatīmohea, tamariki, ngā whānau, ture, kaupapa here
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Kelly, Hemi. "Ngā Tikanga Whakamāori Kōrero." Te Kaharoa 10, no. 1 (May 5, 2017). http://dx.doi.org/10.24135/tekaharoa.v10i1.171.
Full textAbstract:
Nō te whakamanatanga o te Ture Reo Māori i te tau 1987 ka ara ake i tana moe te mahi nei o te whakamāori kōrero. Nā te ākinga e taua ture i puāwai ai te ahumahi whakamāori i ngā tau tata o muri mai, ā, mohoa nei e kaha tonu ana i te rāngai pāpāho, i te rāngai ture me te rāngai mātauranga. Hei tā Te Rōpū Kaiwhakamāori ā-waha, ā-tuhi o Aotearoa1 e tika ai tētehi whakamāoritanga me mau tonu te aronga ake o ngā kōrero ake, ā, kia kaua rawa atu te whakaaro e whakariroia, e tāpirihia, e tangohia rānei e te kaiwhakamāori.2 Ahakoa he aha te reo, ahakoa te momo reo, kei te kaiwhakamāori te haepapa ki te whakatutuki i tēnā whāinga, engari te kaiwhakamāori tuhinga pakimaero, ko te wātea ōna kei te āhua o tāna whakamāori i te tuhinga, inā hoki, kotahi te kōrero, manomano whakamāoritanga. E rua ngā tino tikanga hei whāinga mā te kaiwhakamāori; ko tētehi ko te whakaahurea-tauiwi3 i te kōrero, arā, ko te mau tonu ki te ahurea me ngā ariā o te tuhinga ake, ahakoa pēwhea nei te rerekē o taua ahurea me aua ariā i ō te reo tuarua. Tēnā ko tēnei, ko te whakaahurea-māori4 i te kōrero, arā, ko te whakahāngai mai i te ahurea me ngā ariā o te tuhinga ake ki ō te reo tuarua (Yang, 2010). Ehara noa iho i te whakamāori ākupu, engari he whakamāori i te ahurea kia tau ai te noho o te kōrero i roto i te reo tuarua. Kāti, kia tirohia ētehi tauira o mua me ētehi o nā tata nei i whakamāorihia mai i te reo Pākehā e whai ana i ēnei tikanga whakamāori e rua. Mā te pēnā e mōhiotia ai me pēwhea te kaiwhakamāori tuhinga pakimaero i ēnei rā. Ko te Paipera Tapu te pukapuka kua kaha rawa te whakamāorihia, huri i te ao. Kua eke tonu ki te 3000 ngā reo o tēnei pukapuka (Wycliffe Global Alliance, 2017). Nō te tau 1827 i tāia tuatahitia ai ētehi wāhanga o te Paipera Tapu i Poihākena. He mea whakamāori aua wāhanga nā ngā mihingare, nā Henry “Karuwhā” rāua ko tana teina, ko William “Parata” Williams (New Zealand Bible Society, 2017). Kei whea rā he tauira i tua atu i tā rāua i waiho mai ai hei whakaatu i te tikanga o te whakaahurea-tauiwi i te kōrero? Ahakoa he rerekē noa atu tā te Karaitiana titiro ki te ao, i tā te Māori, kāore ngā koroua rā i paku whai ki te whakaahurea-māori i ngā kōrero. Heoi anō, he whāinga anō tā ngā mihingare i pēnā ai rātou. Nā te pēnā i ako ai ngā iwi Māori i ngā tikanga me ngā ariā ā-ahurea o te whakapono Karaitiana.
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Burgess, Jean-Michel, and Michelle Honey. "Nurse Leaders Enabling Nurses to Adopt Digital Health: Results of an Integrative Literature Review." Nursing Praxis in Aotearoa New Zealand, December 22, 2022. http://dx.doi.org/10.36951/001c.40333.
Full textAbstract:
Digital health is expanding, driven by international and national strategic imperatives for improving health systems. Nurses are key stakeholders in healthcare and therefore nursing leadership plays a key role in supporting the nursing workforce to develop the skills to fully engage with digital health. This review aims to synthesise the research exploring how nurse leaders can develop digital capability in the nursing workforce using the research question: “How do nursing leaders enable hospital nurses to adopt and use digital health technology?” The literature search utilised three databases: CINAHL, MEDLINE and EMBASE, plus Google Scholar and hand searching using keywords based on four concepts: nurses, leadership, digital health and in a hospital setting. Articles needed to be in English and published from 2015 to 2022. The search netted 909 articles, which after removal of duplicates and screening, including screening for quality, resulted in eight studies. For the findings three main themes were identified: “Connecting the digital and clinical worlds”, “Facilitating digital practice development” and “Empowering nurses in the digital health world”. Nurse leaders need to create a link between clinical and digital worlds to facilitate integration of digital tools into nursing practice and this requires them to have digital competence and credibility. To facilitate digital practice, they need to drive education and practice development; have visibility in clinical practice to advocate for nurses and to hear and relay their concerns, which will facilitate solutions. Providing adequate resources is also important. Dedicated digital nurse champions can support nurse leaders in facilitating the adoption and use of digital health. In conclusion, nurse leaders can support hospital nurses to adopt and use digital health technology and this may be accomplished by using aspects of transformational leadership, though confirming this is an area for further research. TE REO MĀORI TRANSLATION Ka kawea ake e ngā kaiārahi tapuhi te hauora matihiko: Ngā hua o tētahi arotake pukapuka tuhinga tōpū Ngā Ariā Matua Kei te whakawhānui haere te hauora matihiko, he mea pana whakamua e ngā ākinga ā-ao, ā-motu hoki hei whakapiki i ngā pūnaha hauora. He kaipupuru pānga taketake ngā tapuhi i roto i te tiakinga hauora nā reira, ka riro mā te kaiārahi tapuhi e kawe ngā mahi tautoko i te rāngai tapuhi hei whakawhanake i ngā pūkenga e taea ai te mahi nui i roto i te ao hauora matihiko. Tā tēnei arotake he whai kia tuia tahitia ngā rangahau e mōhiotia ai me pēhea ngā kaihautū tapuhi e whakapakari ai i ngā āheinga matihiko o te kāhui kaimahi tapuhi, mā te whakamahi i te pātai rangahau nei: “He pēhea te whakamanawa a ngā kaihautū tapuhi i ngā tapuhi hōhipera kia hāpai, kia whakamahi hoki i ngā hangarau hauora matihiko?” I whakamahi te rapunga tuhinga i ētahi pātengi raraunga e toru: arā, CINAHL, MEDLINE me EMBASE, waihoki a Google Scholar, me ētahi rapunga ā-ringa nā te whakamahi kupu matua i runga i ētahi ariā e whā: ngā tapuhi, hautūtanga, hauora matihiko, me te ao hōhipera. Me tuhinga reo Ingarihi, ā, me tuhinga hoki i puta mai i 2015 ki 2022. E 909 ngā tuhinga i puea ake, ā, i muri i te tangohanga o ngā mea taurite me ētahi atu tātaritanga, tae atu ki te tātaritanga kounga, e waru i kitea. I kitea ētahi tāhuhu matua e toru mō ngā kitenga; te tūhono i te ao matihiko me te ao tiaki tūroro; te whakangāwari i ngā whanaketanga mahi matihiko; me te whakamanawa i ngā tapuhi i te ao matihiko hauora. Me tahuri ngā kaihautū tapuhi ki te hanga hononga i waenga i te ao tiaki tūroro me te ao matihiko, hei whakangāwari i te tuituinga o ngā taputapu matihiko ki ngā mahi tapuhi, engari me mātua matatau te kaihautū tapuhi, me tino mōhio pono hoki ki ōna āhuatanga. Hei whakangāwari i ngā mahi matihiko, me kōkiri rātou i te whanaketanga mātauranga, tikanga mahi hoki; me mātua tū hei kanohi i roto i ngā mahi tiaki tūroro hei māngai mō ngā tapuhi; me rongo, me puaki hoki e rātou ō rātou āwangawanga hei whakangāwari rongoā. He mea hira hoki te hora i ngā rauemi tōtika. Ka taea e ngā mātātoa tapuhi matihiko te tautoko i ngā kaiārahi tapuhi ki te whakangāwari i te kawenga me te whakamahinga i te hauora matihiko. Hei kupu whakamutunga, ka taea e ngā kaihautū tapuhi te tautoko i ngā tapuhi hōhipera te hāpai me te whakamahi i ngā hangarau hauora matihiko, mā te whakamahi āhuatanga mai i te hautūtanga whakaumu tikanga, engari me haere ētahi atu rangahau mō tēnei kaupapa. Ngā kupu matua: matatau; hangarau hauora matihiko; ngā tapuhi hōhipera; hautūtanga
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Sax, Oliver C., Sandeep S. Bains, Zhongming Chen, Christopher G. Salib, James Nace, and Ronald E. Delanois. "Knee Arthroscopy Prior to Total Knee Arthroplasty: Temporal Relationship to Surgical Complications." Journal of Knee Surgery, November 17, 2022. http://dx.doi.org/10.1055/s-0042-1757595.
Full textAbstract:
AbstractMechanical knee symptoms secondary to knee osteoarthritis (OA) may warrant knee arthroscopy (KA). Degenerative changes may progress and require a subsequent total knee arthroplasty (TKA). Recent studies have evaluated the timing of KA prior to TKA, associated a narrow interval with increased post-TKA complications. However, an updated analysis is required. We compared surgical outcomes in recipients of KA prior to TKA as stratified by four, time-dependent cohorts (< 12, 12 to 16, 16 to 20, and 20 to 24 weeks prior to TKA). We specifically compared: 90-day (1) manipulations under anesthesia (MUAs); (2) septic revisions at 90 days, 1 year, and 2 years; as well as (3) how various independent risk factors influenced the manipulations or revisions. We queried a national database for patients undergoing TKA. Patients who underwent KA with the following intervals: < 12 (n = 1,023), 12 to 16 (n = 816), 16 to 20 (n = 1,957), and 20 to 24 weeks (1,727) prior to TKA were compared with those patients who did not have a history of KA (n = 5,000). Bivariate analyses were utilized to assess 90 days through 2 years surgical outcomes. Afterwards, multivariate regression models were utilized to assess for independent risk factors. The unadjusted analyses showed an increase in MUA through 2 years among all the KA recipients (p < 0.001). Septic revisions and surgical site infections at all time points were not associated with any of the four arthroscopy time intervals (p > 0.476). The adjusted analyses showed an increased risk for 90-day MUA among all TKA cohorts (p < 0.001). Risk for septic revisions did not reach significance. Delaying TKA by 24 weeks in KA recipients was not associated with a decreased risk in septic revisions. However, there was an apparent risk of MUA at 90 days for all KA cohorts suggesting that waiting after KA before TKA makes no difference in MUA rates. These results update existing literature, may serve as an adjunct to current practice guidelines, and can contribute to shared decision making in the preoperative setting.
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Shaw, Rhonda, and Robert Webb. "Ka mura ka muri: understandings of organ donation and transplantation in Aotearoa New Zealand." Medical Humanities, March 22, 2021, medhum—2020–012038. http://dx.doi.org/10.1136/medhum-2020-012038.
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In this article, we refer to the separation of solid organs from the body as bio-objects. We suggest that the transfer of these bio-objects is connected to emotions and affects that carry a range of different social and cultural meanings specific to the context of Aotearoa New Zealand. The discussion draws on research findings from a series of qualitative indepth interview studies conducted from 2008 to 2013 with Māori (the Indigenous people of Aotearoa New Zealand) and Pākehā (European settler New Zealanders) concerning their views on organ donation and transplantation. Our findings show both differences and similarities between Māori and Pākehā understandings of transplantation. Nevertheless, while many Māori draw on traditional principles, values and beliefs to reflect on their experiences in relation to embodiment, gift-giving, identity and well-being, Pākehā tend to subscribe to more Western understandings of identity in terms of health and well-being, in line with international literature on the topic. Rather than reflecting individualistic notions of the body and transplantation as the endpoint of healthcare as do Pākehā, Māori views are linked to wider conceptions of family, ancestry and belonging, demonstrating how different rationalities and ontologies affect practices and understandings surrounding organ transfer technology. In the article, we focus predominantly on Māori perspectives of organ transfer, contextualising the accounts and experiences of our research participants against the backdrop of a long history of settler colonialism and health inequalities in Aotearoa New Zealand.
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Alexander, Jacob S., Michael J. Morris, Adolph V. Lombardi, Jr, Keith R. Berend, and David A. Crawford. "Influence of Kinematic Alignment on Soft Tissue Releasing and Manipulation Under Anesthesia Rates in Primary Total Knee Arthroplasty." Surgical Technology Online, November 5, 2022. http://dx.doi.org/10.52198/22.sti.41.os1641.
Full textAbstract:
Introduction: Total knee arthroplasty (TKA) is typically performed to restore a neutral mechanical alignment. Recently, there has been increased interest in kinematic alignment to restore the patient’s individual alignment. The purpose of this study is to determine if kinematic balancing reduces the need for intraoperative soft tissue releases and rates of manipulation under anesthesia compared to mechanical alignment. Materials and Methods: A query was performed between January 2021 and July 2022 to identify all patients who underwent a primary TKA that was performed with kinematic alignment (KA), which revealed 97 patients (107 TKAs). A cohort of consecutive patients from the preceding six months was gathered of patients who underwent primary TKA with mechanical alignment (MA). This cohort consisted of 199 patients (223 TKAs), yielding a total study cohort of 296 patients (330 knees). Mean age was 64.7 years, mean body mass index (BMI) was 33.1 kg/m2, and 57.1% of patients were female. Rates of manipulation under anesthesia and intraoperative release status were analyzed. Results: Average range of motion preoperatively improved from 108.9° to 114.4° in the KA group but decreased from 112.3° to 109.9° in the MA group at six weeks (p<0.0001). Three of 107 knees (2.8%) required an additional pie-crusting of the superficial MCL in the KA group, whereas 58 of 223 knees (26.0%) did in the MA group (p<0.0001). Three of 107 knees (2.8%) in the KA group and 24 of 223 knees (10.8%) in the MA group required MUA (p<0.0001). Conclusion: Kinematic alignment significantly reduced the need for intraoperative soft tissue releases and postoperative manipulation under anesthesia. Further studies of the influence of kinematic alignment on these outcomes across multiple surgeons should be performed and/or compared to mechanical alignment.