Academic literature on the topic 'Rangahau o te noho-ā-iwi'

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.

This paper discusses an aspect of my PhD study on understanding psychotherapists’ experience of ongoing learning. For this study I interviewed 12 practising psychotherapists living in Aotearoa New Zealand. The personal nature of psychotherapists’ ongoing learning and, in particular, the interconnectedness between an individual’s life, past and present, and his or her vocational life as a psychotherapist, emerged as a significant phenomenon. Interview data were analysed using hermeneutic phenomenology as the philosophical underpinning. Resonances between hermeneutic phenomenology and psychotherapy practice are explored. I offer a number of participant stories from the interviews I conducted, together with an interpretation of these narratives. Heidegger’s thinking about “meditative thinking” and Sorge (care) is drawn on, as well as Bion’s idea that thinking/dreaming one’s lived experience is a principal means by which one learns from experience. This research revealed that, over the course of their professional lives, psychotherapists move towards responding to what is essential for their own learning and that this is often an unconscious process. What matters to the individual begins to emerge and to show itself more fully. This has implications for prescriptive and systematised approaches to learning; the question is posed as to how we attune to the movement of our soul. Whakarāpopotonga He matapakihanga tā tēnei tuhinga i tētahi wāhanga rangahautanga o taku tohu Kairangi: te wheako o te ako haere tonu o te kaiwhakaora hinengaro. Tekau mā rua ngā kaiwhakaora hinengaro e mahi ana e noho ana i Aotearoa, i uiuia e au mō tēnei rangahau. Ko te wheako whaiaro o te ako haere tonu o te kaiwhakaora hinengaro me te here o te koioranga tangata onamata ki nāianei me tōna koiora mahi tohunga kaiwhakaora hinengaro, i kitea he mea tino whakahirahira. I huri ki te tirohanga e kīa nei ko te āta whakamāoritanga, arā te “hermeneutic phenomenology”, hai tātarii ngā kohinga uiuinga. Ka tūruhahia he paorotanga mai i tēnei tirohanga ki te momo mahi a te kaiwhakaora hinengaro. Ka horaina atu ētahi o ngā kōrero whakaurunga o ngā uiuinga nāku i hiki, me ngā whakamāramatanga hoki mō aua kōrero. I tōia mai anō hoki tā Heitakatirohanga ki te ‘whaiwhakaarohanga hōhonu’ me te aroha me tā Pīona whakaaaro e kī nei, ko te whakaarohanga/moemoeānga wheako whaiaro a te tangata te ara matua o te akohanga mai i te wheako. Ikitea i tēnei rangaha, i roto i te roanga ake o ā rātau mahi mātanga ko ngākaiwhakaora hinengaro urupare haere aiki te iho mō tōna ake mātauranga ahakoa he hātepe maurimoe. Ko te mea nui ki te takitahika tīmata ki te puea haere ake ki te whakaatu whānui haere ake i a ia. He whainga rara tēnei mō te momo whakahau whakahaerenga ki te ako; ko te pātai koia me pehea tewhakahāngai ki te whakanekenga o te wairua.

Ki te kōrero tātau mo ngā hononga tōtika i waenganui i te Karauna me te Māori, kei te kōrero kē tātau mo te pūmautanga kaha ki te Tiriti o Waitangi. Ahakoa he aha ngā tautohe, ngā whakamārama mo te wāhanga Māori, wāhanga Pākehā o te Tiriti e pā ana ki ngā kupu “kāwanatanga” me te “sovereignty”ko te tino rangatiratanga kia noho pūmau. Ko te tino pūtake o ēnei wāhanga e rua kia āhei ngā hiahia o ngā taha ē rua, kia noho tahi mai i runga i āna tikanga, ā, kia kaua tētahi e aukati i tētahi. I te mea hoki e kuhu atu ana ngā tokorua iwi nei, Māori, Pākehā ki te rapu i te ōranga tonutanga e tū tahi ai rāua tahi. E toru ngā tauira mo te hononga ki te Māori ki te Pākehā taha ture: Taha Ture Tapa Toru ka tāea ahakoa iti nei te hononga kātahi, te Taha Tangata Whenua Ture, ko ngā tikanga ka tau mai no roto ake i te tangata whenua, kā rua, me te Taha Rua Ture kia hāngaia he taha ture mai i ngā taha ē rua.

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.

New Zealand nurses: Caring for our people 1880-1950, published in 2022 by Otago University Press, is authored by Pamela Wood, a nurse and historian. This article provides insight into the structure and content of the book, acknowledging its value in recording the history, proactive leadership, and practice of modern nursing as instigated by the British nursing diaspora. The book is carefully researched and engagingly written. It is explicitly limited to ‘modern’ nursing, drawing on written evidence published and archived within the colonial systems. The article draws on a conversation between Wood and Adams, both tauiwi (non-Māori) academics, exploring challenges, innovations, and paradigms of care at a time when colonising processes had already deeply harmed Māori communities. Rural, district, and Plunket nursing evolved with an intent to improve health outcomes, particularly for impoverished and underserved people; nurses practiced autonomously in isolated areas, engaging collaboratively with communities; and nurse leaders were politically active and determined implementers of change. While some stories from Māori nurses have been recorded, the voice and histories of Māori, te ao Māori (Māori worldview), and mātauranga Māori (Māori knowledge) is absent. It is time we redressed this omission, to give effect to Te Tiriti o Waitangi, and rewrote the future of nursing in Aotearoa New Zealand. Te reo Māori translation “New Zealand nurses: Caring for our people 1880-1950”: He uiuinga i te kaituhi i a Pamela Wood Ngā Ariā Matua Ko New Zealand nurses: Caring for our people 1880-1950, tētahi pukapuka i whakaputaina i te tau 2022 e Otago University Press, ā, ko te kaituhi ko Pamela Wood, he tapuhi, he kaituhi tātai kōrero. Tā tēnei tuhinga he hora māramatanga ki te takoto me ngā kai o roto i te pukapuka, e whakamihi nei ki āna hua mō te takutaku i ngā tātai kōrero, i ngā mahi hautū kakama a ōna kaiarataki, me ngā mahi tapuhi o te ao hou, i takea mai i ngā toronga o te ao tapuhi o Peretania ki ao whānui. He mea āta rangahau tēnei pukapuka, he tino pai hoki te āhua o te tuhi. Ahakoa ērā āhuatanga, kua whakawhāititia ki ngā mahi tapuhi ‘o te ao hou’ anake, me te koutu i ngā rangahau, i whakawhatatia hoki i roto i ngā pūnaha o ngā kāwanatanga tāmi whenua o tāwāhi. I takea mai te tuhinga i tētahi kōrerorero i waenga i a Wood rāua ko Adams, nō tauiwi ēnei mātanga rangahau, e tūhura ana i ngā pīkauranga, i ngā auahatanga, me ngā ritenga taurima tangata i te wā kua tino nui ngā wharanga o ngā mahi tāmi iwi ki ngā hapori Māori. I tupu mai ngā mahi tapuhi ā-tuawhenua, ā-takiwā, Plunket hoki i runga i te hiahia kia whakapikia ngā putanga hauora, otirā mō te hunga rawakore, te hunga kua wareware te tino aronga; i mahi ngā tapuhi i ngā rohe pāmamao, i mahi tahi me ngā hapori i runga i te wairua pāhekoheko; ā, i te kaha tonu ngā mahi tōrangapū o ngā tapuhi, he kaha ki te panoni tikanga. Ahakoa kua tuhia ētahi o ngā pūrākau a ngā tapuhi Māori, kei te ngaro te reo me ngā tātai kōrero o te tangata Māori, o te ao Māori me te mātauranga Māori i konei. Kua tae tātou ki te wā hei whakatika i tēnei korenga, kia whakatinanatia Te Tiriti o Waitangi, kia tuhia houtia hoki ngā mahi tapuhi i Aotearoa. Ngā kupu matua: arotake pukapuka, tāmi iwi, tātai kōrero tapuhi, hauora tuawhenua, tiaki toiora ā-whenua

The incidence of stroke in younger adults is rising, especially among women. This study aims to explore the experiences of younger women who have had a stroke to understand their experience and support needs. This study used a qualitative description approach, recruiting eligible women through a snowball method. A focus group discussion was conducted to collect data, which was then analysed using thematic analysis. The five participants were 18 to 64 years old when they experienced their stroke and six to 18 years post-stroke when they participated in a focus group discussion in 2021. Four themes and 11 sub-themes emerged during the data analysis: 1) impacts of stroke (stroke onset and early experiences, physical and psychosocial effects, and changes to their roles and careers); 2) women’s reproductive health (pregnancy, on the contraceptive pill, and effect of anticoagulants on menstruation); 3) self-management (being a woman, healthcare monitoring, and self-care); and 4) support (internal and external support). The younger woman’s burden after stroke is complex due to their risk factors, symptoms, and recovery needs. Therefore, developing specific long-term rehabilitation strategies for younger women are needed for more effective stroke rehabilitation and recurrent stroke prevention. TE REO MĀORI TRANSLATION Ngā wheako o ngā wāhine taitamariki o te roro ikura: He rangahau whakaahua kounga Ngā Ariā Matua E piki haere ana te pānga o te roro ikura i waenga i ngā pakeke āhua taitamariki, otirā he tino pērā mō te wahine. E whai ana tēnei rangahau kia tūhuratia ngā wheako o ngā wāhine taitamariki kua pāngia e te roro ikura kia mārama kē atu ō rātou wheako me ō rātou hiahia tautoko. I whakamahia e tēnei rangahau tētahi ara whakamārama whakaahua kounga, nā te rapu haere i ngā wāhine āhei mā tētahi huarahi torotoro tangata. I whakahaeretia tētahi hui whakawhiti kōrero hei kohikohi raraunga, ā, ka tātaritia i muri mā te tātari ā-tāhuhu. Ko te pakeke o te hunga whakauru kei waenga i te 18 ki te 64 tau i te pānga o tō rātou roro ikura, ā, e ono ki te tekau mā waru tau i muri i te roro ikura ka whai wāhi ki te hui whakawhiti kōrero, i te tau 2021. E whā ngā tāhuhu, 11 hoki ngā tāhuhu whāiti i puta i roto i te tātaritanga raraunga: 1) ko ngā pānga o te roro ikura (te ekenga mai o te roro ikura me ngā wheako tuatahi, ngā pānga ā-tinana, ā-wairua, ā-hinengaro hoki, ngā panonitanga ki ō rātou tūranga mahi, ara mahi hoki); 2) te hauora whakaputa uri o ngā wāhine (te hapūtanga, te pire ārai hapū, te pānga o ngā rongoā whakakūtere toto ki te ikura wahine); 3) te whakahaere i a ia anō (te noho hei wahine, te aroturuki manaakitanga hauora, te taurima a te tangata i a ia anō); me te 4) tautoko (whakaroto, whakawaho anō hoki). He matatini ngā āhuatanga o ngā kawenga mō te wahine taitamariki i muri i te ikura, nā ngā āhuatanga tūraru, ngā tohu o te mate, me ngā hiahia mātūtū. Nā reira, me whakatupu rautaki whakamātūtū mō te wā roa mō ngā wāhine taitamariki, e kaha ake ai te whai hua o ngā mahi whakaora i muri i te roro ikura, me te ārainga i te pānga anō o te roro ikura. Ngā kupu matua: ngā wheako roro ikura; ngā pānga roro ikura; te whakamātūtūtanga i muri i te roro ikura; ngā tūraru roro ikura; mōrehu nō te roro ikura; ngā wāhine taitamariki

This discussion addresses challenges for Graduate Entry Nursing students in undertaking integrative reviews. These novice researchers make two simultaneous identity shifts, in developing a nursing identity and being required to construct an identity as a scholarly researcher. For novices, the integrative review is a threshold crossing that is optimally traversed with supervisory critical companionship to enable success. This discursive article is drawn from three academics’ experiences of student supervision and collegial mentoring in a Graduate Entry Nursing programme. We provide a critical reflection on integrating empirical learning along with the extant literature pertaining to integrative reviews. Additionally, the notion of threshold concepts is incorporated to foreground common pitfalls experienced and their remedies. Undertaking an integrative review plays a significant role in transitioning Graduate Entry Nursing students into comprehending the importance of situating nursing care in evidence-based practice. Supervising Graduate Entry Nursing students undertaking integrative reviews may appear straightforward to follow clearly described steps. However, for novice researchers there are common pitfalls at each stage. Students require supervisory oversight to ensure rigour and internal consistency throughout the project. This article signposts common pitfalls for novice researchers and conceptual and methodological ‘red flags’ for supervisors to heed early to ensure projects are rigorous and publishable. Graduate Entry to Nursing students’ supervision experience is enhanced when there is supervisory cognisance of integrative reviews as a threshold crossing. For students, a nursing identity incorporating a researcher identity is invaluable for enhancing evidence-informed practice. We recommend that supervisors become familiar with the concept of threshold concepts to guide their supervisory practice with Graduate Entry to Nursing. This article highlights that these students are simultaneously growing a nursing identity; coming to appreciate the role of evidence-based practice in nursing; and developing a scholarly researcher identity. These shifts occur more readily when supervisors are transparent with students about these processes. Te reo Māori translation Te arotake tōpū: He ariā pae whakapakari mō te Tomokanga Kiriwhakapōtae mō ngā Ākonga Tapuhi Ngā Ariā Matua Ka whakawhiti whakaaro tēnei tuhinga mō ngā pīkauranga o te Tomokanga Kiriwhakapōtae mō ngā Ākonga Tapuhi e kawe nei i ngā arotake tōpū. Ka rua rawa whakaahuatanga tuakiri hou mā ēnei kairangahau tauhou i te wā kotahi, tuatahi, ko tō rātou tuakiri hou hei tapuhi, tuarua ko te tuakiri kairangahau ruku kōrero hōhonu. Mō te hunga tauhou, ko tēnei mea te arotake tōpū he whakawhitinga pae whakapakari nui, tōna tikanga pai rawa kia noho anō te kaiarataki arohaehae i tōna taha, kia ekea ngā taumata e tika ana. I takea mai tēnei tuhinga arowhānui i ngā wheako o ētahi mātanga mātauranga mō te arataki ākonga, me te ako pono ā-rōpū ākonga, i tētahi hōtaka Tapuhi Tomokanga Kiriwhakapōtae. Ka horaina e mātou tētahi huritao arohaehae mō te akoranga aromātai i te taha o ngā tuhinga o tau kē e pā ana ki ngā arotake tōpū. Waihoki, kua tuia ki roto te ariā o ngā pae whakapakari, hei tāpae i ētahi o ngā maioro e kitea nuitia ana, me ngā rongoā i te taha. He wāhi hira tō te kawe i tētahi arotake tōpū i roto i te mahi whakawhiti i ngā ākonga Tapuhi Tomokanga Kiriwhakapōtae e mārama ai rātou ki te hira o te whakanoho i te taurimatanga tapuhi ki roto i ngā tikanga mahi nā te taunakitanga i tautoko. He ngāwari noa te arataki i ngā ākonga tapuhi Tomokanga Kiriwhakapōtae e kawe nei i ngā arotake tōpū, ki te whāia e rātou ētahi hipanga i āta whakamāramatia. Ahakoa, he pāhekeheketanga i ia pekanga o te ara mō ngā kairangahau tauhou. Me mātua noho mai hei kaiarataki tohutohu i te ākonga, kia noho mai he tikanga pakari, kia ōrite tonu hoki ngā whakaritenga puta noa i te roa o te kaupapa. Tā tēnei tuhinga he tūtohu i ngā maioro e tūpono nuitia ana e ngā kairangahau tauhou, me ngā ‘tohu whero’ ā-ariā, ā-ritenga mahi hoki mā ngā kaiarataki, hei aronga wawe, kia pakari ai ngā kaupapa, kia taea hoki te whakaputa kōrero ki te ao mātauranga. Ka whakapikia ngā wheako arataki o ngā ākonga Tomokanga Tapuhi Kiriwhakapōtae ina noho mārama ngā kaiarataki ki te arotake tōpū hei whakawhitinga pae whakapakari. Mō ngā ākonga, kāore i tua atu i tētahi tuakiri tapuhi, kei roto nei tētahi tuakiri kairangahau, hei whakapiki i ngā tikanga mahi nā te taunakitanga i tautoko. E tūtohu ana mātou kia tahuri ngā kaiarataki kia mārama ki te ariā o ngā pae whakapakari hei ārahi i ā rātou tikanga arataki mō te Tomokanga Kiriwhakapōtae ki te Mahi Tapuhi. Ka whakatairangatia i konei te mahi a ēnei ākonga ki te whakatupu tuakiri tapuhi; e tupu ana tō rātou mārama ki ngā tikanga mahi nā ngā taunakitanga i tautoko i roto i ngā mahi tapuhi; ā, i taua wā tonu e tupu tonu ana anō hoki tētahi tuakiri kairangahau mō rātou. Ka kitea wawetia ēnei huringa ina kōrero hāngai tonu ngā kaiarataki ki ngā ākonga mō ēnei hātepe. Ngā kupu matua: Tomokanga Kiriwhakapōtae mō ngā Ākonga Tapuhi, rangahau kiriwhakapōtae, ngā arotake tōpū, te rangahau take tapuhi, te arataki, ngā ariā pae whakapakari

Fundamental to clinical nursing is the ability to recognise patient deterioration and know what to do. These skills are vital for patient safety and yet remain a challenge to teach nursing students. Simulation provides a means for students to develop the necessary skills in a safe learning environment. This qualitative descriptive study investigated final-year nursing students’ perception of the effectiveness of a ward-based simulation learning activity using actor patients. The research question that underpinned this study is as follows: Does actor patient simulation help preparedness for clinical practice? The simulation setting was a mock medical-surgical ward in a tertiary education clinical skills centre. Focus group interviews were conducted in two parts: immediately after the simulation and then three months later when students had completed their clinical placements. Thematic analysis identified three main themes: decreasing the theory-practice gap; decision-making; and acting like a registered nurse. This study found that simulation with actor patients positively impacted nursing students’ learning, reinforcing other studies that support simulation as an effective learning strategy. Although the simulation was challenging, students valued the opportunity to role-play as a registered nurse, which provided insight into the skills and abilities needed for clinical practice. Te reo Māori translation Te pānga o tētahi ngohe akoranga ā-whakatakune mā te whakamahi i ngā tūroro kaiwhakaari, ki te akoranga tau whakamutunga o ētahi akonga tau tuatahi Ngā Ariā Matua He mea tino hira te kite wawe i te heke o te tūroro, waihoki te mōhio me aha te tapuhi, mō te haumarutanga tūroro, engari e noho ana hei mea uaua ki te whakaako ki ngā akonga tapuhi. Ko te whakatakune tētahi ara pai mō ngā ākonga hei whakawhanake i ngā pūkenga haumaru i roto i tētahi horopaki ako haumaru. I tūhura tēnei rangahau kounga whakaahua i ngā kitenga o ngā ākonga tapuhi tau whakamutunga mō te whāinga hua o tētahi ngohe ako i te wāhanga hōhipera nā te whakamahi i ngā tūroro kaiwhakaari. Ko te pātai rangahau i roto i tēnei mahi ko tēnei: Hei āwhina te whakatakune i te takatū mō te mahi i te taha o te tūroro? Ko te wāhi o te whakaritenga whakatakune ko tētahi wāhanga hōhipera taurima mate-hāparapara i tētahi pūtahi pūkenga tiaki turoro mātauranga matua. I kawea ētahi uiuinga rōpū arotahi i ētahi wā e rua: i muri tonu mai i te whakatakune; ā, e toru marama i muri i te whakatakune i te otinga o ngā whakanohonga tiaki tūroro o ngā ākonga. E toru ngā tāhuhu matua i tautohutia i roto i te tātaritanga tāhuhu: te whakaheke i te āputa ariā-mahi, te whakatau take, me te kawe i te mana o te tapuhi rēhita. I kitea e tēnei rangahau i whai hua te whakatakune me ngā tūroro kaiwhakaari ki te akoranga o ngā tapuhi, me tōna whakatūturu i ētahi atu rangahau e tautoko nei i te whakatakune hei rautaki ako whai hua. Ahakoa te uaua o te whakatakune, he mea hira ki ngā akonga te kawe i te tūranga o te tapuhi rēhita, i puta ai he māramatanga ki ngā pūkenga me ngā āheinga e hiahiatia ana mō te mahi tiaki tūroro tūturu. Ngā kupu matua: tūroro kaiwhakaari, akonga tapuhi, hekenga o te tūroro, te whakatakune, te tātari tāhuhu

Assisted dying became a legal choice in November 2021 following the passing of the End of Life Choice Act (2019) in New Zealand. This new means of dying allows individuals to pursue the right to die should they meet the legislated criteria. The availability of assisted dying raises questions regarding nursing practices and responsibilities in relation to the service. The aim of this study was to gain insight into nursing students’ views about assisted dying in Aotearoa New Zealand. A qualitative descriptive study using a qualitative survey with a paper-based questionnaire was undertaken among nursing students enrolled in a Bachelor of Nursing (BN) programme at a single tertiary education organisation in 2019. Responses from 192 students were analysed using content analysis. Three categories were identified: supportive on the basis of personal choice; disapproval on the basis of personal beliefs; and taking a professional stand as a nurse. The categories present the distinct and opposing views expressed by nursing students regarding assisted dying, with the extent of support or disapproval being supported by their recognition of personal autonomy, their own belief systems and their views of roles expected of nurses. This research highlighted that nursing students’ views about assisted dying were influenced by both personal and professional factors, and at times these were dichotomous. Ethical and practice challenges concerning assisted dying must be recognised and acknowledged. The nursing education sector should include topics related to assisted dying in the curricula and work with students to, where necessary, reconcile any ethical issues that arise. This will ensure that future nurses are prepared and equipped with knowledge and skills in providing care to patients and families considering or requesting assisted dying. Te reo Māori translation Ngā whakaaro o ngā pia tapuhi ki te mate whakaahuru: He rangahau kounga Ngā Ariā Matua I whakamanaia ā-turetia te mate whakaahuru o te tangata i te marama o Nōema 2021 i muri i te pāhitanga o te Ture mō te Whiringa mō te Mutunga o te Oranga (2019) i Aotearoa. Mā tēnei ara hou ki te matenga ka taea e te tangata takitahi te whai i tana tika kia mate, ki te tutuki i a ia ngā paearu ā-ture. Nā te wāteatanga mai o te mate whakaahuru mō te tangata, ka ara ake ētahi pātai mō ngā tikanga mahi tapuhi me ō rātou haepapa mō te kaupapa āwhina hou. Te whāinga o tēnei rangahau he whai kia mārama ki ngā whakaaro o ngā pia tapuhi ki te mate whakaahuru o te tangata i Aotearoa. I mahia tētahi rangahau whakaahua kounga nā te whakamahi uiuinga kounga, ki tētahi rārangi pātai pepa i waenga i ngā pia tapuhi i rēhitatia ki tētahi akoranga Paetahi mō Te Tapuhitanga (BN) i tētahi whare whakaako kotahi i 2019. I tātaritia ngā whakautu mai i ngā ākonga 192 nā te whakamahi tātaritanga kōrero. E toru ngā kāwai i tautuhitia: ērā i tautoko i runga i te whiringa whaiaro; te korenga e whakaae i runga i ngā whakapono tāngata takitahi; me te tū hei tangata ngaio, arā, hei tapuhi. Ko ngā kāwai kei te whakaari i ngā tū motuhake, tauaro hoki i whakapuakina e ngā pia tapuhi mō te mate whakaahuru, me kī, kei te āhua o tō rātou whakaae ki te mana motuhake o te tangata mōna anō, o ō rātou pūnaha whakapono, me tō rātou titiro ki ngā mahi e tika ana mā te tapuhi, te kaha tautoko, te kaha whakahē rānei ki te ara hou. Tā tēnei rangahau he whakatairanga i te kawenga o ngā whakaaro o ngā pia tapuhi mō te mate whakaahuru e ngā pūtake whaiaro, me ngā pūtake ngaio, ā, i ētahi wā he noho tauwehe ēnei pūtake e rua. Me mātua kite, me mātua urupare ki ngā wero matatika me ngā wero i te wāhi mahi o te mate whakaahuru. Me uru ki te rāngai akoranga tapuhi ētahi kaupapa e pā ana ki te mate whakaahuru i roto i te marautanga me te mahi tahi ki ngā ākonga ki te tuitui tahi i ngā take matatika ka ara ake, i ngā wāhi e tika ana. Mā konei ka tika te whakangungu, te hoatu pūkenga hoki ki ngā tapuhi o āpōpō, ka whiwhi hoki i te mātauranga me ngā pūkenga e tika ana hei tiaki i ngā tūroro me ō rātou whānau e whiriwhiri nei, e inoi nei rānei, ki te mate whakaahuru mō rātou. Ngā kupu matua mate whakaahuru; te taurimatanga i te mutunga o te ora; ngā ture; te akoranga tapuhi; ngā pia tapuhi; te rangahau kounga

The inclusion of interprofessional education (IPE) within the pre-registration curricular is a way to promote interprofessional collaboration. Interprofessional education is increasingly supported by academic organisations and service providers, but pre-registration professional education is still often conducted within professional silos, which may compromise the collaborative ideal. During a socialisation activity as part of an IPE intervention, pre-registration nursing (NS=94) and medical students (MS=126) were invited to anonymously write down on a post-it note a question they wanted to address to the healthcare profession other than their own. These questions (NS=77 and MS=89) were then discussed in a facilitated interprofessional group session. Using a qualitative approach, the written data was subsequently inductively analysed using descriptive thematic analysis. The three main themes that were identified were knowledge, perceptions and relationships. More specifically, these themes explored a lack of knowledge of each profession, misperceptions and a desire to develop professional relationships. The questions that students asked in this study validates the need for IPE which is to learn with, from, and about each other. Reducing these knowledge gaps and misunderstandings should be the first stage in interprofessional learning and improving communication and teamwork. Te reo Māori translation Te akoranga whakawhiti umanga: Kia whakarongo tātou ki ngā ākonga Ngā Ariā Matua Ko te whakaurunga o te akoranga whakawhiti umanga (IPE) i roto i ngā marautanga i mua i te rēhita tētahi huarahi whakatairanga i te pāhekoheko whakawhiti umanga. E piki haere tonu ana te tautoko i te akoranga whakawhiti umanga e ngā rōpū mātauranga hōhonu me ngā kaihora ratonga, engari kawea tonutia ai ngā akoranga umanga i mua i te rēhita i roto i ngā wehenga umanga motuhake, e āraia ai pea te hiahia kia pāhekoheko ēnei umanga. I roto i tētahi ngohe whakahoahoa hei wāhanga o tētahi haukotinga akoranga whakawhiti umanga, i pōwhiritia matataputia ētahi akonga tapuhi i mua i te rēhita (NS=94) me ētahi ākonga tākuta (MS=126) kia tuhi tātou i tētahi pātai e hiahia ana rātou kia tukua ki te umanga hauora, hāunga tō rātou umanga ake, ki tētahi maramara pepa tāpiri. I matapakitia ēnei pātai (77 mai i ngā ākonga tapuhi, ā, 89 mai i ngā ākonga tākuta) i roto i tētahi wātū matapaki ā-rōpū whakawhiti umanga i āta arahina. Nā te whakamahi i ētahi huarahi kounga, i tātaritia torowhānuitia ngā raraunga tuhi i muri, nā te whakamahi tātari tāhuhu whakaahua. Ko ngā tāhuhu matua e toru i tautohutia ko te mātauranga, ko ngā kitenga me ngā hononga. Me kī, i tūhura ia tāhuhu pēnei i te korenga o te mōhiotanga ki ia umanga, ki ngā kitenga hē, me te hiahia kia whakapakaritia ngā hononga ngaio. Nā ngā pātai i tukua e ngā ākonga i tēnei rangahau, ka kitea te tika o te ako a ngā kaupapa akoranga whakawhiti umanga kia ako i te taha o ia rōpū, mai i ia rōpū, kia ako mō ia rōpū anō hoki. Me noho ko te whakahekenga o ēnei āputa mōhiotanga me ngā māramatanga hē hei hīkoi tuatahi mō te akoranga whakawhiti mōhiotanga, me te whakapiki i te whakawhitinga kōrero me te mahi hei tira. Ngā kupu matua: pāhekoheko, whakawhiti kōrero, akoranga whakawhiti umanga, ngā ākonga tākuta, ngā ākonga tapuhi, i mua o te rēhita, te whakahoahoa.