Relevant bibliographies by topics / Sacred heart

Academic literature on the topic 'Sacred heart'

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Published: 4 June 2021
Last updated: 10 March 2023

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Journal articles on the topic "Sacred heart"

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DALGARNO, SCOTT. "SACRED HEART." Yale Review 100, no. 2 (2012): 102–3. http://dx.doi.org/10.1353/tyr.2012.0049.

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DALGARNO, SCOTT. "SACRED HEART." Yale Review 100, no. 2 (March 3, 2012): 102–3. http://dx.doi.org/10.1111/j.1467-9736.2012.00798.x.

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Shelleda, Leah. "Behind the Sacred Heart." Psychological Perspectives 53, no. 1 (February 26, 2010): 122–23. http://dx.doi.org/10.1080/00332920903306692.

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Maddox, Marjorie. "The Sacred Heart of Jesus." Christianity & Literature 46, no. 1 (December 1996): 24. http://dx.doi.org/10.1177/014833319604600103.

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Meyer, Birgit. "The Sacred Heart of Jesus." Material Religion 13, no. 2 (April 3, 2017): 232. http://dx.doi.org/10.1080/17432200.2017.1302126.

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Hanus, Deborah. "The Sacred Heart of Matter." Theology Today 57, no. 1 (April 2000): 105. http://dx.doi.org/10.1177/004057360005700112.

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Egginton, William. "The Sacred Heart of Dissent." CR: The New Centennial Review 2, no. 3 (2002): 109–38. http://dx.doi.org/10.1353/ncr.2002.0046.

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Hallock, Geoffrey G. "The Sacred Heart Bilobed Flap." Plastic and Reconstructive Surgery 136, no. 2 (August 2015): 286e—288e. http://dx.doi.org/10.1097/prs.0000000000001458.

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Ulrickson, Maria Cecilia. "The Sacred Heart of Early Haiti." Catholic Historical Review 106, no. 4 (2020): 595–624. http://dx.doi.org/10.1353/cat.2020.0057.

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Höpfl, Heather. "Sacred Heart: a comment on the heart of management." Culture and Organization 14, no. 3 (September 2008): 225–40. http://dx.doi.org/10.1080/14759550802270650.

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Dissertations / Theses on the topic "Sacred heart"

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Cashen, Paul William Dillon, and res cand@acu edu au. "From the Sacred Heart to the Heart of the Sacred: the Spiritual Journey of Australian Catholics Since the Second Vatican Council." Australian Catholic University. School of Theology, 2005. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp93.29052006.

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This study was undertaken to investigate and to propose a solution to the pastoral dilemma that faced the Catholic Church in Australia the 1990’s. The pastoral dilemma contrasted two opposing pastoral responses to the significant changes in Catholic life since the Second Vatican Council. One response reacted to the changes by interpreting them as “crises of faith”. This response determined that the decline in mass attendance, the fewer vocations to the priesthood and religious life and the disregard of the teaching authority of the Church was the result of a loss of faith. Consequently, it prescribed a return to previous values and behaviour. The other response was more difficult to determine and has been the principle work of this thesis. The second pastoral response was identified in the search for the sacred in the daily lives of the people. This search linked the changes in Catholic life to the ongoing journey of faith that has taken place. A pastoral response based on this understanding of the changes in Catholic life was seen to provide an opportunity for “all who invoked the name of Christ” to enter a deeper relationship with him and each other. This response embraced the spirit of renewal proposed by the Council. A review of religious literature published in Australia since the Council was conducted to provide an overview of the journey of Catholic life. It identified four categories of literature that displayed the most interest in the changes. Whilst the review had a particular focus on Catholics, it included other traditions. Of the four categories initially sociology of religion which attracted most interest, followed later by theological reflections and interpretations, and ultimately an interest in spirituality, or the “spirituality revolution”. The historical and biographical studies reviewed recounted the changes in Church life and remained at a lesser, but constant expression of interest. An examination of the research of sociology of religion in Australia established that the changes in religious belief and practice were influenced by environmental factors and, for Catholics, the reforms of the Second Vatican Council. The methods of sociology identified the significant areas of change, but their limited explanations of the changes did little to assist church authorities to resolve the tensions and difficulties. The limitations of statistical information about religion contributed to the pastoral dilemma. The findings of sociology increased interest in theological reflection about the influence of the changing context of society on Catholic life. These reflections endeavoured to explain the reforms of the Council, the relationship to the changes to the reforms and led to “contextual” theology which was embraced by the “Discovery of an Australian Theology”. Spirituality by the 1990s had become a popular response that purported to take the place of “organised religion” in the community. The interest in spirituality also became the key factor in the Catholic search for deeper values, and inspired a renewed sense of the spiritual in ordinary everyday life. The popular interest in spirituality was located in the tradition of Christian spirituality, and the thesis concluded that this tradition embraced the personal experience of God, as expressed in the lives of Catholics in Australia. Such personal experiences were identified and discerned to benefit of the individual and through dialogue transformed the community. The transformation, thus begun, continued in further dialogue, engaged the community, and inspired others beyond the community of the Church to believe. Therefore, the personal experience of the spiritual was authenticated by its place in the developing tradition of the Church. The Council called for individuals and communities in the Church to identify the “signs of the times” as the opportunities for renewal, and personal renewal was closely linked to communal renewal. The “search for a soul” expressed an Australian “sign of the times”. The search provided the opportunity for many people to embark on a journey that led to personal and communal renewal or transformation. Consequently, pastoral responses to renewal based on rule and regulation, or expectations of the past, lacked the personal spiritual dimension. Thus, the title of the thesis figuratively describes the spiritual journey of Catholics from a devotional religious experience to one that seeks to find the sacred in the core values and experiences of life.
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Cashen, Paul William. "From the Sacred Heart to the heart of the sacred: The spiritual journey of Australian Catholics since the Second Vatican Council." Thesis, Australian Catholic University, 2005. https://acuresearchbank.acu.edu.au/download/a5a80ac04ecd570d02f0eb3e1597ea99b1580b8f645c3ba15dc17e4903b7401b/2105806/64819_downloaded_stream_44.pdf.

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This study was undertaken to investigate and to propose a solution to the pastoral dilemma that faced the Catholic Church in Australia the 1990's. The pastoral dilemma contrasted two opposing pastoral responses to the significant changes in Catholic life since the Second Vatican Council. One response reacted to the changes by interpreting them as 'crises of faith'. This response determined that the decline in mass attendance, the fewer vocations to the priesthood and religious life and the disregard of the teaching authority of the Church was the result of a loss of faith. Consequently, it prescribed a return to previous values and behaviour. The other response was more difficult to determine and has been the principle work of this thesis. The second pastoral response was identified in the search for the sacred in the daily lives of the people. This search linked the changes in Catholic life to the ongoing journey of faith that has taken place. A pastoral response based on this understanding of the changes in Catholic life was seen to provide an opportunity for 'all who invoked the name of Christ' to enter a deeper relationship with him and each other. This response embraced the spirit of renewal proposed by the Council. A review of religious literature published in Australia since the Council was conducted to provide an overview of the journey of Catholic life. It identified four categories of literature that displayed the most interest in the changes. Whilst the review had a particular focus on Catholics, it included other traditions. Of the four categories initially sociology of religion which attracted most interest, followed later by theological reflections and interpretations, and ultimately an interest in spirituality, or the 'spirituality revolution'. The historical and biographical studies reviewed recounted the changes in Church life and remained at a lesser, but constant expression of interest. An examination of the research of sociology of religion in Australia established that the changes in religious belief and practice were influenced by environmental factors and, for Catholics, the reforms of the Second Vatican Council. The methods of sociology identified the significant areas of change, but their limited explanations of the changes did little to assist church authorities to resolve the tensions and difficulties. The limitations of statistical information about religion contributed to the pastoral dilemma. The findings of sociology increased interest in theological reflection about the influence of the changing context of society on Catholic life. These reflections endeavoured to explain the reforms of the Council, the relationship to the changes to the reforms and led to 'contextual' theology which was embraced by the 'Discovery of an Australian Theology'. Spirituality by the 1990s had become a popular response that purported to take the place of 'organised religion' in the community. The interest in spirituality also became the key factor in the Catholic search for deeper values, and inspired a renewed sense of the spiritual in ordinary everyday life. The popular interest in spirituality was located in the tradition of Christian spirituality, and the thesis concluded that this tradition embraced the personal experience of God, as expressed in the lives of Catholics in Australia. Such personal experiences were identified and discerned to benefit of the individual and through dialogue transformed the community. The transformation, thus begun, continued in further dialogue, engaged the community, and inspired others beyond the community of the Church to believe. Therefore, the personal experience of the spiritual was authenticated by its place in the developing tradition of the Church. The Council called for individuals and communities in the Church to identify the 'signs of the times' as the opportunities for renewal, and personal renewal was closely linked to communal renewal. The 'search for a soul' expressed an Australian 'sign of the times'. The search provided the opportunity for many people to embark on a journey that led to personal and communal renewal or transformation. Consequently, pastoral responses to renewal based on rule and regulation, or expectations of the past, lacked the personal spiritual dimension. Thus, the title of the thesis figuratively describes the spiritual journey of Catholics from a devotional religious experience to one that seeks to find the sacred in the core values and experiences of life.
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Mangkey, Johanis. "A model for the mission of the missionaries of the Sacred Heart in the light of the spirituality of the heart." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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Marshall, Laura Delano. "The jeweled net, sacred landscape, and the vision of the heart." Thesis, Pacifica Graduate Institute, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3722634.

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For centuries Western sensibilities have been governed by an assumption that imagination is an exclusively human faculty, independent of the phenomenal world. This dissertation explores a view, long elaborated in mythologies and artistic traditions of pre-modern cultures, that phenomenal reality is the template of imagination, that terrestrial and celestial elemental forces are continuous with the mind, and that meaning in artistic practice is derived from a reciprocal exchange with the world in which we live.

This dissertation revives a traditional view of the heart as the seat of a continuous circulation of mind, imagination, and the world. In endeavoring to recover the eclipsed intelligence of the heart, this study argues that both the thought and perception of the heart are primarily metaphorical, which necessarily makes them essential in humanity’s unceasing exchange with the greater community of beings.

This dissertation demonstrates that imagination and artistic practice are inseparable from the environment, and that a study of pre-modern artistic traditions broadens an ecological understanding of the web of relationships between living beings and the environment that sustains them. Three traditions of painting disclose varying human orientations within the world: Navajo sandpainting, Chinese landscape painting, and Western European painting since the fourteenth century. Navajo sandpaintings are made at times when disorder and sickness prevail in order to restore balance in the relationship between the human community and primordial forces embodied in the landscape. Chinese landscape painting is a visual contemplation of the interwoven place of humanity within the perpetual change and transformation of heaven, earth, and sentient beings. Western painters in the fourteenth century departed from pre-modern approaches to painting when linear perspective was introduced as a way to fix a perception of the phenomenal world that was primarily optical, rather than visionary. The perception promoted by this method, based on an orientation that is both dualistic and literal, eventually ran its course, giving way to the introduction of more interactive approaches to artistic practice and perception by twenty-first century artists.

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Thompson, Rosemary. "Some elements of a formation program for the religious of the Sacred Heart." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Campbell, Dwight. "The Historical Development and Theological Foundations of Devotion to the Immaculate Heart of Mary in Relation to the Sacred Heart of Jesus." IMRI - Marian Library / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1263502333.

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Monroe, Theresa. "An analysis of canonical aspects of the constitutional history of the Society of the Sacred Heart." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Waters, Grace. "The Missionary Sisters of the Sacred Heart's response to "loss" to ensure growth." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Foale, Marie Therese. "The Sisters of St. Joseph : their foundation and early history, 1866-1893." Title page, table of contents and abstract only, 1986. http://web4.library.adelaide.edu.au/theses/09PH/09phf649.pdf.

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Quinn, Barbara E. "Gathering for holy conversation a spirituality of communal discernment /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Books on the topic "Sacred heart"

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Montecino, Marcel. Sacred heart. New York: Pocket Star Books, 1998.

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Sacred heart. New York: Pocket Books, 1997.

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Metzger, Franziska, and Stefan Tertünte, eds. Sacred Heart Devotion. Köln: Böhlau Verlag, 2020. http://dx.doi.org/10.7788/9783412521271.

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Sacred heart songs. Bloomington, IN: Balboa Press, 2013.

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Frost, Allen. Sacred heart junkyard. [Bellingham, Wash.]: A. Frost, 2006.

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Blair, Clifford. The guns of Sacred Heart. Thorndike, Me: Thorndike Press, 1992.

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Sacred Heart Church, Susanville, California. Susanville, Calif: Lahontan Images, 1996.

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Sacred Heart Parish (Weymouth, Mass.). Sacred Heart Parish 125th anniversary. [Weymouth, Mass: Sacred Heart Parish, 1996.], 1996.

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Blair, Clifford. The guns of Sacred Heart. New York: Walker, 1991.

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A heart on fire: Rediscovering devotion to the sacred heart of Jesus. Notre Dame, Ind: Ave Maria Press, 2012.

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Book chapters on the topic "Sacred heart"

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Morgan, David. "The Image of Love. Eros and Agape in the History of Devotion to the Sacred Heart." In Sacred Heart Devotion, 109–34. Köln: Böhlau Verlag, 2020. http://dx.doi.org/10.7788/9783412521271.109.

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Laube, Stefan. "Heart and Vial as Communicating Tubes. Notes on the Imagery of Vessels in Early Modern Times." In Sacred Heart Devotion, 135–66. Köln: Böhlau Verlag, 2020. http://dx.doi.org/10.7788/9783412521271.135.

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Sidler, Daniel. "Pluralisation and Centring. Sacred Heart Devotion in Eighteenth-Century Switzerland." In Sacred Heart Devotion, 167–82. Köln: Böhlau Verlag, 2020. http://dx.doi.org/10.7788/9783412521271.167.

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Pelletier, Denis. "The Sacred Heart between History and Memory. Le Coeur in Les Études carmélitaines (1950)." In Sacred Heart Devotion, 183–208. Köln: Böhlau Verlag, 2020. http://dx.doi.org/10.7788/9783412521271.183.

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Airiau, Paul. "The Heart of Christ in the Eucharist. The Reformulation of the Devotion to the Sacred Heart by Msgr. Maxime Charles, Rector of the Basilica of the Sacred Heart of Montmartre (1959–1985)." In Sacred Heart Devotion, 209–28. Köln: Böhlau Verlag, 2020. http://dx.doi.org/10.7788/9783412521271.209.

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Purwanto, Fransiskus. "The Inculturation of the Devotion to the Sacred Heart among the Javanese in Ganjuran, Yogyakarta." In Sacred Heart Devotion, 229–50. Köln: Böhlau Verlag, 2020. http://dx.doi.org/10.7788/9783412521271.229.

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Metzger, Franziska. "Memory of the Sacred Heart. Linguistic, Iconographic and Ritual Dimensions." In Sacred Heart Devotion, 23–48. Köln: Böhlau Verlag, 2020. http://dx.doi.org/10.7788/9783412521271.23.

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Baier, Sven, and Damian Troxler. "The Power of the Metaphor. Iconographic Devotion in Pupils’ Daily Lives." In Sacred Heart Devotion, 251–66. Köln: Böhlau Verlag, 2020. http://dx.doi.org/10.7788/9783412521271.251.

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Steeves, Nicolas. "The Sacred Heart : A Fundamental Stimulus for the Theological Imagination." In Sacred Heart Devotion, 267–84. Köln: Böhlau Verlag, 2020. http://dx.doi.org/10.7788/9783412521271.267.

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van den Hengel, John. "Refiguring the Memory of a Devotion." In Sacred Heart Devotion, 285–316. Köln: Böhlau Verlag, 2020. http://dx.doi.org/10.7788/9783412521271.285.

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Conference papers on the topic "Sacred heart"

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Vertatova, Eva. "Architecture of Roman Catholic Cathedrals and Basilicas in Developing Countries." In IABSE Conference, Kuala Lumpur 2018: Engineering the Developing World. Zurich, Switzerland: International Association for Bridge and Structural Engineering (IABSE), 2018. http://dx.doi.org/10.2749/kualalumpur.2018.0159.

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<p>This article reflects the forms and shapes of the Roman Catholic cathedrals built in the 20th and 21st century in the Third World countries and the approach to its ideal design. Selected examples from the different developing countries all over the world are expounded on the background of the interference of the former colonizers countries architecture (e.g. Sacred Hearts Cathedral, Casablanca, Morocco), inspiration from the traditional architecture and materials (e.g. Basilica of Uganda Martyrs, Namugongo, Uganda), creating the own style (e.g. St. Paul’s Cathedral, Abidjan, Côte D’Ivoire) or following world trends (e.g. Sacred Heart Cathedral, Kericho, Kenya). The question of the life cycle of the architecture, its subsequently costs and well considered choice of the proper material as well as the shape and resulting form is discussed.</p>
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Śwituszak, Paula Karina, and Alina Tomaszewska -Szewczyk. "RETOUCHES WITH HISTORY – CONSERVATION OF THE SACRED HEART OF JESUS BY ADOLF HERMAN DUSZEK AND ITS AUTHORIAL POST-WWII RESTORATION." In RECH6 - 6th International Meeting on Retouching of Cultural Heritage. València: Editorial Universitat Politècnica de València, 2021. http://dx.doi.org/10.4995/rech6.2021.13508.

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WWII left a great proportion of cultural heritage in Middle-Eastern Europe damaged. In the immediate aftermath of the war, there was neither necessary expertise, manpower nor resources to deal with such complex and total conservational challenges. Artists and craftsmen took to preserving and repairing the most darling objects of local heritage, leaving to us not only their original works, but also visible marks of the struggle to preserve them. Today, we are facing the task to preserve the multilinear story hidden behind those objects - their original body, wounds, and bandages, showing both the art of creation as well as the art of restoration to next generations. A great example of such a conservation effort is the story of The Sacred Heart of Jesus, painted by Adolf Herman Duszek in 1924 and restored by him after the war, in 1950. Over 70 years later, the painting required another intervention – mainly because of the bad state of preservation of the paint layer. The main challenge of this restoration was to find the balance between leaving the visible traces of the history of the object, the conservation ethics as well as the aesthetics and expectations of the recent owners. As it turns out, the impact of a private context is a significant aspect during the formation of the conservation programme. This paper discusses the need for compromises which had to be reached during the conservation of this particular painting.
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Raco, Jozef, Johanis Ohoitimur, James Krejci, yulius raton, Anselmus Jamlean, Ignasius Welerubun, and Rafael Tanod. "STRATEGIC PRIORITIES OF THE RELIGIOUS INSTITUTION USING COMBINATION OF SWOT AND FUZZY-AHP. CASE STUDY OF THE CONGREGATION OF MISSIONARIES OF THE SACRED HEART." In The International Symposium on the Analytic Hierarchy Process. Creative Decisions Foundation, 2020. http://dx.doi.org/10.13033/isahp.y2020.061.

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Kulishkina, Olga. "“Venus in Furs” by L. von Sacher-Masoch: Towards the Iconography of the Domina." In Woman in the heart of Europe: non-obvious aspects of gender in the history and culture of Central Europe and adjacent regions. Institute of Slavic Studies, Russian Academy of Sciences, 2022. http://dx.doi.org/10.31168/0475-6.16.

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Jelec, Pawel Albert. "THE SELECTED ASPECTS OF THE MICROCLIMATE CHANGE INSIDE THE SACRAL BUILDINGS CAUSED BY THE HEAT EMISSION FROM PEOPLE." In 17th International Multidisciplinary Scientific GeoConference SGEM2017. Stef92 Technology, 2017. http://dx.doi.org/10.5593/sgem2017h/63/s27.131.

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Shah, Chirag S., Jong B. Lee, Warren N. Hardy, and King H. Yang. "A Partially Validated Finite Element Whole-Body Human Model for Organ Level Injury Prediction." In ASME 2004 International Mechanical Engineering Congress and Exposition. ASMEDC, 2004. http://dx.doi.org/10.1115/imece2004-61844.

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A finite element whole-body human model, which represents a 50th percentile male, was developed by integrating three detailed human component models previously developed at Wayne State University (WSU): a thorax model with detailed representation of the great vessels [1], an abdomen model [2], and a shoulder model [3]. This new model includes bony structures such as scapulae, clavicles, the vertebral column, rib cage, sternum, sacrum, and illium and soft tissue organs such as the heart, lungs, trachea, esophagus, diaphragm, kidneys, liver, spleen, and all major blood vessels including the aorta. In addition to model validations already reported at the component level, the new whole-body model was further validated against two sets of experimental data reported by Hardy [4]. In these experiments, human cadavers were loaded either by a seatbelt or by a surrogate airbag about the mid-abdomen, approximately at the level of umbilicus. It is believed that exercising a validated human model is an inexpensive and efficient way to examine potential injury mechanisms. In some cases, this can provide insight into the design of subsequent laboratory experiments.
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Pouwhare, Robert. "The Māui Narratives: from bowdlerisation, dislocation and infantilisation to veracity, relevance and connection." In LINK 2022. Tuwhera Open Access, 2022. http://dx.doi.org/10.24135/link2022.v3i1.182.

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In Aotearoa New Zealand, as a consequence of colonisation, generations of Māori have been alienated from both their language and culture. This project harnessed an artistic re-consideration of pūrākau (traditional stories) such that previously fractured or erased stories relating to Māui-tikitiki-a-Taranga were orchestrated into a coherent narrative network. Storytelling is not the same as reading a story aloud or reciting a piece from memory. It also differs from performed drama, although it shares certain characteristics with all of these art forms. As a storyteller I look into the eyes of the audience and we both construct a virtual world. Together the listener and the teller compose the tale. The storyteller uses voice, pause and gesture; a listener, from the first moment, absorbs, reacts and co-creates. For each, the pūrākau is unique. Its story images differ. The experience can be profound, exercising thinking and emotional transformation. In the design of 14 episodes of the Māui narrative, connections were made between imagery, sound and the resonance of traditional, oral storytelling. The resulting Māui pūrākau, functions not only to revive the beauty of te reo Māori, but also to resurface traditional values that lie embedded within these ancient stories. The presentation contributes to knowledge through three distinct points. First, it supports language revitilisation by employing ancient words, phrases and karakia that are heard. Thus, we encounter language expressed not in its neutral written form, but in relation to tone, pause, rhythm, pronunciation and context. Second, it connects the Māui narratives into a cohesive whole. In doing this it also uses whakapapa to make connections and to provide meaning and chronology both within and between the episodes. Third, it elevates the pūrākau beyond the level of simple children’s stories. The inclusion of karakia reinforces that these incantations are in fact sacred texts. Rich in ancient language they give us glimspes into ancient epistemologies. Appreciating this elevated state, we can understand how these pūrākau dealt with complex human and societal issues including abortion, rape, incest, murder, love, challenging traditional hierarchies, the power of women, and the sacredness of knowledge and ritual. Finally, the presentation considers both in theory and practice, the process of intergenerational bowdlerisation.
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McNeill, Hinematau. "Urupā Tautaiao: Revitalising ancient customs and practices for the modern world." In LINK 2022. Tuwhera Open Access, 2022. http://dx.doi.org/10.24135/link2022.v3i1.178.

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This urupā tautaiao (natural burials) research is a Marsden funded project with a decolonising agenda. It presents a pragmatic opportunity for Māori to re-evaluate, reconnect, and adapt ancient customs and practices for the modern world. The design practice output focus is the restoration of existing graves located in the urupā (burial ground) of the Ngāti Moko, a hapū (subtribe) of the Tapuika tribe that occupy ancestral land in central North Island of New Zealand. In preparation for the gravesite development, a series of hui a hapū (tribal meetings) were held to engage and encourage participation in the research. The final design which honours pre-contact customary practices, involved collaboration between the tribe, an ecologist, and a landscape architect. Hui a hapū included workshops exploring ancient burial practices. Although pre-contact Māori interred the dead in a variety of environmentally sustainable ways, funerary practices have dramatically shifted due to colonisation. Consequently, Māori have adopted environmentally damaging European practices that includes chemical embalming, concrete gravestones, and water and soil pollution. Mindful of tribal diversity, post-colonial tangihanga (customary Māori funerals) incorporate distinctively Māori and European, customary beliefs and practices. Fortuitously, they have also retained the essence of tūturu (authentic) Māori traditions that reinforce tribal identity and social cohesion. Tūturu traditions are incorporated into the design of the gravesite. Surrounded by conventional gravestones, and using only natural materials, the gravesite aspires to capture the beauty of nature embellished with distinctively Māori cultural motifs. Low maintenance native plants are intersected with four pou (traditional carvings)that carry pūrākau (Māori sacred narratives) of life and death. This dialectical concept is accentuated in the pou depicting Papatūānuku (Earth Mother). Etched into her womb is a coiled umbilical cord referencing life. Reminding us that, although in death we return to her womb, it is also a place that nurtures life. Hoki koe ki a Papatūānuku, ki te kōpū o te whenua (return to the womb of Papatūānuku) is often heard during ritual speeches at tangihanga. The pou also commemorates our connection to the gods. According to Māori beliefs, the primeval parents Papatūānuku (Earth) and Ranginui (Sky) genealogically link people and the environment together through whakapapa (kinship). Whakapapa imposes on humankind, kaitiakitanga (guardianship), responsibility for the wellbeing of the natural environment. In death, returning to Papatūānuku in a natural way, gives credence to kaitiakitanga. This presentation focuses on a project that encourages Māori to embrace culturally compatible burials that are affordable, environmentally responsible, and visually aesthetic. It also has the potential to encourage other indigenous communities to explore their own alternative, culturally unique and innovative ways to address modern death and burial challenges.
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