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1

Cleaver, Kerri. "Navigating wahine Kāi Tahu methodology." Aotearoa New Zealand Social Work 32, no. 3 (November 2, 2020): 5–16. http://dx.doi.org/10.11157/anzswj-vol32iss3id765.

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INTRODUCTION: Indigenous research is diverse and rich with multiple epistemological understandings. There is no one template for how we go about this. Shut out from the hallowed halls of academia for generations, Indigenous wa ̄hine have taken up the diversity of our perspectives and, in doing so, space has been created to compose from our own contexts.APPROACH: This article explores one way of engaging in research as an Indigenous social worker. It is the sharing of my own process of mapping out my legitimacy in an academic space and in a Ma ̄ori space as a colonised wahine Kāi Tahu caught in the dual complexities of decolonising and living in this time. Navigating wāhine Kāi Tahu methodology is about the journey to create from my own context, honouring the process and the voices and experiences of the wāhine Kāi Tahu who shared in my research. The process includes the melding of traditional Kāi Tahu stories into a methodological framework in Indigenous ethnography.
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Pihama, Leonie. "Mana Wahine: Decolonising Gender in Aotearoa." Australian Feminist Studies 35, no. 106 (October 1, 2020): 351–65. http://dx.doi.org/10.1080/08164649.2020.1902270.

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Stewart, Georgina. "Mana Wahine and Washday at the Pā." Educational Philosophy and Theory 51, no. 7 (June 14, 2017): 684–92. http://dx.doi.org/10.1080/00131857.2017.1339339.

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4

Gee. "WAHINE STORM DAMAGE IN WELLINGTON 10 APRIL 1968." Weather and Climate 12, no. 2 (1992): 89. http://dx.doi.org/10.2307/44279839.

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Lani Cupchoy. "Fragments of Memory: Tales of a Wahine Warrior." Frontiers: A Journal of Women Studies 31, no. 2 (2010): 35. http://dx.doi.org/10.5250/fronjwomestud.31.2.35.

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Lani Cupchoy. "Fragments of Memory: Tales of a Wahine Warrior." Frontiers: A Journal of Women Studies 31, no. 2 (2010): 35–59. http://dx.doi.org/10.1353/fro.2010.0001.

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7

Jenkins, Kuni, and Leonie Pihama. "Matauranga Wahine: Teaching Maori Women's Knowledge Alongside Feminism." Feminism & Psychology 11, no. 3 (August 2001): 293–303. http://dx.doi.org/10.1177/0959353501011003003.

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8

Aparicio, Elizabeth M., Olivia N. Kachingwe, Danielle R. Phillips, Michelle Jasczynski, M. Kaleipumehana Cabral, Faduma Aden, Eshana Parekh, Jason Espero, and Christine Childers. "“Having a Baby Can Wait”: Experiences of a Sexual and Reproductive Health Promotion Program in the Context of Homelessness among Asian American, Native Hawaiian, and Other Pacific Islander Youth Captured Through PhotoVoice." Qualitative Health Research 31, no. 2 (October 26, 2020): 228–40. http://dx.doi.org/10.1177/1049732320964423.

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Nearly half of female youth experiencing homelessness (YEH) become pregnant due to myriad individual, family, community, and structural factors. In response, our team developed and tested Wahine (“woman”) Talk, a multilevel, trauma-informed sexual and reproductive health intervention created with and for female YEH aged 14 to 22. After Wahine Talk, youth were invited to participate in a participatory action PhotoVoice project regarding experiences of the program, waiting to start or expand their families, and homelessness. Photographs were taken and captioned by youth, and then further examined through Thematic Analysis. Final project themes include (a) Youth-Driven Birth Timing Decisions; (b) A Sense of Place: Finding Safe Spaces; and (c) Glimpsing Hope. Because YEH live under society’s radar, it is critical to understand their experiences from their own perspectives to improve interventions at multiple levels. Implications for meeting the needs of YEH in the areas of reproductive justice, financial stability, and affordable housing are discussed.
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9

Wood, B. "Mana Wahine and Ecocritidsm in Some Post-80s Writing by Maori Women." Interdisciplinary Studies in Literature and Environment 14, no. 1 (January 1, 2007): 107–24. http://dx.doi.org/10.1093/isle/14.1.107.

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10

SÁNCHEZ, JUAN ARMANDO. "Systematics of the bubblegum corals (Cnidaria: Octocorallia: Paragorgiidae) with description of new species from New Zealand and the Eastern Pacific." Zootaxa 1014, no. 1 (July 5, 2005): 1. http://dx.doi.org/10.11646/zootaxa.1014.1.1.

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Bubblegum corals, Paragorgiidae, are among the largest and most ecologically important benthic sessile deep-water organisms harboring hundreds of associated. However, no recent reviews of their diversity and systematics are yet available, despite the recent increase in the sampling and fishing of deep-water habitats. This study covers 17 Paragorgiidae species. There were only five previously known species for Paragorgia (P. arborea [Linnaeus], P. johnsoni Gray, P. splendens Thomson & Henderson, P. regalis Nutting [=dendroides Bayer], and P. coralloides Bayer) and just one of Sibogagorgia (S. weberi Stiasny). Eleven new species are described here comprising 9 Paragorgia spp. (P. alisonae, P. kaupeka, P. maunga, P. aotearoa, P. wahine, P. whero, P. yutlinux, P. stephencairnsi, and P. tapachtli) and 2 Sibogagorgia spp. (S. tautahi and S. dennisgordoni). This study also uncovered two areas of endemism for bubblegum corals corresponding to New Zealand and the Eastern Pacific (Mexico to Canada). New Zealand has 6 likely endemic species of Paragorgia (P. alisonae, P. kaupeka, P. maunga, P. aotearoa, P. whero, and P. wahine) and the two new species of Sibogagorgia, whereas P. yutlinux, P. stephencairnsi, and P. tapachtli were collected in the Eastern Pacific. There seem to be a few trans-Pacific species such as P. regalis, and likewise in the Atlantic with P. johnsoni, but it is clear that no other species is as cosmopolitan as P. arborea with discontinuous but bi-polar distribution. There are cases of morphological sister species such as P. johnsoni and P. aotearoa that correspond to the Atlantic and Pacific respectively, but the phylogenetic relationships of the remaining species indicate that most paragorgiid diversity and speciation took place in the Indo-Pacific region, as suggested by a number of sympatric species. Surface sclerites, radiates, exhibit a great deal of variation under the Scanning Electron Microscope (SEM), providing a number of characters for phylogenetic reconstruction, including three kinds of radial ornamentation and several types of surfaces and sub-ornamentation at the ultrastructure level. The three most parsimonious trees of equal length, using morphological characters, showed P. arborea as basal to the rest of the Paragorgia species (using Sibogagorgia as the outgroup), which were divided in two clades. One clade includes the species with asymmetrical surface sclerites with some radial ornaments larger or different than others have ([P. maunga -[P. coralloides-P. tapachtli-P. regalis-P. kaupeka]]). In this clade, P. maunga conserved the basal position in the most parsimonious trees whereas relationships among the other species were not consensual. The other clade comprised species with symmetrical surface sclerites ([[P. splendens-P. wahine] P. alisonae-[P. yutlinux-P. stephencairnsi]-P. johnsoni-P. aotearoa]). P. splendens-P. wahine-P. whero and P. yutlinux-P. stephencairnsi maintained their sister relationships respectively in all most-parsimonious trees but no consensual relationships with respect to and among the other species of the clade. Complete descriptions of described and new species using SEM, species comparisons, character states, and a species key are also provided in this paper.
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11

Mildon, Charlotte. "An Indigenous Approach to Māori Healing with Papatūānuku." Ata: Journal of Psychotherapy Aotearoa New Zealand 20, no. 1 (October 31, 2016): 11–17. http://dx.doi.org/10.9791/ajpanz.2016.02.

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This paper reveals the significance of the female role in the healing of mother nature (Papatūānuku) and all her progeny for Māori living in Aotearoa New Zealand. I discuss how understanding the synchronisation of the male and female energies can balance the spiritual health, wellbeing, and healing of Māori and their whānau (families). My own whakapapa that traverses back to the beginnings of time informs my methodology which acknowledges the wider whānau concept and links with both the living and the non-living ancestors of nature. These divine feminine descendants and spiritual guardians are identified as the essential foundation of traditional Māori healing. I examine the interconnectedness of Māori (ordinary, natural) people being a living consciousness with an innate ability to link in with the ancient mother energies of nature and all her progeny. The unconditional love of the ancient mother energies of nature are the spiritual source of healing for Māori and can be instrumental in balancing the natural order of the male and the female roles within the self, the whānau, and the wider whānau unit of mother nature. Waitara He whakaaturanga tā tēnei tuhinga i te tohu o te tūnga o te wahine i roto i ngā tumahu o Papatūānuku me ana uri katoa ki te Māori e noho nei i Aotearoa. Ka matapakihia e au mā te mātauranga mahitahitanga o te pūngao tāne me te pūngao wahine e whakarite te hauora wairua, te hauora me te tumahu o te Māori me ō rātau whānau. Ko tōku whakapapa e hoki nei ki te kore ki te tīmatanga o te wā te hua o taku tikanga mahi e whakaae ana ki te ariā whānau whānui ka whaiheretahi ki te hunga ora me te hunga mate o te ao tūroa. Ko ēnei hekenga māreikura kaitiaki wairua e tohua ana ko te tūāpapa o te tikanga tumahu Māori. Ka arotakehia e au te whakahononga o te iwi Māori koia nei te koiora mauri ora mau momo ki te hono atu ki a pūngao tūroa me ōna hekenga katoa. Ko te tuku aroha herekore o ngā pūngao tūroa te pūtaketanga o te tumahu mō te Māori; te mea hai whakarite i te paparangi o te tikanga tāne tikanga wahine rō whaiaro, rō whānau me te whānau whānui o te ao tūroa.
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12

Morris, J. "Women's Experiences of the Justice System." Victoria University of Wellington Law Review 27, no. 4 (December 1, 1997): 649. http://dx.doi.org/10.26686/vuwlr.v27i4.6096.

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This article considers the impact of gender upon women's experiences of the New Zealand justice system, as lawyers and clients. As well as summarising study and survey material, it draws upon information provided to the Law Commission in the course of its project on Women's Acces to Justice: He Putanga mo nga Wahine ki te Tika. It concludes that women are still significantly disadvantaged by the justice system as a result of their gender and that there is an ongoing need for debate and consideration of these issues if women's access to justice is to be improved.
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13

Kindell, Christopher. "‘Brothel of the Pacific’: Syphilis and the Urban Regulation of Laikini Wahine in Honolulu, 1855–75." Journal of Pacific History 55, no. 1 (June 26, 2019): 18–36. http://dx.doi.org/10.1080/00223344.2019.1620597.

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14

Ferret, Sandrine. "IRONIC STEREOTYPES: DESCREET FEMINISM OF NATACHA LESUEUR." DYSKURS. PISMO NAUKOWO-ARTYSTYCZNE ASP WE WROCŁAWIU 25, no. 25 (February 25, 2019): 136–46. http://dx.doi.org/10.5604/01.3001.0012.9833.

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Sandrine Ferret Ironic banalities: the discreet Feminism of Natacha Lesueur Natacha Lesueur is a French photographer, who discreetly conforms with the feminist tendencies, starting from her earliest works realized in the 1990s. Her first photographs depict compositions, in which fragments of the body, the head, the bust, the legs, etc., are adorned with intricately composed pieces of food, sometimes creating mysterious alphabets. The colour photographs are exceptionally painstainkingly processed – re- fined – and disorient the viewer with the vision of body fragments staged in weird situations. On the exhibition entitled White shadows, in the Marc Chagall Museum in Nice in 2014, Natacha Lesueur presented a work realized during several trips to Tahiti. Moved by the similarity of the Tahitian landscapes to her own shots, she would ask herself a question, how to use visual means to depict the reality in which the women and men of Tahiti lived, the reality so distant from the postcards which we all see in front of our eyes. Her choice included adopting these schematic representations as a starting point, together with introducing elements of destruction connected with colonisation, and especially with nuclear tests. She also considered vo- luptuous looks cast at young Tahitian women (wahine) by the colonizers. Playing with the Tahitian exoticism in an exaggerated way, underta- king strategic topics and perspectives (the landscape and wahine), Nata- cha Lesueur stages these subjects in order to introduce distortions into their perception. The light of the stroboscope lamp or red lighting make the viewers embarrassed, as they also perceive typical pictures from the well- known categories: the paradise lagoon, the lewd native, light flashes or overly erotic dance. Lesueur’s work criticises depictions of the Tahitian exoticism, with which it enters into a dispute, thus deconstructing it. The article analyses in detail two video films, Omaï and Upa Upa, shown during the exhibition mentioned. At the same time it attempts to answer the question, in what way, while making use of special lighting in her work, Natacha Lesueur utilizes the feminist methodology, whose aim is to deconstruct identity.
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15

Ferret, Sandrine. "NATACHA LESUEUR, DES CLICHÉS IRONIQUES : UN FÉMINISME DISCRET1." DYSKURS. PISMO NAUKOWO-ARTYSTYCZNE ASP WE WROCŁAWIU 25, no. 25 (February 25, 2019): 136–47. http://dx.doi.org/10.5604/01.3001.0012.9854.

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Natacha Lesueur is a French photographer, who discreetly conforms with the feminist tendencies, starting from her earliest works realized in the 1990s. Her first photographs depict compositions, in which fragments of the body, the head, the bust, the legs, etc., are adorned with intricately composed pieces of food, sometimes creating mysterious alphabets. The colour photographs are exceptionally painstainkingly processed – refined – and disorient the viewer with the vision of body fragments staged in weird situations. On the exhibition entitled White shadows, in the Marc Chagall Museum in Nice in 2014, Natacha Lesueur presented a work realized during several trips to Tahiti. Moved by the similarity of the Tahitian landscapes to her own shots, she would ask herself a question, how to use visual means to depict the reality in which the women and men of Tahiti lived, the reality so distant from the postcards which we all see in front of our eyes. Her choice included adopting these schematic representations as a starting point, together with introducing elements of destruction connected with colonisation, and especially with nuclear tests. She also considered voluptuous looks cast at young Tahitian women (wahine) by the colonizers. Playing with the Tahitian exoticism in an exaggerated way, undertaking strategic topics and perspectives (the landscape and wahine), Natacha Lesueur stages these subjects in order to introduce distortions into their perception. The light of the stroboscope lamp or red lighting make the viewers embarrassed, as they also perceive typical pictures from the well- known categories: the paradise lagoon, the lewd native, light flashes or overly erotic dance. Lesueur’s work criticises depictions of the Tahitian exoticism, with which it enters into a dispute, thus deconstructing it. The article analyses in detail two video films, Omaï and Upa Upa, shown during the exhibition mentioned. At the same time it attempts to answer the question, in what way, while making use of special lighting in her work, Natacha Lesueur utilizes the feminist methodology, whose aim is to deconstruct identity.
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Ho‘omanawanui, Ku‘ualoha. "Mana Wahine, Education and Nation-building: Lessons from the Epic of Pele and Hi‘iaka for Kanaka Maoli Today." Multicultural Perspectives 12, no. 4 (November 19, 2010): 206–12. http://dx.doi.org/10.1080/15210960.2010.527587.

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Clarke, Eileen, and Tim McCreanor. "He wahine tangi tikapa1…: Statutory investigative processes and the grieving of Maori families who have lost a baby to SIDS." Kotuitui: New Zealand Journal of Social Sciences Online 1, no. 1 (January 2006): 25–43. http://dx.doi.org/10.1080/1177083x.2006.9522409.

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Revell, Michael J., and Richard M. Gorman. "The “Wahine storm”: Evaluation of a numerical forecast of a severe wind and wave event for the New Zealand coast." New Zealand Journal of Marine and Freshwater Research 37, no. 2 (June 2003): 251–66. http://dx.doi.org/10.1080/00288330.2003.9517163.

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Aparicio, Elizabeth M., Olivia N. Kachingwe, Danielle R. Phillips, Jamie Fleishman, Julia Novick, Trisha Okimoto, M. Kaleipumehana Cabral, et al. "Holistic, trauma-informed adolescent pregnancy prevention and sexual health promotion for female youth experiencing homelessness: Initial outcomes of Wahine Talk." Children and Youth Services Review 107 (December 2019): 104509. http://dx.doi.org/10.1016/j.childyouth.2019.104509.

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Aparicio, Elizabeth M., Danielle R. Phillips, Trisha Okimoto, Megan Kaleipumehana Cabral, Carla Houser, and Kent Anderson. "Youth and provider perspectives of Wahine Talk: A holistic sexual health and pregnancy prevention program developed with and for homeless youth." Children and Youth Services Review 93 (October 2018): 467–73. http://dx.doi.org/10.1016/j.childyouth.2018.08.014.

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21

Ploeg, Anton. "Reuter, Susanne. Yalimo: Die Yali im Bergland von Neu Guinea, West Papua. Ein Portrait. Düsseldorf: Wahine Verlag, 2011, 184 pp. ISBN 9783941387027. Price: EUR 29.90 (Paperback)." Bijdragen tot de Taal-, Land- en Volkenkunde 169, no. 1 (2013): 163–64. http://dx.doi.org/10.1163/22134379-12340014.

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Bergengruen, Maximilian. "Heilung des Wahns durch den Wahn." Daphnis 44, no. 3 (September 1, 2016): 374–95. http://dx.doi.org/10.1163/18796583-04403005.

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Andreas Gryphius’ Cardenio und Celinde is a ghost story which at the same time is also a psychological healing story and one of theological conversion. Both stories would not have been possible had the technical preconditions offered by Baroque theater not been available to let ghosts appear on stage with public appeal. For analyzing the entertaining function of these ghosts the mentioned three levels provide orientation. This article will therefore examine psychology (1), then turn to theology (2) in order to finally address the technical preconditions of their presentability (3).
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Shoptaw, J. "WAHITE." Common Knowledge 18, no. 2 (April 1, 2012): 325–47. http://dx.doi.org/10.1215/0961754x-1544977.

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Cristina Bacchilega. "Ka mo‘olelo o Hi‘iakaikapoliopele: ka wahine i ka hikina a ka lā, ka u‘i palekoki uila o Halema‘uma‘u (The Epic Tale of Hi‘iakaikapoliopele: Woman of the Sunrise, Lightningskirted Beauty of Halema‘uma‘u) (review)." Journal of American Folklore 123, no. 487 (2009): 122–24. http://dx.doi.org/10.1353/jaf.0.0116.

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Fuhr, Ursula. "Die wahre Szene erschließen. Von der Szenenrekonstruktion durch Perspektivwechsel zur Neukonstruktion der wahren Szene." Zeitschrift für Psychodrama und Soziometrie 4, no. 2 (September 2005): 275–84. http://dx.doi.org/10.1007/s11620-005-0092-x.

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McCONNELL, EDWINA A. "Proper hand-wahing technique." Nursing 29, no. 4 (April 1999): 26–27. http://dx.doi.org/10.1097/00152193-199904000-00009.

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Schwenke, J., and S. Watzke. "Irrationale Überzeugungen und Paranoia." Nervenheilkunde 33, no. 09 (2014): 617–25. http://dx.doi.org/10.1055/s-0038-1627720.

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ZusammenfassungIrrationale Überzeugungen, Paranoia und Wahn stellen zum Teil überlappende, schwer von einander abgrenzbare Begriffe dar. Während Wahn als zentrales Symptom psychotischer Erkrankungen angesehen wird, kennzeichnen irrationale Überzeugungen und Paranoia Phänomene, die einerseits aus normalpsychologischen Prozessen heraus zu verstehen sind, andererseits Vulnerabilitätsfaktoren für die Entwicklung psychischer Erkrankungen repräsentieren. Es liegen zahlreiche Hinweise vor, dass die Annahme dichotom kategorialer An- vs. Abwesenheit paranoiden Wahns zugunsten eines kontinuierlichen Übergangs von irrationalen Überzeugungen über paranoide Gedanken hin zum paranoiden Wahn verändert werden kann.Die vorliegende Arbeit stellt eine deutschsprachige Skala zur Erfassung paranoiden Denkens zur Verfügung und liefert Daten, die die Hypothese eines kontinuierlichen Übergangs stützen.
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Farrell, Mary. "Seismic Relationships." Ata: Journal of Psychotherapy Aotearoa New Zealand 19, no. 2 (December 1, 2015): 128–36. http://dx.doi.org/10.9791/ajpanz.2015.12.

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This paper considers the dangerous and heated issues that often underlie outwardly happy relationships. Just as the earth can be unpredictable and smouldering under its calm surface, many relationships between couples have deep fissures that bubble up with unexpected force, often in the consulting room. I present a case study of one such couple and consider the parts played by unrealistic expectation, idealisation, denigration, previous hurts and fractures, and cultural background. I also illustrate the paper with snippets from the American TV series Mad Men, looking particularly at Don and Betty Draper’s marriage. Don has a false identity, both literally and metaphorically, and the facts of his earlier life, including his name, are completely unknown to his wife. My premise is that when most couples become attached, it can be an attachment based on primarily unconscious needs and expectations of each other, especially when they have explored and divulged very little. Our role as psychotherapists is to help each member of a couple begin to share their inner lives while maintaining hope that their partner will not use the information shared as a weapon against them. Waitara E aro ana tēnei tuhinga ki ngā kaupapa morearea, hahana hūnaia ai e te whakaatanga manahau i rō noho tahitanga a te tokorua. Pērā i te matawhatiwhati o Papatuanuku, he maha ngā whakararu noho puku nohonga ā tokorua pahū ake ai i roto i te rūma akoako. E horaina atu ana he mātai takitahi o tētahi tokorua rite ki tēnei ka whakaaro i ngā wāhanga whai wāhi atu ki ngā autāia rerekē, monoa, pēhitanga, mamae inamata me te ahurea. Ka whakaatahia hoki i roto i te tuhinga ētahi maramara kōrero o te Pouaka Whakaata Amerikana Mad Men, aronui atu ki te noho moehanga o Don rāua ko Betty Draper. Ā tuhi, ā kupu whakarite he teka te tuakiri o Don, ā kore kore ana i mōhiotia ngā meka o tōna whakatipuranga, me tōna ingoa e tōna hoa wahine. E kī ana au, inā piritahi he tokorua, he whakapiringa pupū ake ai tēnei mai i ngā wawata me ngā hiahia rehu tētahi ki tētahi, inarā kāre nei e taki mōhio pai ki a rāua anō, ā, taki noho puku ai. Ko tā tātou, tātou ngā kaiwhakaora hinengaro mahi, he āwhina i ngā tokorua nei ki te taki whakaatu i ō rāua kare ā roto ki a rāua anō me te mau whakaaro kāre te hoa rangatira e whakamahi i ēnei kōrero hai werohanga atu.
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Hauser, Jeannine. "Der wahre Große im Dienst seiner Seele: "Mýthos" und "bìos" in Carl Spittelers." Amaltea. Revista de mitocrítica 4 (November 15, 2012): 21–48. http://dx.doi.org/10.5209/rev_amal.2012.v4.40587.

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Carl Spittelers Prometheus-Dichtungen von 1881 und 1924, beide dem hohen Stil des Epos verpflichtet, übertragen den antiken Prometheus-Stoff in eine phantastische Welt, in der sich religiöse Vorstellungen mit märchenhaften Elementen vermischen, und zeigen an Prometheus und dessen Bruder Epimetheus exemplarisch die Diskrepanz zwischen dem Ausnahmemenschen und dem Mitläufer, zwischen dem wahren und falschen Großen, wobei sich diese wahre „Größe“ in ihrer Treue zu einer Seelenfigur manifestiert. Beide Fassungen weisen starke Bezüge sowohl zum zeitgenössischen Kontext als auch zur Biographie des Verfassers auf, der in seinen epischen Monumentalwerken nicht nur Stellung zur zeitgeschichtlichen Situation der Jahrhundertwende bezieht, sondern auch seine Dichterwerdung verarbeitet und das Künstlerdasein problematisiert.
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Pfannendörfer, Gerhard. "Werte wahren." Sozialwirtschaft 16, no. 2 (2006): 5. http://dx.doi.org/10.5771/1613-0707-2006-2-5.

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sas. "Verhältnismäßigkeit wahren." Der Freie Zahnarzt 60, no. 3 (February 29, 2016): 43. http://dx.doi.org/10.1007/s12614-016-6127-z.

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Behnke, Joachim. "Wozu Wahlen?" Kursbuch 49, no. 174 (2013): 9–24. http://dx.doi.org/10.5771/0023-5652-2013-174-9.

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Schmitz, Wolfgang. "Unabhängige Forschung wahren." VDI nachrichten 74, no. 47 (2020): 1. http://dx.doi.org/10.51202/0042-1758-2020-47-1-2.

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wha. "Wahlen, Workshop, Wissenschaft." Der Deutsche Dermatologe 65, no. 11 (November 2017): 824. http://dx.doi.org/10.1007/s15011-017-1656-6.

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Hardt, Wolfgang. "Video, Wahlen, Wirtschaftlichkeit." Der Deutsche Dermatologe 65, no. 12 (December 2017): 898–906. http://dx.doi.org/10.1007/s15011-017-1694-0.

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Klegraf, Hans-Jürgen. "Wahlen im Bild." Historisch-Politische Mitteilungen 20, no. 1 (December 2013): 423–38. http://dx.doi.org/10.7788/hpm.2013.20.1.423.

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Thomas, Anke. "Ärztliche Sorgfaltspflicht wahren." hautnah dermatologie 35, no. 1 (January 2019): 59. http://dx.doi.org/10.1007/s15012-019-2991-y.

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Werni-Kourik, Michaela. "Die Patientenwünsche wahren!" ProCare 14, no. 7-8 (August 2009): 14–16. http://dx.doi.org/10.1007/s00735-009-0187-0.

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Hadj-Saïd, Wahiba. "Wahiba HADJ-SAID." Revue Francophone d'Orthoptie 7, no. 1 (January 2014): 78–85. http://dx.doi.org/10.1016/j.rfo.2014.03.001.

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Patterson, Samuel C., and Milton G. Lodge. "John C. Wahlke." PS: Political Science & Politics 41, no. 03 (June 18, 2008): 641–42. http://dx.doi.org/10.1017/s1049096508270915.

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Jox, Ralf J. "Die Würde wahren." Im OP 07, no. 01 (December 16, 2016): 31–34. http://dx.doi.org/10.1055/s-0042-118532.

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Thomas, Anke. "Ärztliche Sorgfaltspflicht wahren." Orthopädie & Rheuma 22, no. 1 (February 2019): 54. http://dx.doi.org/10.1007/s15002-019-1537-3.

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Bödege-Wolf, Johanna. "Zwischen den Wahlen." Erwachsenenbildung 65, no. 1 (February 13, 2019): 4–7. http://dx.doi.org/10.13109/erbi.2019.65.1.4.

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Jünger, Alexander. "Klar geregelte Wahlen." Call Center Profi 14, no. 1 (February 15, 2011): 40–45. http://dx.doi.org/10.1365/s35111-011-0007-7.

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Thomas, Anke. "Ärztliche Sorgfaltspflicht wahren." InFo Hämatologie + Onkologie 22, no. 6 (June 2019): 72. http://dx.doi.org/10.1007/s15004-019-6583-0.

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Thomas, Anke. "Ärztliche Sorgfaltspflicht wahren." CME 16, no. 4 (April 2019): 43. http://dx.doi.org/10.1007/s11298-019-7078-x.

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Thomas, Anke. "Ärztliche Sorgfaltspflicht wahren." HNO Nachrichten 49, no. 2 (April 2019): 50. http://dx.doi.org/10.1007/s00060-019-5869-z.

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Wüst, Andreas M., and Philip Stöver. "Wahlen in Europa." Politische Vierteljahresschrift 47, no. 2 (June 2006): 289–309. http://dx.doi.org/10.1007/s11615-006-0043-9.

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Thomas, Anke. "Ärztliche Sorgfaltspflicht wahren." DNP - Der Neurologe & Psychiater 20, no. 1 (January 29, 2019): 52. http://dx.doi.org/10.1007/s15202-019-2155-2.

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Thomas, Anke. "Ärztliche Sorgfaltspflicht wahren." Uro-News 23, no. 1 (January 2019): 53. http://dx.doi.org/10.1007/s00092-019-2127-z.

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