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Journal articles on the topic 'Whakatane'
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1
Freudenthal, Emmanuel, Maurizio Farhan Ferrari, Justin Kenrick, and Adrian Mylne. "The Whakatane Mechanism: Promoting Justice in Protected Areas." Nomadic Peoples 16, no. 2 (December 31, 2012): 84–94. http://dx.doi.org/10.3167/np.2012.160207.
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Wright, I. C. "Late Quaternary faulting of the offshore Whakatane Graben, Taupo Volcanic Zone, New Zealand." New Zealand Journal of Geology and Geophysics 33, no. 2 (April 1990): 245–56. http://dx.doi.org/10.1080/00288306.1990.10425682.
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Holt, Katherine A., David J. Lowe, Alan G. Hogg, and R. Clel Wallace. "Distal occurrence of mid-Holocene Whakatane Tephra on the Chatham Islands, New Zealand, and potential for cryptotephra studies." Quaternary International 246, no. 1-2 (December 2011): 344–51. http://dx.doi.org/10.1016/j.quaint.2011.06.026.
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Lamarche, Geoffroy, Philip M. Barnes, and Jonathan M. Bull. "Faulting and extension rate over the last 20,000 years in the offshore Whakatane Graben, New Zealand continental shelf." Tectonics 25, no. 4 (July 12, 2006): n/a. http://dx.doi.org/10.1029/2005tc001886.
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Nixon, Casey W., Jonathan M. Bull, and David J. Sanderson. "Localized vs distributed deformation associated with the linkage history of an active normal fault, Whakatane Graben, New Zealand." Journal of Structural Geology 69 (December 2014): 266–80. http://dx.doi.org/10.1016/j.jsg.2014.06.005.
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Zhang, Jian, Dick Beetham, Grant Dellow, John X. Zhao, and Graeme H. McVerry. "Empirical models for predicting lateral spreading and evaluation using New Zealand data." Bulletin of the New Zealand Society for Earthquake Engineering 41, no. 1 (March 31, 2008): 10–23. http://dx.doi.org/10.5459/bnzsee.41.1.10-23.
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A New empirical model has been developed for predicting liquefaction-induced lateral spreading displacement and is a function of response spectral displacements and geotechnical parameters. Different from the earlier model of Zhang and Zhao (2005), the application of which was limited to Japan and California, the new model can potentially be applied anywhere if ground shaking can be estimated (by using local strong-motion attenuation relations). The new model is applied in New Zealand where the response spectral displacement is estimated using New Zealand strong-motion attenuation relations (McVerry et al. 2006). The accuracy of the new model is evaluated by comparing predicted lateral displacements with those which have been measured from aerial photos or the width of ground cracks at the Landing Road bridge, the James Street loop, the Whakatane Pony Club and the Edgecumbe road and rail bridges sites after the 1987 Edgecumbe earthquake. Results show that most predicted errors (defined as the ratio of the difference between the measured and predicted lateral displacements to the measured one) from the new model are less than 40%. When compared with earlier models (Youd et al. 2002, Zhang and Zhao 2005), the new model provides the lowest mean errors.
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Lowe, David J. "Revision of the age and stratigraphic relationships of Hinemaiaia Tephra and Whakatane Ash, North Island, New Zealand, using distal occurrences in organic deposits." New Zealand Journal of Geology and Geophysics 29, no. 1 (January 1986): 61–73. http://dx.doi.org/10.1080/00288306.1986.10427523.
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Kobayashi, Tetsuo, Ian Nairn, Vicki Smith, and Phil Shane. "Proximal stratigraphy and event sequence of the c. 5600 cal. yr BP Whakatane rhyolite eruption episode from Haroharo volcano, Okataina Volcanic Centre, New Zealand." New Zealand Journal of Geology and Geophysics 48, no. 3 (September 2005): 471–90. http://dx.doi.org/10.1080/00288306.2005.9515127.
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Orense, Rolando, Mohammad Asadi, Mark Stringer, and Michael Pender. "EVALUATING LIQUEFACTION POTENTIAL OF PUMICEOUS DEPOSITS THROUGH FIELD TESTING: CASE STUDY OF THE 1987 EDGECUMBE EARTHQUAKE." Bulletin of the New Zealand Society for Earthquake Engineering 53, no. 2 (June 1, 2020): 101–10. http://dx.doi.org/10.5459/bnzsee.53.2.101-110.
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Pumice materials, which are problematic from an engineering viewpoint, are widespread in the central part of the North Island. Considering the impacts of the 2010-2011 Christchurch earthquakes, a clear understanding of their properties under earthquake loading is necessary. For example, the 1987 Edgecumbe earthquake showed evidence of localised liquefaction of sands of volcanic origin. To elucidate on this, research was undertaken to investigate whether existing empirical field-based methods to evaluate the liquefaction potential of sands, which were originally developed for hard-grained soils, are applicable to crushable pumice-rich deposits. For this purpose, two sites, one in Whakatane and another in Edgecumbe, were selected where the occurrence of liquefaction was reported following the Edgecumbe earthquake. Manifestations of soil liquefaction, such as sand boils and ejected materials, have been reported at both sites. Field tests, including cone penetration tests (CPT), shear-wave velocity profiling, and screw driving sounding (SDS) tests were performed at the sites. Then, considering estimated peak ground accelerations (PGAs) at the sites based on recorded motions and possible range of ground water table locations, liquefaction analysis was conducted at the sites using available empirical approaches. To clarify the results of the analysis, undisturbed soil samples were obtained at both sites to investigate the laboratory-derived cyclic resistance ratios and to compare with the field-estimated values. Research results clearly showed that these pumice-rich soils do not fit existing liquefaction assessment frameworks and alternate methods are necessary to characterise them.
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Khan, Afrasyab, and Jagdish Prasad. "Colorectal cancer presentation in eastern Bay of Plenty, New Zealand." Journal of Clinical Oncology 31, no. 4_suppl (February 1, 2013): 370. http://dx.doi.org/10.1200/jco.2013.31.4_suppl.370.
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370 Background: New Zealand has a high incidence of colorectal cancer; the death rate is the highest amongst developed countries. New Zealand does not have a national screening program for colorectal cancer yet. This study was done in a region with a higher proportion Maori ethnicity. We hypothesized that there are differences in presentation and pathology of colorectal cancer between Maori and European people. Methods: A review of new cases of colorectal cancer presenting over a period of three years (2008-2011) at Whakatane Hospital was done. Data was collected from clinical records and entered into SPSS software. Results: 113 new cases of colorectal cancer were identified. Median age was 73 years. Maori patients were younger than the rest (median age 60 vs 74.5; p < 0.05). 95 patients were of European ethnicity and 15 were Maori. The predominant sign/symptom on presentation was PR bleeding (32%). Only 5 cases were asymptomatic and diagnosed on surveillance colonoscopy. The histologic type of tumor was adenocarcinoma in 111 cases. The most common site of the tumors was the rectum (18.6%). 34.5% cases had localized disease (stage 1, 2A) with no significant difference between Maori and the rest.18.6% cases had distant metastasis with no significant difference between Maori and the rest. Curative surgery was not done in 16 patients due to advanced disease, comorbidities or patient refusal. Conclusions: A higher proportion of patients were diagnosed with localized disease at presentation compared to the rest of New Zealand.. Fewer Maori patients had colorectal cancer in view of the higher proportion of Maori in the area (42-61%). The age of Maori was significantly lower than the rest. Colorectal cancer screening in New Zealand will likely detect cancer earlier. [Table: see text]
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Clayton, John. "A cultural-self learning design platform." Pacific Journal of Technology Enhanced Learning 2, no. 1 (December 18, 2019): 32–33. http://dx.doi.org/10.24135/pjtel.v2i1.34.
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Even though it is acknowledged culture pervades learning and that emotions and context play a significant role in the learning process, Eurocentric instructional design models are based solely on cognitive, social and pedagogical approaches. These approaches do not contextualize the learning experience, i.e. they do not address cultural conceptuality (Cliver, 2013). Knowing a wide range of cultural influences impact on the engagement and success of adult learners, learning environments need to encourage learners to acknowledge and validate their cultural being. This identity – knowing who they are, where they come from and what factors influence their engagement – provides learners with a positive setting they feel comfortable in. These context sensitive, learner centric environments provide the fundamental confidence needed for learners to believe they can succeed in achieving their educational goals (Johnson, 2012). Therefore, designers need to provide context sensitive learning experiences, performance tasks and assessments that build familiarity, confidence and trust (Kennedy, 2013).
This presentation will describe how Te Whare Wananga o Awanuiārangi has integrated the theories of cognitive load, social cognition, transformative learning and the processes of holistic assessment, the Ranga Framework, personal learning planning and noho delivery into a holistic cultural-self learning design platform. This integration of theory and process provides the foundation for a unique learning design approach, based on the concepts of feedforward, feedback, assessment and reflection, to be established (Clayton et al, 2019).
The presentation will demonstrate how this approach can be applied in a learning management system segmented into seven interwoven but discrete spaces,
Welcome / Mihi Whakatau: This space is focused on participants cultural self-enabling them to become familiar and comfortable with the approach to be used.
Induction / Rangatahi: During this stage opportunities are provided for learners to clarify and understand these learning outcomes and performance criteria associated with the micro-credential.
Engagement / Rangahau: During this stage learning activities are designed to build upon, rather than be independent of, learner’s current knowledge and beliefs.
Mātauranga /Performance: During this stage opportunities will be provided for learners to engage in assessment tasks that confirm their capabilities.
Rangatira / Capstone: During this stage participants will, with the guidance of tutors and peers, reflect on the outcomes of their learning activities and identify the learning strategies that were successful for them.
Arotakenga: Evaluation: During this stage evidence will be collected on the impact of the micro-credential on stakeholders.
NB: Participants are encouraged to bring their own devices as they will be provided with editing access to a working demonstrator within a Learning Management System.
References
Clayton, J., Gao, Y., Elliott, R., Geng, F. & Yang, J. (2019) Micro-credentials in professional and technical vocational education and training: A cultural self-approach, Positional Paper, Awanuiārangi Press, Whakatane, New Zealand
Cliver, C., (2013), Comparison of Instructional Design Models, Course Notes - MEDT 7461, The University of West Georgia.
Johnson, T. (2012). Self-assessment: A means to enhance academic self-efficacy in year 12 mathematics, (Masters Thesis). Massey University, Manawatu, New Zealand. Retrieved from https://mro.massey.ac.nz/bitstream/handle/10179/3310/02_whole.pdf?sequence=1&isAllowed=y
Kennedy, C. P. (2013). Indigenizing student-centred learning: A western approach in an indigenous educational institution. Journal of International Education Research, 9(1), 1. Retrieved from https://search.proquest.com/docview/1433387182?accountid=33567
12
Pender, M. J., and T. W. Robertson. "Edgecombe earthquake." Bulletin of the New Zealand Society for Earthquake Engineering 20, no. 3 (September 30, 1987): 201–49. http://dx.doi.org/10.5459/bnzsee.20.3.201-249.
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On March 2 1987, at 01h 42m 34s UT an earthquake of magnitude (ML) 6.3 occurred near 37.91°S, 176.79°E close to the town of Edgecumbe in the North Island, New Zealand. The depth is provisionally estimated to be 12 ± 1 km. Seismic activity in the general area during the previous week culminated in a foreshock on March 2 of ML 5.2 at 01h 35m 37s. Four aftershocks with magnitudes in excess of 5.0 occurred on March 2 at 01h 51m 08s (ML 5.6), 02h 07m 23s (ML 5.1), 06h 56m 32s (ML 5.2) and 07h 55m 09s (ML 5.2).
The earthquakes occurred at the end of summer after a long period of dry weather.
Modified Mercalli Intensities of MM IX have been reported in and around Edgecumbe, with possible instances of MM X. Strong motion accelerographs recorded peak ground acceleration of up to 0.33 g within 15 km of the epicentre. The main shock produced a complex series of surface scarps, the longest being about 7 km long striking SW from Edgecumbe. About 1.3 m maximum extension occurred across the scarp with the area to the north-west being downthrown by about a maximum of 1.5 m which continued to subside slowly. Other smaller normal fault traces have also been detected as well as compressional rolls.
There was extensive evidence of level ground liquefaction and lateral spreading near rivers. Both these phenomena produced eruption of sands at the ground surface. Some wells were observed to have increased flows or increased pressures whilst others were had decreased flows.
General regional subsidence of the alluvial plains in the area up to 2m has been confirmed by levelling completed within three weeks of the earthquake.
Structural damage was confined to the alluvial plains in which the town of Edgecumbe is centred. The depth of sediments on the plains is not less than 350 m.
There was extensive minor damage to roads. Severe damage to many houses and other single storey structures. A dairy factory complex in Edgecumbe, two paper mills in Kawerau and a paperboard mill in Whakatane all sustained damage, in some cases considerable. At present information on the damage in the paper mills is not available.
13
Paniora, Riki. "He mihi whakatau (Editorial)." Aotearoa New Zealand Social Work 20, no. 4 (July 17, 2017): 1–2. http://dx.doi.org/10.11157/anzswj-vol20iss4id324.
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Coates, Tony. "Science and Structure Determinism." Ata: Journal of Psychotherapy Aotearoa New Zealand 18, no. 2 (December 31, 2014): 159–71. http://dx.doi.org/10.9791/ajpanz.2014.15.
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In this paper I examine explanations offered by scientific medicine. I wish to show that such explanations are based on structure determinism in all branches of medicine except psychiatry and the psychological medicine. I hope to show that the distinctions of illness/ disorder made in these disciplines are violations of structure determinism, and, while being legitimate as explanations, the distinctions do not belong to science but to ethics and morality. I do not intended to present a “balanced view”, but to deconstruct psychiatry and, through this, present an alternative viewpoint from the Biology of Cognition.
Waitara
I tēnei tuhinga ka whakamātauhia ngā whakamāramatanga tuku mai a te rongoa pūtaiao. E hiahia ana au ki te whakaata, ko aua whakamāramatanga e whai ana i te tū whakatau a ngā peka katoa o te mātauranga rongoa hāunga ia te mātauranga mate hinengaro me te rongoa hinengaro. Ko taku wawata ka taea te whakaatu ko te whakarerekētanga o ngā mate/pōkīkī whakaritea i ēnei pekanga mātauranga he mahi takahi i te anga whakatau, ā, ahakoa e tika ana hei whakamāramatanga, ehara nō te taiao ēnei whakarerekētanga engari nō te matatika kē. Kāre au i te mea ki te tuhi i tētahi "tirohanga rite", engari ki te wāwāhi mātauranga mate hinengaro, ā, mā tēnei, ka tuku tirohanga kē atu.
15
Elphick, Kathryn E., Craig R. Sloss, Klaus Regenauer-Lieb, and Christoph E. Schrank. "Distribution, microphysical properties, and tectonic controls of deformation bands in the Miocene subduction wedge (Whakataki Formation) of the Hikurangi subduction zone." Solid Earth 12, no. 1 (January 25, 2021): 141–70. http://dx.doi.org/10.5194/se-12-141-2021.
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Abstract. We analyse deformation bands related to horizontal contraction with an intermittent period of horizontal extension in Miocene turbidites of the Whakataki Formation south of Castlepoint, Wairarapa, North Island, New Zealand. In the Whakataki Formation, three sets of cataclastic deformation bands are identified: (1) normal-sense compactional shear bands (CSBs), (2) reverse-sense CSBs, and (3) reverse-sense shear-enhanced compaction bands (SECBs). During extension, CSBs are associated with normal faults. When propagating through clay-rich interbeds, extensional bands are characterised by clay smear and grain size reduction. During contraction, sandstone-dominated sequences host SECBs, and rare CSBs, that are generally distributed in pervasive patterns. A quantitative spacing analysis shows that most outcrops are characterised by mixed spatial distributions of deformation bands, interpreted as a consequence of overprint due to progressive deformation or distinct multiple generations of deformation bands from different deformation phases. As many deformation bands are parallel to adjacent juvenile normal faults and reverse faults, bands are likely precursors to faults. With progressive deformation, the linkage of distributed deformation bands across sedimentary beds occurs to form through-going faults. During this process, bands associated with the wall-, tip-, and interaction-damage zones overprint earlier distributions resulting in complex spatial patterns. Regularly spaced bands are pervasively distributed when far away from faults. Microstructural analysis shows that all deformation bands form by inelastic pore collapse and grain crushing with an absolute reduction in porosity relative to the host rock between 5 % and 14 %. Hence, deformation bands likely act as fluid flow barriers. Faults and their associated damage zones exhibit a spacing of 9 m on the scale of 10 km and are more commonly observed in areas characterised by higher mudstone-to-sandstone ratios. As a result, extensive clay smear is common in these faults, enhancing the sealing capacity of faults. Therefore, the formation of deformation bands and faults leads to progressive flow compartmentalisation from the scale of 9 m down to about 10 cm – the typical spacing of distributed, regularly spaced deformation bands.
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Ryan, Kay. "Tua o te Aria. Doorways into Dying." Ata: Journal of Psychotherapy Aotearoa New Zealand 22, no. 1 (September 24, 2018): 37–47. http://dx.doi.org/10.9791/ajpanz.2018.04.
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As we age or become terminally ill, we are confronted by our mortality. Being confronted by our own or another’s death can be a time of accelerated and profound growth and development. Using examples from research and personal experience working in a hospice, this article explores challenges facing our own dying as well as that of clients and family members. It discusses the relevance and benefits of psychotherapy at end of life. Throughout the dying process, disturbances can occur that may be dismissed or pathologized. This article goes further and suggests that the dying person’s apparent confusion, complex language, agitation or unusual movements, dreams and visions are some of the ways they communicate their needs and let us know what is happening to them. These phenomena are doorways through which we can connect and assist the dying to find meaning in what is happening. The dying may also experience altered and extreme states of consciousness such as coma. It is believed that in these deep inner states they are continuing their development and making spiritual connections. Rather than leaving them alone to fend for themselves, innovative interventions such as joining the world of the patient and pacing their breath are suggested. The work described in this article is based on the methods and skills found in Process Oriented Psychology, and its application to palliative care.
Whakarāpopotonga
Ka koroheke haere ake tātau, ka whakahemohemo ana rānei, ka putēhia mai tātau e mate. Putēhia mai ana e tō tātau, tō tētahi atu mate rānei, te wā whakatere whakaaroarohanga pakeketanga whanaketanga. Mai i ngā tauira rangahau, ngā wheako whaiaro mahi i te whare whakahemohemo, ka tūhurahia e tēnei tuhinga ngā whakatumatuma hāngai ki tō tatau, tō ngā kiritaki me ō te whānau. Ka matapakihia te whaitake me ngā hua o te whakaora hinengaro i te mutunga o te koiora. I te wā e whakamatemate ana tērā pea ka puta ake he ngākau kāhuirangi, a, e kene pea ka parea ki rahaki ka whakaaramātaihia rānei. He tirohanga atu anō tā tō tēnei tuhinga, e kī ana ko te ngākau kāhuirangi o te tūroro, te reo matatini, te kōmingomingotanga, oi rānei, ngā moemoeā ngā matakitenga ētahi o ngā momo whakaaturanga i ō rātau hiahia whakamōhio hoki e ahahia ana rātau. He kuaha ēnei pāmamaetanga e taea ai te hono atu, te āwhina atu i te hunga mate ki te rapu māramatanga mō ēnei pānga. Tērā pea ka wheakohia he takotoranga rērerekē, takotoranga tōpitopito o te mauri pērā i te maurimoe. E whakaponohia ana i roto i te ēnei takotoranga houroto e whakanake haere tonu ana rātau, ā, e hono atu ana ki te taha wairua. E meahia ana kaua rātau e waiho mokemokehia ki ā rātau anō, engari me huri ki te kōmuhu hou pēnei i te hono atu ki te ao o te tūroro ka whetoko i ō rātau hā. Ko te tūāpapa o ngā mahi whakaahuahia i roto I tēnei tuhinga nō ngā tukanga me ngā pūkenga kai roto i Tukanga Pānga Hinengaro, me ana whakatau ki te mahi haumanu.
17
Field, B. D. "Cyclicity in turbidites of the Miocene Whakataki Formation, Castlepoint, North Island, and implications for hydrocarbon reservoir modelling." New Zealand Journal of Geology and Geophysics 48, no. 1 (March 2005): 135–46. http://dx.doi.org/10.1080/00288306.2005.9515104.
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Dalal, Farhad. "The Struggle to Live and Let Live." Ata: Journal of Psychotherapy Aotearoa New Zealand 17, no. 2 (December 1, 2013): 159–72. http://dx.doi.org/10.9791/ajpanz.2013.15.
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When faced with the intolerance of the imperialist who denigrates and annihilates other ways of life, one answer is the principle of tolerance as advocated by multiculturalism and biculturalism. This asserts that each way of life has its own legitimacy, to be valued on its own terms, and that its differences with other ways of life ought to be tolerated. The concept of figure and ground is a helpful way of conceptualising the practice of tolerance, making room for inclusive, both/and forms of existence. It is an image for the attempt to live and let live, in which differences — mountain and sea — coexist in harmony with each other. Whilst broadly in favour of this world view, I will nevertheless inquire into some of its beliefs and assumptions. Amongst other things, I argue that the “cultural group” is not the straightforward category it is often portrayed as, but always a conflictual, problematic and politicised entity. This in turn problematises the activity of tolerance: what is the psychology of tolerance and how is it informed by the political context? What is taking place within us when we are actively tolerating something? Is tolerance necessarily and always a good thing? Are there occasions when intolerance (and therefore, conflict) is the ethical requirement? In this article I argue that the ideals of “respecting difference”, “inclusivity”, “tolerance” are not only ethical but also always political. In sum, I argue for the virtues of discrimination over those of tolerance.
Waitara
Ko tētahi whakautu, inā tūpono ki te pēhitanga a te whakahīhi whakaiti, whakamate koiora atu, ko te mātāpono manawa nui taunakitanga a te taurea maha me te taurea takirua. Ko tēnei, he whakatau i te tika o ia koiora, ko tōna uara māna anō e whakatau, ā, ko āna noho rerekē ki ēteahi atu koiora e tika ana kia awhitia. He huarahi āwhina ariā whakawaia manawanuitanga te ariā āhua, ariā papa, kia whai ātea ai te tāua, tātou me ngā momo peka nōhanga. He whakapakoko mō te whakatau kia waiho noa iho te noho, te rerekētanga – maunga moana – e noho āiotanga tahi nei. Ahakoa e whakaae whānui ana ki tēnei tirohanga, ka huri tonu au ki te ui ki ētahi o ana whakapono me ana tohutohu. I tua atu i enei, ka whakapae au kāore i te rite te taumata whakaahuahia o te “rōpū ahurea” engari ia ka noho hei rōpū taupatupatu, whakararuraru, tōrangapū hoki. Koia nei ki raruraru ngā whakahaere whakamanawa nui: he aha te manawa nui o te mātai hinengaro, ā, pēhea ai te whāngai kōrero atu a te hāpori tōrangapū? He aha kei te mau i a tātou inā āta whakamanawa nui ki tētahi mea? He pai anō nei i ngā wā katoa te whakamanawa nui? He wāhanga anō tō te pēhi whakamanawa nui (te mutunga ko te taupatupatu) te huarahi matatika? I tēnei kōrero, e whakapae ana au ehara ana i te matatika anake o ngā mātāpono o te “maruwehinga rerekētanga”, “peke katoanga”, “whakamanawa nui” engari huri noa he tōrangapū anō hoki. Hai whakaoti ka tautohe ahau mō te painga ake o te aukati ki to te whakamanawa nui.
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Stuthridge, Jo, Tess Moeke-Maxwell, Donna Orange, Wiremu Woodard, and Jeremy Younger. "On Open Tents, Beaches and Cultural Divides." Ata: Journal of Psychotherapy Aotearoa New Zealand 16, no. 2 (December 17, 2012): 179–200. http://dx.doi.org/10.9791/ajpanz.2012.18.
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The 2012 New Zealand Association of Psychotherapists (NZAP) Conference in Wellington included a panel discussion which addressed the topic: “How culture creates other: Traversing difference or fractured divide”. The panellists were Tess Moeke-Maxwell, Donna Orange, Wiremu Woodard, and Jeremy Younger. Their speeches are presented in this article alongside edited highlights from the ensuing discussion, with introductory and reflective comments from myself as the panel chair.
Waitara
I te hui a te NZAP 2012 i Pōneke he rōpū matapaki, ā, e whā nga kaikōrero manuhiri: Wiremu Woodard, Donna Orange, Tess Moeke-Maxwell rātou ko Jeremy Younger. I tono atu te Komiti Matua kia huri ki te kaupapa: “Pēhea te Whakaatanga Ata Atu ā-Ahurea: Whakawhitinga Rerekē, Wehenga Whati rānei? E tuku atu ana tēnei tuhinga i ngā kōrero a ngā kaikōrero tokowhā, ā, me ngā miramira āta arohia mai i nga matapaki whai muri mai; me ētahi whakaaro whakataki, whakaata a te kaitaki o te rōpū.
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Stuthridge, Jo. "Speaking at Home." Ata: Journal of Psychotherapy Aotearoa New Zealand 16, no. 1 (October 22, 2012): 33–41. http://dx.doi.org/10.9791/ajpanz.2012.05.
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This paper was originally presented as a short speech to the New Zealand Association of Psychotherapists’ Annual Conference in Dunedin 2011. In it, I sketch three broad conclusions from developmental research and consider the implications for a relational approach to psychotherapy practice, from a transactional analyst’s perspective. I use my experience of speaking at home to illustrate how ongoing development of the self is co- constructed through encounters with others.
I tukuna tuatahitia tēnei tuhinga hei kōrero poto i te Hui Wānanga ā-Tau a te Rōpū Kaiwhakaora Hinengaro o Aotearoa o te tau 2011 i Otepoti. I reira, i whakaarahia ake ngā whakatau e toru puta ake i ngā rangahau whanake, ā, ka whakaaro ki ngā rara ki te whāia he huarahi hono ki te umanga kaiwhakaora hinengaro e ai ki tā te umanga kaitātari tirohanga. I whakamahia aku wheako kōrerorero i te kāinga hai whakaata i te whanaketanga o te kiriitau mai i te pānga atu ki ētahi.
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Jamieson, Jordan, and Rhoda Scherman. "Making Sense of the “Wounded Healer” Phenomenon." Ata: Journal of Psychotherapy Aotearoa New Zealand 18, no. 1 (October 1, 2014): 67–79. http://dx.doi.org/10.9791/ajpanz.2014.06.
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The conceptualization of the “wounded healer” is so historic that its roots can be traced back to the mythological figures of ancient Greece. The construct has also been used to illustrate the capacity of a certain inner “woundedness” within individuals that affects (if not enhances) their abilities to heal others, even while attempting to heal themselves. Yet, confusion remains as to what a “wounded healer” is, or how the woundedness serves to help others. A review of this subject matter was undertaken by the first author, under the supervision of the second author, due to a personal interest in the topic, as well as in anticipation of a career in counselling psychology. The paper was written with the intention to demystify the concept of “wounded healing” with further consideration of its influence on the therapist-client relationship. After describing the mythology, vocation and wounded healer paradigm, the paper considers the empirical research on the wounded healer phenomenon ending with some reflections on wounded healing in psychotherapy, and suggestions for further research.
Waitara
Nā te tino tawhito o te hiranga whakaaro mō te kaiwhakaora taotū ka taea te whai i ōna pūtaketanga ake ki ngā whakaatanga pakiwaitara o Kiriki. Kua whakamahia anō hoki tēnei aria hai tauira i te whānui o te ētahi mamae tautahi whakaroto ā-ngākau ā, ka pawerahia tōna kaha ki te whakaora i ētahi atu ahakoa e whakatau ana ki te whakaora i a rātou anō. Ahakoa tērā, kai te huri haere tonu ngā whakaaro ki te tikanga o tēnei mea te “kaiwhakaora taotū” ki te mōhio rānei he aha tōna painga ki ētahi atu. I arotakehia tēnei kaupapa e te kaituhi tuatahi, i raro i te maru o te kaituhi tuarua nā tōna kaingākau tonu ki te kaupapa me te wawata ka tae hai kaimahi hinengaro. I āta tuhia tēnei korero ki te whakanoa i te aria o te whakaora taotū, ki te te aro atu anō hoki ki tōna pānga ki te whakawhanaungatanga o te kaihaumanu me te kiritaki. Kia mutu te whakamārama pakiwaitara, mahi me aria o te kaiwhakaora taotū, ka tahuri ngā whakaaro ki ngā rangahau kitea-ā-kanohi mō te wheako kaiwhakaora taotū, ka hoki whakamuri ai ki ngā whakaoranga ake i roto i tēnei mahi me te whakatau anō ai i ētahi atu rangahautanga.
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Carter, Philip D. "The Ongoing Training of a Psychodramatist." Ata: Journal of Psychotherapy Aotearoa New Zealand 19, no. 1 (September 18, 2015): 25–34. http://dx.doi.org/10.9791/ajpanz.2015.03.
Full textAbstract:
This paper is structured as a narrative so that the reader may not just have an understanding of the content but also an experience of it. The value of naivety, alertness, and readiness is highlighted. I describe core experiences that have shaped my identity and functioning as a psychodramatist. The narrative is one expression of what it is to have the ancestral bounty of both Māori and European lineages. It is a unique expression. There is no claim that any other person has to be like this.
Whakarāpopotonga
I tuhia paki waitarahia tēnei kia āta mau pai ai te ngako o te kaupapa i tua atu i te whai wheako whaiarohanga mai i te tuhinga. E whakatairangahia ana te matapoporo o te harakore te koi me te hikaka. Ka whakaahuatia atu ngā wheako whakatau nei i taku tuakiri me tēnei tūmomo mahi āku. Ko te pakiwaitara tētahi whakaatanga whiwhi whakapapa karangarua; Māori Pākehā. He whakapuakinga takitahi. Ehara tēnei i te whakapae me pēnei anō hoki ētahi atu tāngata.
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Deed, Bron. "Night Vision." Ata: Journal of Psychotherapy Aotearoa New Zealand 18, no. 1 (October 1, 2014): 23–34. http://dx.doi.org/10.9791/ajpanz.2014.03.
Full textAbstract:
This paper explores the poetics of death and dying using an imaginal approach. It focuses on an understanding of death, dying and palliative care within the framework of Arnold Mindell’s process-oriented psychology. It develops a mythopoetic weaving of ideas and images intended to invite reveries of death and dying that take us more deeply into a personal understanding of this liminal experience. The paper is illustrated with reference to poetry and myth, specifically the Greek myth of Orpheus and Eurydice, and offers an extended reverie from Eurydice’s perspective.
Waitara
E tahuri ana tēnei pepa ki te whakatau i ngā mōteatea tangi, kōwhekowheko hoki mā te ara pōhewa. Ka aronui ki te mātauranga hāngai ki te mate, whakamatemate me te mahi mirimiri e ai ki ngā whakahaere hātepe hinengaro a Arnold Mindel. Ka whaneke ake he rarangatanga whakaaro, whakaahua hai whakaputa i ngā wawata whakahōhonu ake i ngā aweko o te mate me te whakamatemate te huarahi e hōhonu ake ai te mātauranga o tēnei momo wheako. Ko ngā mōteatea me ngā pakiwaitara pūmau tonu atu ki te pakiwaitara Kiriki mō Orpheus rāua ko Eurydice te whakaaturanga whakamāramatanga o tēnei korero, ā, ka whakawhānuihia ake he whakaaro mai i te tirohanga a Eurydice.
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Orange, Donna. "Clinical Hospitality." Ata: Journal of Psychotherapy Aotearoa New Zealand 16, no. 2 (December 17, 2012): 165–78. http://dx.doi.org/10.9791/ajpanz.2012.17.
Full textAbstract:
Three French philosophers of the late twentieth century devoted themselves to the discourse of hospitality: Emmanuel Lévinas, Jacques Derrida, and Paul Ricœur. Here we mine their insights for understanding of what some are calling an “ethical turn” in contemporary psychoanalysis. In particular, we consider the impossible tensions between needs and limits, responsibilities and resources, in general and in the clinical situation, and the resulting necessity for mourning. From Lévinas we hear the demand of infinite and asymmetric responsibility to the widow, the orphan and the stranger who arrives unexpectedly to interrupt our comfortable life. My response to the other — who speaks the “do not kill me” word — constitutes my subjectivity. Lévinas took up the Talmudic discussion of the story of Abraham, who welcomed the three Arab strangers into his open tent, not knowing they were angels. Lévinas considered the necessity to limit, in practical terms, the unlimited responsibility that the face of the other brings. Clinicians know well the asymmetry of responsibility, the complexities of therapeutic situations, and our own actual limits. From Derrida we have the impossibility, the necessity and the enigma of this very demand. He addressed the incompatibility between the laws of normal hospitality and the absolute law of Lévinasian hospitality, without borders. He leaves the clinician, however, with irresolvable conundrums. From Ricœur we have the challenge toward an ethics of hospitable translation. He pointed to the work of dialogic understanding as a work of memory and of mourning, a work that can never be good enough but for which we can still be grateful. This paper locates these ethical challenges within and around the clinician’s daily work, using these philosophers as reminders of the vocational aspects of a profession too often mired in the pressures to diagnose and prescribe, to evade and to murder, to totalize and to finalize. The clinician’s work of restoring human dignity is the work of hospitality that these three philosophers sought to describe. This is the work of psychotherapy as a human science.
Waitara
Tokotoru tohunga matapaki Wīwī tōmuri mai o te rautau rua tekau i ngākau nui ki te matapaki i te kaupapa manaaki: Ko Emmanuel Lévinas, ko Jacques Derrida, ko Paul Ricœur. Ka hahua o rātou aroā mō tē mea e kīia nei he “huringa matatika” e ētahi kaitātari hinengaro o te wā. Tōtika te arohanga o te taukumenga i waenga i ngā wawata me ngā here, ngā mahi tōtika me ngā rauemi putuputu tae atu hoki ki ngā wā haumanu; tōna mutunga nei me tangi. Mai i a Lévinas ka rongo tātou i te whakahau kaitiaki mutunga kore me te whāioio tāwēwē ki te pouaru, te pani me te tauhou tae ohorere mai ki te whakapōrearea i ō tātou koiora maheni. Ko te whakautu ki tērā whaiaro ka whakaputa i te kupu “kaua au e patua” taku marautanga.. Ka kapoa ake e Lévinas te matapaki Iharaira o te korero mō Āperehama, nāna nei i pōhiri ngā Arapi tauhou tokotoru ki roto i tana pūroku kāhore nei i mōhio he ānahera rātou. Ka whakaaro a Lévinas i te tika kia herea, mēnā rā ka taea, te tuku noa atu i te tikanga whakaputahia mai e te kanohi o tētahi kē. E mōhio pai ana ngā kaimahi haumanu i te rerekē o ngā mahi kaitiaki, te uaua o ngā whaioranga pūāhua, me ō tātou ake here. Mai i a Derrida ka puta mai te tino taukore, te whakatau me te rerekētanga o tēnei tono. Ka aro ake ia ki te rangiruatanga i waenga i ngā tikanga manaaki me te tikanga manaaki a Lévinasian, tepe kore. Ka whakarērea mai e ia te kaimahi haumanu ki konā pōteretere haere noa iho ai. Mai i tā Ricœur ko te wero kia aro atu ki tētahi whakamāoritanga matatika manaaki. I tohu ia ki te mahi matapaki whakamātau he mahi whakamau whakaaro, whakamau tangi, ā, he mahi e kore nei e tae ki te taumata engari ma te aha ka noho whakamoemiti tonu tātou. Kei tēnei e noho ana ēnei wero matapaki huri noa i roto i waho o te mahi o ia rā a te kaihaumanu hei huringa atu ki ēnei tohunga whaikōrero hei whakamaumahara i te taha mahi mō tētahi rōpū kaimahi ōkawa e pokea rawahia ana e te mahi ki te whakatau mate ka whakatau rongoa ki te karo ki te kōhuru, ki te tapeke ki te whakaoti. Ko te mahi a te kaimahi haumanu ki te whakahoki rangatiratanga mai te mahi manaaki e whakaahuahia nei e ēnei tohunga tokoru. Koinei te mahi o te mahi hinengaro i te ao pūtaiao tangata.
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Ellis, Emma. "Internalised Racism." Ata: Journal of Psychotherapy Aotearoa New Zealand 22, no. 1 (September 24, 2018): 85–102. http://dx.doi.org/10.9791/ajpanz.2018.07.
Full textAbstract:
This article identifies and explores how the internalised racism of racial minority clients is identified and treated clinically by white psychotherapists. Four psychotherapists, who selfidentified as “white”, participated in semi-structured interviews, exploring their perceptions and understandings of how internalised racism and racism manifested within the clinical setting. The data from these interviews was analysed using thematic analysis and produced four main themes: manifestations of internalised racism and racism in therapy, disidentification, therapist’s explicitness, and connection to culture. These themes were supported and anchored by four sub-themes. The themes represent a therapeutic process of: emergence, understanding, intervention and aim. The emergence of racism and internalised racism in therapy describes both the clients’ and the psychotherapists’ experiences of internalised racism and racism as it emerges in the therapeutic encounter. Dis-identification captures the psychotherapists’ understanding of internalised racism operating as their minority clients’ dis-identification with their racial and cultural heritage. Therapist’s explicitness identifies a therapeutic intervention, the psychotherapist’s communication to their minority clients about the racial differences between them. And finally, connection to culture captures the psychotherapist’s therapeutic aim of encouraging a connection to racial and cultural heritage as a protective factor against racism and emotional and psychological difficulties.
Whakarāpopotonga
E tautuhi e tūhura ana tēnei tuhinga pēhea ai te tautuhi te whakaora a ngā kaiwhakaora hinengaro kirimā i te aukatinga iwi ā-roto o ngā kiritaki tokoiti. Tokowhā ngā kaiwhakaora hinengaro, whakatau “kirimā”, i uru mai ki ngā uiuinga kōkau, e tūhura ana i ō rātau whakaaro, mātauranga hoki he pēhea te putanga mai o te aukatinga iwi ā-roto i waenga i te nōhanga haumanu. I whāia te aromatawaihanga kaupapa hai aromatawai i te raraunga o ēnei uiuinga, ā, e whā ngā kaupapa i puta ake: ngā tohu o te aukatinga iwi ā-roto me te aukati iwi i roto i te haumanu, te tuakiri-ui, te mārama o te kaihaumanu me te here ki te ahurea. E whā ngā kaupapa huiroto tuatoko, taunaki hoki i ēnei kaupapa. He kanohitanga ēnei kaupapa i te tukanga haumanu o te: pueatanga, te māramatanga, te whakaurutanga me te whāinga. Te pueatanga ake o te aukatinga iwi me te aukatinga iwi ā-roto i rō haumanutanga e whakaāhua ana i te whaiaro aukatinga iwi ā-roto me te aukatinga iwi hoki o te kiritaki rāuatahi ko te kaiwhakaora hinengaro i te wā haumanutanga. E mau ana i te tuakiri-ui te tirohanga a ngā kaiwhakaora hinengaro o te aukatinga iwi ā-roto whakamahia ai hai tuakiri-whakaui pānga iwi, tuakiri-whakaui ahurea o ō rātau kiritaki tokoiti. He whakaaturanga haumanu aukati te whakamārama koi ā ngā kaihaumanu, ko te whakatau a te kaiwhakaora hinengaro ki ā rātau kiritaki tokoiti mō te rerekētanga iwi i waenga i a rātau. I te mutunga, ko te here ki te ahurea e hopu ana i te whāinga haumanu ā te kaiwhakaora hinengaro, arā ki te whakatenatena herenga tuku iho ā-iwi, ā-ahurea hai mea haumarutanga atu i te aukatinga iwi, whakararutanga kare ā-roto, hinengaro.
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Sloss, Craig R., Stephanie Tillquist, Sarah McGill, Tiah Penny, Craig Ballington, Luke Nothdurft, Jessica Trofimovs, Mark J. Lawrence, and Christoph E. Schrank. "Sedimentology and stratigraphy of syn-subduction Miocene fine-grained turbidites deposited in first stages of trench-slope basin development: Whakataki Formation, North Island, New Zealand." Sedimentary Geology 414 (March 2021): 105819. http://dx.doi.org/10.1016/j.sedgeo.2020.105819.
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Fay, Jonathan. "Twelve Step Psychotherapy." Ata: Journal of Psychotherapy Aotearoa New Zealand 21, no. 1 (December 31, 2017): 55–67. http://dx.doi.org/10.9791/ajpanz.2017.06.
Full textAbstract:
Twelve step psychotherapy is a time-limited, cost-effective depth psychotherapy that was developed gradually over several years of practising therapy in a public outpatient mental health service setting. Twelve step psychotherapy is structured as twelve discrete steps of one (two at most) session each. It blends clinical and cognitive behavioural psychology, emotionally focussed supportive psychotherapy, trauma therapy, attachment therapy, psychoanalytic investigation and insight, lifespan development, sociotherapy, archetypal psychology and mindfulness meditation. It reflects my particular skill set after 39 years of practising psychotherapy, but it is very teachable and does not take 39 years to learn.
Whakarāpopotonga
He wā-whakatina, he utunga whakahaere tōtika whakaoranga hinengaro hōhōnu te poutama tekau mā rua whakaora hinengaro, i whakawhanakehia mai i ngā tau maha whakamahinga haumanu i raro i te maru o te rātaonga hauora hinengaro tūmatanui. He whakatakotoranga āta wehea ai ngā tepe tekau mā rua kia kotahi (kāre e rahi ake i te rua) te wāhanga ia huinga. Whakatōpūhia ai te mātai haumanu te mātai hinengaro, te taituarā arotahi kare-ā-roto whakaora hinengaro, haumanu whētuki, haumanu here, rangahau me te whakamāramatanga wetewetenga hinengaro, whakawhanaketanga koiora, mātauranga haumanu hāpori, te hinengaro paerewa, me te āta whaiwhakaaro. E whakaatahia ana ōku ake pūkenga i roto i ngā tau toru tekau mā iwa e mahi ana i taku mahi kaiwhakaora hinengaro, engari ka taea noa ihotia te ako, ā, kāre e pau te toru tekau mā iwa tau te ako.
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Maison, Tatiana, Sébastien Potel, Pierre Malié, Rafael Ferreiro Mählmann, Frank Chanier, Geoffroy Mahieux, and Julien Bailleul. "Low-grade evolution of clay minerals and organic matter in fault zones of the Hikurangi prism (New Zealand)." Clay Minerals 53, no. 4 (December 2018): 579–602. http://dx.doi.org/10.1180/clm.2018.46.
Full textAbstract:
ABSTRACTClay minerals and organic matter occur frequently in fault zones. Their structural characteristics and their textural evolution are driven by several formation processes: (1) reaction by metasomatism from circulating fluids; (2)in situevolution by diagenesis; and (3) neoformation due to deformation catalysis. Clay-mineral chemistry and precipitated solid organic matter may be used as indicators of fluid circulation in fault zones and to determine the maximum temperatures in these zones. In the present study, clay-mineral and organic-matter analyses of two major fault zones – the Adams-Tinui and Whakataki faults, Wairarapa, North Island, New Zealand – were investigated. The two faults analysed correspond to the soles of large imbricated thrust sheets formed during the onset of subduction beneath the North Island of New Zealand. The mineralogy of both fault zones is composed mainly of quartz, feldspars, calcite, chabazite and clay minerals such as illite-muscovite, kaolinite, chlorite and mixed-layer minerals such as chlorite-smectite and illite-smectite. The diagenesis and very-low-grade metamorphism of the sedimentary rock is determined by gradual changes of clay mineral ‘crystallinity’ (illite, chlorite, kaolinite), the use of a chlorite geothermometer and the reflectance of organic matter. It is concluded here that: (1) the established thermal grade is diagenesis; (2) tectonic strains affect the clay mineral ‘crystallinity’ in the fault zone; (3) there is a strong correlation between temperature determined by chlorite geothermometry and organic-matter reflectance; and (4) the duration and depth of burial as well as the pore-fluid chemistry are important factors affecting clay-mineral formation.
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Tudor, Keith, and Charles Grinter. "Informing Consent for the Publication of Case Material." Ata: Journal of Psychotherapy Aotearoa New Zealand 18, no. 1 (October 1, 2014): 51–65. http://dx.doi.org/10.9791/ajpanz.2014.05.
Full textAbstract:
In this article, the authors examine the ethical issues involved in the use of case studies by health professionals when presenting research, specifically focusing on how informed consent is obtained from or, rather, negotiated with the client. It is argued that collecting personal information for the purposes of healing is not the same as collecting it for the purposes of research and, therefore, that informed and voluntary consent for this use is essential. The theoretical principles covering ethics in research are discussed in relation to the use of case studies in publications, based on international codes and declarations, on Te Tiriti o Waitangi, and framed in a relational paradigm. Practical considerations and recommendations for those writing for journals and, specifically, this journal, are presented and promoted.
Waitara
I tēnei tuhinga ka arotakehia e ngā kaituhi ngā take matatika o te whakamahi a ngā ngaio hauora i ngā tauria whaiaro i roto i ā rātou mahi rangahau. Ko te kīi, he rerekā anō te kaupapa kohi korero whaiaro hai whai oranga ki tērā o te kohikohi korero hai mahi rangahau. Nā tēnei, me mātua whakatau korero mātau, whai whakaaetanga hoki ēnei momo mahi. Ka matapakihia nga mātāpono haukoti i te matatika rangahau ki te whakaurunga o ngā tauira whaiaro ki ngā tuhinga whakaputa, e ai ki ngā tohu me ngā whakahau o te ao me tā Te Tiriti o Waitangi: ka horaina, ka tautokohia ngā whakatauhanga whakaaro me ngā whakaritenga mā te hunga e tuhi ana mō ngā huataka, tohutika ki tēnei huataka.
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Manning, Seán. "On Why Psychotherapy Must Be a Secular Discipline." Ata: Journal of Psychotherapy Aotearoa New Zealand 19, no. 2 (December 1, 2015): 159–72. http://dx.doi.org/10.9791/ajpanz.2015.15.
Full textAbstract:
I argue in this article that religion is dangerous, providing some historical and current examples. I explore the phenomenon of religious and spiritual belief from a scientific perspective, particularly using the ideas of psychologist and neuroscientist Michael Graziano who suggested that our social perceptual system is responsible not only for constructing models of other minds, but also for creating Gods and spirits in our own image, and for creating models of our own minds. These observations lead to the central argument that psychotherapy, in studying mind and attempting to ameliorate its discomforts, must treat the perception of a spirit world in the same way that it treats our perception of our own and others’ minds and selves, and therefore must maintain a religiously secular stance.
Waitara
I roto i tēnei tuhing e whakapae ana au he mōrearea te hāhi, ā, ka whakarato i ētahi tauira o mua o nāianei hoki. Ka hōrapahia pēnei ki tā te mātauranga pūtaiao te āhua o te hāhi me te whakapono wairua, aro kau nei ki ngā whakaaro o te kaimātai hinegaro me te kaimātai pūtaiaoio a Mikaere Karatiano e kī nei ko te ture aronga a tō tātau hāpori te take mō te mahi tauira o ētahi atu hinengaro, me te hanga Atua, wairua pēnei ki ō tātau ake hanga, ā, hei hanga ata o ō tātau ake hinegaro. Nā ēnei tirohanga ka tākina ki te pūtake o te tautohe i te wā wānangahia e te kaiwhakaora hinengaro te hinengaro ka whakatete ki te whakakora i aua mānukanuka me āta huri ki te whakaora i te tirohanga ki te ao wairua pēnei anō i te whāwhā i tā tātau tirohanga ki ō tātau ake me ō ētahi atu hinengaro, whaiaro hoki, ā, me mātua mau ki tētahi tirohanga hāhi noa.
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Woodard, Wiremu. "Korero Rakau." Ata: Journal of Psychotherapy Aotearoa New Zealand 20, no. 1 (October 31, 2016): 35–45. http://dx.doi.org/10.9791/ajpanz.2016.04.
Full textAbstract:
This article is an extract taken from a panel presentation by Waka Oranga (Māori Psychotherapists and Health Practitioners Collective), Māori Spirituality and Holistic Psychotherapy, at the 2016 New Zealand Association of Psychotherapists’ Annual Conference at Ahuriri, Napier, Aotearoa, New Zealand. The article considers our symbiotic nature and the importance of metaphor in defining (and determining) reality. The article argues that metaphors reflect implicit epistemological and ontological assumptions and that metaphors particular to a culture/society will determine the ecological footprint of that culture/society. Following this logic, the article concludes by asserting that the current ecological catastrophe confronting humanity and the planet is directly related to predominant positivistic and reductionist paradigms and their attending metaphors which separate and fragment the world into consumable commodities.
Waitara
He kapenga mai tēnei tuhinga mai i tētahi rārangi kauhautanga a Waka Oranga (Kaiwhakaora Hinengaro me te Huinga Kaimahi Hauora Māori), Wairua Māori me te Whakaoranga Hinengaro Whānui i te Hui ā tau a te Huinga Kaiwhakaora Hinengaro o Aotearoa i Ahuriri, Napier, Aotearoa, Niu Tīreni. Ka whakaarohia ake tō tātau āhua piritahitanga me te whai tikanga o te whakataukī hai whakaahua (whakatau hoki) i te ao nei. E tautohe ana tēnei tuhinga he whakaaturanga whakahau tā te whakataukī ā, ka kitea te rite o te noho a te hāpori pērā i aua whakataukī. Mai i tēnei whakaruapapanga, ka whakahauhia i te whakamutunga he here tō ngā aituā taupuhi taiao kai mua i te ao me te tangata ki ngā tauira tōrunga, tango haora me ngā kīanga whai ake e wehe nei e wāwāhi nei i te ao hai taonga hokohoko.
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Moeke-Maxwell, Tess. "The Face at the End of the Road." Ata: Journal of Psychotherapy Aotearoa New Zealand 16, no. 2 (December 17, 2012): 149–64. http://dx.doi.org/10.9791/ajpanz.2012.16.
Full textAbstract:
In the bicultural context of Aotearoa New Zealand, Māori (people of the land) and Tauiwi (the other tribe, i.e. Pākehā and other non-indigenous New Zealanders), continue to be represented in binary opposition to each other. This has real consequences for the way in which health practitioners think about and respond to Māori. Reflecting on ideas explored in my PhD thesis, I suggest that Māori identity is much more complex than popular representations of Māori subjectivity allow. In this article I offer an alternative narrative on the social construction of Māori identity by contesting the idea of a singular, quintessential subjectivity by uncovering the other face/s subjugated beneath biculturalism’s preferred subjects.
Waitara
Mai i te horopaki iwirua o Aotearoa, arā te Māori (tangata whenua) me Tauiwi (iwi kē, arā Pākehā me ētahi atu iwi ehara nō Niu Tīreni), e mau tonu ana te here mauwehe rāua ki a rāua anō. Ko te mutunga mai o tēnei ko te momo whakaarohanga, momo titiro hoki a ngā kaimahi hauora ki te Māori. Kia hoki ake ki ngā ariā i whakaarahia ake i roto i taku tuhinga kairangi. E whakapae ana au he uaua ake te tuakiri Māori ki ngā horopaki tauirahia mai ai e te marautanga Māori. I konei ka whakatauhia he kōrero kē whakapā atu ki te waihangatanga o te tuakiri Māori, tuatahi; ko te whakahē i te ariā takitahi, marautanga pūmau mā te hurahanga ake i tērā āhua e pēhia nei ki raro iho i te whainga marau iwiruatanga. Tuarua, mai i tēnei o taku tuhinga rangahau e titiro nei ki ngā wawata ahurei a te Māori noho nei i raro i te māuiuitanga whakapoto koiora, ka tohu au ki te rerekētanga i waenga, i roto hoki o ngā Māori homai kōrero, ā, ka whakahāngaia te titiro ki te momo whakatau āwhina a te hauora ā-motu i te hunga whai oranga.
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Milton, Chris. "Figure and Ground." Ata: Journal of Psychotherapy Aotearoa New Zealand 17, no. 2 (December 1, 2013): 189–99. http://dx.doi.org/10.9791/ajpanz.2013.18.
Full textAbstract:
An enquiry into “what analysis is” benefits from consideration of the phenomenology of analysis. Drawing on the experience of becoming and being an analyst, as well as using fictionalised case material, this enquiry reveals analysis phenomenologically as a process of living encounter with the unconscious. The unconscious manifests in many different ways each of which provides an opportunity for such encounter. By contrast, much of psychotherapy practice is a process that focuses on the client’s narrative and formulations of that narrative rather than on a process of the manifestation and encounter with the unconscious. In this article I argue that these processes shift back and forth in the manner of figure and ground and that analysis occurs when there is an equilibrium point between these two processes which itself moves more towards facilitating the manifestation of, and encounter with, the unconscious than towards narrative and formulation.
Waitara
He pakirehua i te “he aha te tātaritanga” ngā painga o te whakaarotanga ki te whakawā tātaritanga. Kia huri ake ki te wheako o te huringa hei kaitātari me te mahi kaitātari i tua atu i te whakamahinga rauemi paki, ka whakaatuhia e tēnei pakirehua he tātaritanga whakawā hei takinga tūtakitanga kaiao ki te mauri moe. He maha ngā momo āhua o te mauri moe, ā, ia āhua he whakaratonga tautauāmoa mō taua tūtakitanga. Hei whakatauritenga ake, he maha ngā mahi whakaora hinengaro, he takinga arotahi ki te paki a te kiritaki me ngā whakahiatonga o taua kōrero tē aro kē ki te takinga o te whakamāramtanga me te tūtakitanga ki te mauri moe. I roto i tēnei tuhinga e whakapae ana au ka neke whakamua, whakamuri ēnei takinga pērā anō i te āhua me te papa ā, ka puea ake te tātaritanga inā tau te waikanaetanga ki ēnei takinga, ā, ka whakapiri atu ki te whakatau i te whakamāramtanga, me te tūtakitanga ki te mauri moe kaua ki te paki me te whakahiatonga.
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Eruera Murphy, Hinerangi. "He Aha Ai: WHY..." Pacific Journal of Technology Enhanced Learning 2, no. 1 (December 2, 2019): 21–22. http://dx.doi.org/10.24135/pjtel.v2i1.37.
Full textAbstract:
Digital technologies in the modern world are impacting on all cultures, including Māori. Tertiary institutions are actively deploying digital technologies in their teaching and learning practices. The relationship however between Māori student engagement in technology-enhanced learning and digital skills, remains largely unexplored. The landscape is further complicated by the fragmentation of online study and the move to micro-credentials.
Concurrently Te Whare Wānanga o Awanuiārangi is being challenged to provide whānau, hāpu, iwi, associated communities and industry with self-motivated, knowledgeable, multi-skilled graduates who can understand and apply identified capabilities in a variety of contexts.
This presentation will:
challenge current educational frameworks based on cognitive, social and pedagogical approaches
explore cultural conceptuality focused on the Ranga Framework in particular
cultural self-efficacy in blended learning environments
the role of culture and context in holistic assessment design
This presentation will conclude by arguing that the concept of ‘cultural-self’ ensures all learners as active participants in the learning process, know who they are, where they have come from and why all of that really matters.
References
Bolstad, R., & Gilbert, J. (2012). Supporting future oriented learning and teaching: A New Zealand perspective.Wellington: Ministry of Education.
Clayton,J., (2019) Digital Course Design and Deveopment Platform for Micro-credentials – a Cultural Self Approac, Positioninal Paper. Whakatāne: Te WhareWānanga o Awanuiārangi.
Clayton, J., (2018), Keynote Address: The entrepreneurial mindset and cultural-self, implications and for teaching and learning, Tianjin City Vocational College, Tianjin, China
Doherty, W. (2012). Ranga Framework – He Raranga Kaupapa. In Conversations of Mātauranga Māori (pp.15-36). Wellington: New Zealand Qualifications Authority.
Durie, M. (2004). Ngā Kāhui Pou: Launching Māori Futures. Wellington: Huia Publishers.
Crook, C., Harrison, C., Farrington-Flint, L., Tomas, C., & Underwood, J. (2010). The impact of technology: Value-added classroom practice. BECTA.
Falloon, G. (2010). Learning objects and the development of students' key competencies. Australasian Journal of Educational Technology , 26 (5), 626-642.
Mead, H, (2003). Tikanga Māori: Living by Māori Values. Wellington: Huia Publishers.
Ngāti Awa Deed of Settlement to Settle Ngāti Awa Historical Claims, 2003 extracted from: https://www.ngatiawa.iwi.nz/cms/CMSFiles/File/Settlement%20Documentation/NgatiAwaDoS-Schedules.pdf
Pihama, L. (2010). Kaupapa Māori Theory: Transforming Theory in Aotearoa. He Pukenga Kōrero. 9(2), 5–14.
Smith, G.H. (1997). The development of kaupapa Māori: Theory and praxis. Unpublished Doctoral Thesis, University of Auckland: Auckland.
Smith, L.T. (1999). Decolonising methodologies: Research and indigenous peoples. London: Zed Books.
Underwood, J. (2009). The impact of digital technology: A review of the evidence of the impact of digital technologies on formal education. BECTA.
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Teulon, David A. J., Aleise Puketapu, Hone T. Ropata, and Ross Bicknell. "Establishing a base for understanding the threat of the brown marmorated stink bug to plants of value to Māori / E whakarite ana he tūāpapa e mārama ai i ngā kino o te ngārara pīhau parauri ki ngā tipu e whai hua ki te Māori." New Zealand Plant Protection 72 (July 26, 2019): 44–58. http://dx.doi.org/10.30843/nzpp.2019.72.292.
Full textAbstract:
The brown marmorated stink bug (BMSB) Halyomorpha halys (Heteroptera: Pentatomidae) is an invasive pest in North America and Europe that damages many plant species and invades human dwellings. It is regularly intercepted at Aotearoa/New Zealand’s borders but is not yet known to have established. Māori are partners in New Zealand’s biosecurity community and an understanding of the potential impact of any invasive alien species to their interests is essential. The known impacts of BMSB in published literature were reviewed with a focus on Māori plant taonga (valued or treasured plant species) in: (1) Māori commercial enterprises; (2) mara kai (food gardens); and (3) the natural estate. Many fruit and some vegetable species are likely to be affected by BMSB in commercial and non-commercial Māori horticulture but the impact of BMSB on indigenous/native and other taonga plant species in mara kai and the native estate is difficult to evaluate. BMSB poses a serious economic threat to some crop species of commercial value to Māori, as well as threat to some native taonga species. A kaupapa Māori approach examining unpublished mātauranga (knowledge) would considerably broaden this understanding. He ngārara raupatu kaha nei i te tini o ngā tipu, te urutomo noa i te hunga tangata te ngārara nei. Ka kaha haukotingia te ngārara nei e te mana ārai o Aotearoa heoi anō, kāore anō kia whakawhenua i a ia. E mahi tahi ana a Māori rāua ko te hapori marukoiora, anō hoki e mārama ana i te mōrearea o ngā tipu tauiwi - e whai pānga kia rātou. Te Tukanga. I arotake i ngā tuhinga e hāngai ana ki ngā kopuratanga e mōhio nei - e Māori ai te titiro o roto: (1) ngā pākihi Māori (2) ngā māra kai (3) te taiao anō hoki. Te Whakautu. He maha hoki ngā huawhenua me ngā huarākau ka pāngia e te BMSB o roto i ngā pākihi, i ngā ahuone Māori heoi anō, te taea te whakatau i ngā pānga o te BMSB ki te iwi taketake me ōna taonga o roto i ngā māra kai. Te Whakakapinga. Kei tino raru ētahi tipu e whai pānga ki te Māori, ngā tipu taketake anō hoki i te BMSB. Mā te tirohanga Māori e whakawhānui i ngā mōhiotanga.
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Cockburn, Garry. "Embodying the Mind and Reminding the Body." Ata: Journal of Psychotherapy Aotearoa New Zealand 18, no. 2 (December 31, 2014): 103–12. http://dx.doi.org/10.9791/ajpanz.2014.10.
Full textAbstract:
The place and role of the body within psychodynamic psychotherapy has a long and complex history. Psychoanalysis has traditionally seen the body as being the location for negative psychosomatic enactments rather than as a dynamic part of the therapeutic process. This paper shows that the dialectical yet unitary relationship between mind and body has been recognised by some key psychoanalytic writers, such as Bion and Ogden. It describes how four trends in modern psychotherapy, e.g., the study of transference phenomena, trauma recovery, infant studies, and affective neuroscience are bringing the body back into focus for all practitioners. The paper then attempts to provide a conceptualisation of how the whole body can be brought back into psychotherapy through an understanding of what has been excluded and included. It highlights the importance of a dialogical approach among psychotherapies and provides a philosophical understanding of why the whole person, mind and body, needs to be “known” in the therapeutic relationship.
Waitara
He roa he whīwhiwhi te whakapapa o te wāhi me te mahi a te tinana i roto i ngā mahi hihiko whakaora hinengaro. Tūturu, ki tā te wewetehinengaro ko te tinana te wāhi whakaata hinengaro tōraro, ehara i te wāhi hihiko o te mahi haumanu. He whakaaturanga tā tēnei tuhinga ko te arohaehaenga he aha koa te pāngatahi o te ihomatua me te tinana kua kitea e mātau ana ētahi kaituhi kaiwhakaora hinengaro matua, pēnei i a Bion rāua ko Ogden. E whakaahua ana i ngā whainga e whā i roto i te whakaoranga hinengaro o tēnei wā, hei tauira: te whai mātauranga o te whakawhitinga puiaki, te whakaora mamae, te mātauranga kōhungahunga, te aropūtaiao e whakahoki mai ana i te tinana hei arotahi mā te katoa o ngā kaiwhakawaiwai. Kātahi ka whakatau te tuhinga ki te whakarato i tētahi ariāhanga ara whakahoki mai i te tinanan ki te whakaoranga hinengaro mā te mātatau ki ngā whakaputanga me ngā whakaurunga. Ka miramirahia te nui o te kōrerotahi ā ngā kaiwhakaorahinengaro, ā, ka whakaratohia he mātauranga mātāpono kia āta mōhiotia te katoa o te tangata, te hinengaro te tinana i roto i ngā pānga haumanu.
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Slater, Peter. "Lost and Found – A Five Year Old’s Struggle to Find a Home." Ata: Journal of Psychotherapy Aotearoa New Zealand 20, no. 2 (December 30, 2016): 161–82. http://dx.doi.org/10.9791/ajpanz.2016.15.
Full textAbstract:
This paper will highlight Meltzer’s seminal concept of the claustrum, an unconscious phantasy of space inside the body of the internal mother that has been broken into and occupied. The function of such a phantasy of invasion into the internal mother is usually defensive in nature, where infantile anxiety has not been assuaged by adequate means of containment. The infantile part in seeking to avoid anxieties of annihilation and abandonment, in phantasy forcibly enters the internal maternal object residing there in search of relief. The price of seeking out such relief from vulnerability and helplessness is entrapment with lies, deceit, cruelty, and fraudulence as bedfellows. Meltzer pointed to the difficult struggle in escaping such fraudulent ways of being, to be able to acknowledge the goodness of the creative couple and the bearing of depressive pain. The claustrum is therefore a claustrophobic enclave. The setting is the inside of a maternal object that is made up of separate compartments, each filled with its own geographical features and qualities. This paper will draw upon intensive psychoanalytic psychotherapy with a five-year-old adopted child to illustrate the quality of existence within the claustrum and the child’s struggle to find an internal home.
Waitara
Ko tā tēnei tuhinga he aronui i te ariā tairangi a Merete, arā Meltzer, mō te mokoā, he mariko maurimoengā mokoā i roto o te tinana o te hinengaro whaea kua wāhia kua whetaia. Ko te tikanga o te mariko pērā ki te hinengaro whaea, i te nuinga o te wā, he momo whakatumatuma mēnā kāre i mau pai te whakamāoriori taiohi. Ko te wāhanga ki te taiohi i a ia e whai ana ki te karo manawa pā ā-kore, ā-whakarerehanga i rō mariko ka houa te rawa hinengaro whaea kei reira nei e noho ana ki te kimi taumatua. Ko te utu o te rapu whakamāmātanga o te pēhitanga me te paraheaheahanga he whakamau ki te kōrero parau, ki te mahi whakawiriwiri me te whānako hai hoa moetahi. I tohua ake e Merete te uauatanga o te whawhai ki te māwhiti i ēnei momo mahi, o te kaha ki te whakaae ki te pai o te tokorua mariko me te pupuri mamae pēhitanga. Nōreira, he wāhi whakatinā te mokoā nei. Ko te tūnga, ko roto o tētahi rawa morimori i hangaia mai i ētahi tūāporo whakakīa ki ōna ake matawhenua, kōunga hoki. Ka huri tēnei pepa ki te tātarihanga whaiora hinengaro o tētahi tama tāne whāngai tokorima ngā tau hai whakaahua i te kōunga o te mauri kei roto i te mokoā me te karawheta a te tamaiti ki te kimi kāinga hinengaro.
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Roldan, Felisa. "Feminine in Action." Ata: Journal of Psychotherapy Aotearoa New Zealand 19, no. 1 (September 18, 2015): 35–47. http://dx.doi.org/10.9791/ajpanz.2015.04.
Full textAbstract:
“The feminine” is a philosophy, a style, a value system, which is at the centre of the way I work as a psychotherapist. In this paper I wish to share the practical applications of this approach in a group therapy setting with young women aged 16 to 23. As a psychotherapist and psychiatrist, I am well versed in the more masculine value system. I use concepts like transference and counter-transference, defence mechanisms, diagnostic criteria, and all the other ways of understanding what is happening in our therapeutic experience. Moreover, I teach a lot of these concepts. I am therefore not intending to devalue the usefulness of these theoretical concepts. It is much harder to define and bring into dialogue the values of the feminine. It is not a measurable concept that can be packaged in skills training or researched with placebo control studies and published in a scientific paper. In spite of that, I believe it is an important concept to introduce and to discuss in the psychotherapy world. In this paper I describe some clinical applications of the concept of the feminine in order to demonstrate its value to our work.
Whakarāpopotonga
He rapunga whakaaro, he kōpuratanga, he whakatakotoranga uara te uha, ā, pokapū tēnei ki te āhua o tāku mahi i aku mahi kaiwhakaora hinengaro. E hiahia ana au ki te tohatoha i ngā mahi haratau o tēnei momo mahi ki waenga i tētahi haumanau awheawhenga taitamāhine mai i te 16 ki te 23 nei ngā tau. Mai i ōku kaiwhakaora hinengaro, rata mate hinengaro, e tino mātau ana au ki te whakatakotoranga uara tānetanga. Mahia ai e au ngā tū āhua ariā pēnei i te whakawhiti me te awherangi whakawhiti, ngā momo waonga, te paearu whakatau mate, me ērā atu anō o ngā mātauranga whakamārama kei te aha ngā whakanekenekehanga o ō tātou wheako haumanu. Otirā, ākonga ai e au te maha o ēnei ariā, ā, me pēhea hoki e taea ai te whakaiti, te painga o ēnei ariā. He uaua kē atu te tautuhi uara taitamāhine ka whakauru mai ai ki ngā kōrero. Ehara i te ariā inea ka taea nei te tākai whakangungunga pukenga rangahaua rānei ki tētahi akomanga whakahaere tohipa ka tā ai ki tētahi pepa pūtaiao. Ahakoa tērā, e whakapono ana au he ariā whai tikanga hei whakamōhio hei aromatawai i roto i te ao whakaoranga hinengaro. E whakamārama ana au i ētahi ariā mahinga haumanu o te taitamāhine hai whakaatu i ōna uara ki ā tātou mahi.
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Crocket, Kathie. "Supervision as Cultural Partnership." Ata: Journal of Psychotherapy Aotearoa New Zealand 19, no. 1 (September 18, 2015): 67–81. http://dx.doi.org/10.9791/ajpanz.2015.06.
Full textAbstract:
The term cultural supervision has been coined as part of a strategy that implicates supervision in the support and development of culturally appropriate therapeutic practice. In Aotearoa New Zealand particular focus has been given to supervision where the client is Māori and the practitioner is a member of the dominant Pākehā culture particularly, or of other non-Māori cultures. However, while the phrase cultural supervision has entered common professional parlance, the practice has had little research attention in counselling/psychotherapy in New Zealand. Cultural supervision appears to encompass a range of understandings, and there is no clear agreement about practice implications. It is unclear what alignment there is between aspirations, regulations, and practice. This article reports on an exploratory qualitative study that investigated how supervision might work in supporting culturally appropriate counselling practice in Aotearoa New Zealand. The study’s findings are presented as a multi-voiced dialogue. This arts-based representational practice enacts the uncertainties of post-colonial experience. Its intention is to make assumptions, ideas, and practices available for discussion. Its contribution is to join current dialogue about supervision and culture, and to raise further questions about how supervision and culturally appropriate practice come together.
Whakarāpopotonga
Kua whakakaupapahia te kīanga whakahaere tikanga-ā-iwi ki tētahi peka o tētahi rautaki hono whakahaere tikanga ki te tautoko, whakangungu haumanu tikanga-ā-iwi tika. I Aotearoa tōtika tonu te aronui atu ki ngā wā he Māori te kiritaki he Pākehā o te ahurea matua, o te hunga ehara rānei i te Māori te kaiwhakawaiwai. Heoi, ahakoa kua putaputa noa mai tēnei kīanga i waenga i ngā kōrerorero ngaio, kāre anō kia āta rangahauhia kia arotikahia rānei i roto i ngā mahi kaikōrero/kaimahi hinengaro i Aotearoa. Te āhua nei he maha ngā mātauranga e tāwharauhia ana e te mahi nei, ā, kāre he whakaarohanga mō ngā hua o te mahi. Kāre i te mārama he aha ngā here mai i ngā whāinga ki ngā here me te mahi. Ko tēnei tuhinga he pūrongo rapunga matai wheako kimi me pēhea e tika ai te whakahaere tikanga hei tautokohanga kaikōrero whakawaiwai tikanga-ā-iwi i Aotearoa. Ko ngā rangahautanga kei roto i te reo maha. Ko tōna tikanga he whakatau mahara, whakaaro, mahi whakawai hoki hai matapakihanga. Ko tāna koha ko te hono ki ngā whakawhitinga korero onamata e pā ana ki te whakahaere tikanga me te tikanga-ā-iwi, ā, ki te whakaara pātai titiro me pēhea e hono tahi ai te whakahaere tikanga me te tikanga-ā-iwi.
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Sandle, Rod. "Exploring the Sexual Aetiology of Violence." Ata: Journal of Psychotherapy Aotearoa New Zealand 17, no. 2 (December 1, 2013): 235–46. http://dx.doi.org/10.9791/ajpanz.2013.22.
Full textAbstract:
Many of the different theoretical and practical approaches of NZAP members to their work have Freudian theory as their historical ground, although some have diverged in different directions from this base. Freud placed sexual theory at the centre of his attempt to understand human mental suffering and it remains very relevant and useful in everyday psychodynamic clinical practice; however its scientific basis has become outdated, and this has led to the loss of its presence in the literature. This paper re-affirms Reich’s challenge to Freud not to lose faith in sexual theory, and provides an update from the perspective of population genetics. Beginning with a brief historical overview of the early development of psychodynamic sexual theory, the paper explores the associated symbolic and logical domains, as these domains fluctuate in their role as figure or ground, emphasising relationship as the key to healing. The reworking of sexual theory offers a wider community and social context providing, perhaps, a ground on which to bring our clinical knowledge to the task of understanding and working with conflict within our own community and the community at large, including the bicultural relationship between Māori and Pākehā.
Waitara
Ko te maha o ngā ara ariā, ara mahi hoki a te whānau o te NZAP ki ā rātou mahi whai ai i ngā ariā a Freud hai whakapapa kōrero o mua, ahakoa kua whai pekā kē atu ētahi mai i tēnei papa. I tāpaia e Freud te ariā taihemahema ki waenganui o tana whakatau kia mārama mai te mamae o te hinengaro tangata ā, kei te noho hāngai tonu ki ngā mahi manamanahau haumanu hinengaro. Heoi kua tawhito kē tēnei tirohanga papa pūtaiao, ā, kua ngaro tōna āhua i roto i ngā pūkōrero. E tautoko ana tēnei kōrero i te wero a Reich ki a Freud kia kaua e waiho noa te ariā taihemanga, ka whakaratohia tētahi tirohanga hou e ai ki ā te mātauranga momo whakaheke. Tīmatahia ana ki tētahi kōrero poto mō te hītori o te whanaketanga ake o te ariā manamanahau taihemanga, ka toro te kōrero ki te rapu i ngā tohu me ngā wāhi whaitika, i te mea ka taurangi ngā āhua o ēnei wāhi ki tērā o te rangi o te papa rānei: e whakahau ana ko te whakapapa te ara ki te whakaoranga. Ko te huringa ake anō o te ariā taihemahema te tuku ki te hāpori whānui me te horopaki hāpori, tērā pea he papa hei arotake i ngā mātauranga whakakaoa kia mātau ai ki te kite ki te mahi tahi i ngā raruraru kei waenga i te hāpori whāiti, hāpori whānui tae atu hoki ki te āhua noho a te Māori me te Pākehā.
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"Whakatane river bridge underpinning." International Journal of Rock Mechanics and Mining Sciences & Geomechanics Abstracts 25, no. 3 (June 1988): 136. http://dx.doi.org/10.1016/0148-9062(88)92565-x.
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Taylor, Susanna K., Jonathan M. Bull, Geoffroy Lamarche, and Philip M. Barnes. "Normal fault growth and linkage in the Whakatane Graben, New Zealand, during the last 1.3 Myr." Journal of Geophysical Research: Solid Earth 109, B2 (February 2004). http://dx.doi.org/10.1029/2003jb002412.
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Nepia, Moana. "Mihi whakatau." Interstices: Journal of Architecture and Related Arts, March 18, 2014. http://dx.doi.org/10.24135/ijara.v0i0.471.
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Moeke-Maxwell, Tess, Linda Waimarie Nikora, Kathleen Mason, and Melissa Carey. "Te Whakatara! – Tangihanga and bereavement COVID-19." Ethnographic Edge 4 (November 24, 2020). http://dx.doi.org/10.15663/tee.v4i.77.
Full textAbstract:
New Zealand responded swiftly to the Covid-19 Severe Acute Respiratory Syndrome Coronavirus 2 (SARS-CoV-2) to prevent the spread of sickness and prevent unnecessary deaths. The government initiated a four-level social distancing alert system with specified measures at each level to manage and minimise the risk of COVID-19. By late March 2020, Alert Level 4 required people to stay in their homes in their ‘bubbles’ or family units. Social contact was restricted other than for essential personal movement and travel was severely limited. The Ministry of Health (2020) produced tangihanga (funeral rituals) policy guidelines for Māori, requiring the immediate collection of the deceased’s body by a funeral director. Gatherings to do with death and post-death customs were severely restricted and all marae (indigenous gathering places, land, buildings) were closed and burials could only include the immediate family bubble. In this autoethnographic paper, we draw on one Māori family’s experience of the birth and death of a baby with an anticipated life-limiting illness, during the most restrictive lockdown phase, level 4. We describe the impact COVID-19 tangihanga policy restrictions had on the family. The guidelines prevented them from conducting timely customary internment rituals with support from kaumātua (older men and women) and whānau (family including extended family and friends) in accordance with their cultural preferences. To prepare for future pandemics we recommend mana whenua (local Māori who have authority over their lands and marae) have autonomy to plan and manage tangihanga to avoid unnecessary distress, particularly where there is a known palliative condition.
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Thomas, Cheyenne. "Seeker." Te Kaharoa 16, no. 5 (December 1, 2020). http://dx.doi.org/10.24135/tekaharoa.v16i5.331.
Full textAbstract:
Tāwhirimātea appeared to me in the backseat of a bus that shuddered and groaned as it passed through Matatā and headed north of Whakatāne. He moved between the aisle of patched chairs with no sound. His hair cascading down his shoulders in thick waves, unruly and twisting like turbulent winds. His skin was golden-brown and weathered from some unspeakable storm, but his eyes appeared like clouds. Shades of grey and white. No one else paid him any mind, but the air around me felt suddenly choked. Pressurized and barely contained. When he spoke his voice was soft as an autumn breeze, whispered and chilly.