Academic literature on the topic 'Whanau'
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Journal articles on the topic "Whanau"
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Supp, Georg. "Ra whanau koa." physiopraxis 11, no. 04 (April 24, 2013): 3. http://dx.doi.org/10.1055/s-0033-1345281.
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Turner, Wayne. "You Are My Whanau." Energy Engineering 107, no. 3 (March 2010): 5. http://dx.doi.org/10.1080/01998591009709873.
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Turner, Wayne. "You Are My Whanau." Strategic Planning for Energy and the Environment 29, no. 4 (March 11, 2010): 5. http://dx.doi.org/10.1080/10485231009709878.
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Laszlo, J., M. Jefferies, and C. Patel. "East Grinstead and Whanau." British Dental Journal 229, no. 12 (December 2020): 761–62. http://dx.doi.org/10.1038/s41415-020-2518-2.
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Spencer, Gregory, and Jeremy Skipworth. "Forcing Family Involvement in Patient Care: Legislative and Clinical Issues." Australasian Psychiatry 15, no. 5 (October 2007): 396–401. http://dx.doi.org/10.1080/10398560701435838.
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Objective: Families have an important role in the recognition and treatment of mental illness in their family members. However, the extent to which families are consulted during compulsory assessment processes has received little attention. In 2000, mandatory family/whanau consultation was introduced in New Zealand. This paper reviews the extent of family consultation during compulsory assessment and surveys clinicians’ views and experience. Method: All applications for compulsory assessment in a representative sample of districts were audited over a 2-month period. An email survey of clinicians investigated changes in their practice since the introduction of mandatory family consultation, their views and training experiences. Results: A total of 283 compulsory assessments were audited; 187 (66.1%) family/whanau consultations occurred and were completed by the assessing doctor 82.1% of the time. Of the remaining assessments, 12 did not appear consistent with the legally permitted exceptions to mandatory consultation. Some 88.6% of clinicians were aware of the legislative requirements about consultation. A significant percentage (54.7%) believed their practices had altered following legislative change. Conclusion: Family/whanau consultation occurred in the majority of compulsory assessments. The introduction of mandatory consultation with family/whanau may have improved clinical practice in this regard, although training and guidelines issued at a similar time are also likely to have contributed to the change in practice.
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Conway, Kim, Megan Tunks, Wendy Henwood, and Sally Casswell. "Te Whanau Cadillac—A Waka for Change." Health Education & Behavior 27, no. 3 (June 2000): 339–50. http://dx.doi.org/10.1177/109019810002700308.
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Anderson, Yvonne, Greg Taylor, Cameron Grant, Ross Fulton, and Paul Hofman. "The Green Prescription Active Families programme in Taranaki, New Zealand 2007–2009: Did it reach children in need?" Journal of Primary Health Care 7, no. 3 (2015): 192. http://dx.doi.org/10.1071/hc15192.
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INTRODUCTION: The Green Prescription Active Families (GRxAF) programme focuses on overweight/ obese children and adolescents, and is family/whanau based. It is an intervention supporting lifestyle changes through weekly sessions (nutrition advice and/or physical activity), and goal setting for the family/whanau for up to 12 months. AIMS: To describe the GRxAF programme in Taranaki and evaluate its reach and engagement, especially for those most at risk of obesity. METHODS: Participant files for each referred child from May 2007 to December 2009 were reviewed. Baseline demographic data, programme graduation information, and weekly activity session attendance were collected. RESULTS: Of the 109 participants during the audit period, 39% were Maori, 57% New Zealand European (NZE), 3% Pacific, and 1% Other ethnicity. Mean age at entry was 10 (range 4–17) years. Mean duration of programme involvement was five (range 0–12) months. Overall, 33/60 (55%) of the participants completing the programme during the audit period graduated, having made steps towards healthy lifestyle change. In comparison with NZE (68%), a smaller proportion of Maori (40%) graduated (p=0.04). In comparison with those who attended no sessions, participants who attended any sessions were more likely to make positive changes (OR=3.65, 95% CI 1.24–10.8). DISCUSSION: GRxAF in Taranaki met a need for some obese/overweight children, but not for all families/whanau, especially those over-represented in childhood obesity statistics. Programme delivery for Maori requires improvement, and assessment of readiness to make lifestyle change as an enrolment criteria for all participants is recommended. KEYWORDS: Adolescent; child; nutrition; obesity; physical activity; treatment
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Lindsay Barr, Tremane, and John Reid. "Centralized decentralization for tribal business development." Journal of Enterprising Communities: People and Places in the Global Economy 8, no. 3 (August 5, 2014): 217–32. http://dx.doi.org/10.1108/jec-10-2012-0054.
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Purpose – The purpose of this research was to identify and create a decentralized development system specific for the whanau (family) and hapu/runanga (sub-tribe) members of Te Rūnanga o Ngāi Tahu. In New Zealand, a number of Maori tribes have negotiated compensation with the New Zealand Government for past injustices. These assets are typically centralized within iwi (tribal) corporate structures to protect and grow the asset base on behalf of tribal constituents. This centralization of assets has caused political tension within tribes. Design/methodology/approach – This paper provides a case study of whanau/hapu-level businesses facilitated by the post-settlement iwi – Ngāi Tahu – to demonstrate how each level can work synergistically to encourage multi-level economic development in a way that matches cultural patterns and expectations. Participant action research theory and practice was utilized by researchers from Toitu Te Kainga (Regional Development Unit of Te Rūnanga o Ngāi Tahu) between 2008 and 2012. This was informed by an Enterprise Facilitation person-centred perspective and a Kaupapa Māori philosophy of respect and empowerment of the participants needs. Findings – This paper argues that while a certain level of centralization is required, to ring-fence and protect tribal assets at an iwi (tribal) level, the benefits gained by that centralization can then be utilized to provide a springboard for decentralized economic development at the whanau (family) and hapu (sub-tribe) levels. Originality/value – This new indigenous development system is referred to as the symbiotic development model and is an original outcome of this research paper. The paper concludes that tribal economic development in the post-settlement era in New Zealand needs to combine aspects of both centralization and decentralization.
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Slater, Tania, Anna Matheson, Cheryl Davies, Huia Tavite, Triny Ruhe, Maureen Holdaway, and Lis Ellison-Loschmann. "'It's whanaungatanga and all that kind of stuff': Maori cancer patients’ experiences of health services." Journal of Primary Health Care 5, no. 4 (2013): 308. http://dx.doi.org/10.1071/hc13308.
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INTRODUCTION: There are unacceptable ethnic differences in cancer survival in Aotearoa/New Zealand. For people with cancer, quality of life and survival are shaped by access to care, but research on Maori access to, and through, cancer care is limited. Internationally, research has shown that primary care plays an important role in providing patient-centred, holistic care and information throughout the cancer care journey. Additionally, Maori health providers provide practical support and facilitate access to all levels of health care. Here we describe the cancer journeys of Maori patients and whanau and identify factors that may facilitate or inhibit access to and through cancer care services. METHODS: Twelve Maori patients affected by cancer and their whanau (family) in the lower North Island took part in face-to-face semi-structured interviews exploring their experiences of cancer screening, diagnosis, treatment, survival and palliative care. FINDINGS: Three key areas were identified that impacted upon the cancer care journey: the experience of support; continuity of care; and the impact of financial and geographic determinants. CONCLUSION: Primary care plays a key role in support and continuity of care across the cancer journey. Alongside interpersonal rapport, a long-term relationship with a primary health provider facilitated a more positive experience of the cancer care journey, suggesting that patients with a ‘medical home’ are happier with their care and report less problems with coordination between services. Positive, longstanding relationships with general practitioners and Maori health providers assisted patients and whanau with the provision and understanding of information, alongside practical support. KEYWORDS: Cancer; family; health services, indigenous; Maori health; primary health care cancer
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Poutu Morice, Margaret, Alayne Mikahere-Hall, Wiremu Woodard, Cherry Pye, Anna Hinehou Fleming, Verity Armstrong, Anna Poutu Fay, and Zoe Poutu Fay. "Waka Oranga: Personal Reflections." Ata: Journal of Psychotherapy Aotearoa New Zealand 23, no. 2 (February 27, 2020): 35–48. http://dx.doi.org/10.9791/ajpanz.2019.05.
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Being part of the journey of Waka Oranga has been deeply meaningful for all members and their whanau. Below are personal reflections from a range of members of the rōpū and their whānau, in which the writers explore the experience and meaning of their connection to and with this remarkable psychotherapy rōpū.
Dissertations / Theses on the topic "Whanau"
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Mendiola, Casey Alexandra. "He koha aroha ki te whanau: deliberate self harm and Maori whanau." Thesis, University of Auckland, 2011. http://hdl.handle.net/2292/13627.
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Deliberate self-harm (DSH) is a significant social problem facing young Māori (the indigenous people of New Zealand) today. Whānau, a concept meaning family and including extended family, is an essential factor in the well-being of Māori. Little is known about family members‟ reactions to a child‟s DSH or their needs following DSH, especially with Māori. Some research with non-Māori suggests that both the impact of DSH and consequent needs of family members may be considerable, yet often neglected. This study examined the impact of their children‟s DSH on Māori whānau, beliefs about the motives for the young person‟s DSH, and needs following the event. The whānau of ten young people, aged 10-18 years, presenting to a Child and Adolescent Mental Health Service following DSH were interviewed about the impact of the DSH, perceived motives for DSH and their needs. Five Māori clinicians were also interviewed about these topics. Interviews were recorded, transcribed, and subsequently analyzed using thematic analysis. Seven themes were identified from whānau ideas regarding motives for DSH: to communicate distress and seek help, to punish someone, to get relief from a distressing emotional state, due to the influence of others, as a response to feeling overwhelmed by difficult circumstances, to die, and the cultural influence of matakite. Clinicians presented similar motives; however, they did not mention matakite and included DSH being precipitated by social isolation. When discussing impacts of DSH, whānau reported that DSH had affected the entire whānau as well as having an effect on parents; including an emotional impact, an impact on parenting, and the concept of mental health was described as being difficult for parents to come to terms with. On the other hand, participants reported improvement in relationships within their whānau following DSH. Whānau also reported that DSH had resulted in practical difficulties. Themes derived from clinicians were similar; however, they did not discuss the effect of DSH on relationships. Whānau and clinicians both reported the need for greater levels of support and information. Implications are presented for the delivery of mental health services for young Māori and their families.
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Ngahooro, Roger, and n/a. "What about us, Al?: the pragmatics of whanau in education." University of Otago. Department of Social Work and Community Development, 2005. http://adt.otago.ac.nz./public/adt-NZDU20070430.112609.
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This thesis looks at the relationships Board of Trustees need to balance between themselves and their Maori communities. Their researcher was a sole Maori representative on a South Island Board of Trustees and explored the minority position of his role. The research was restricted to one Primary School and one board of Trustees. This research examined the strengths, weaknesses, attitudes and perceptions of Boards of Trustees governance when dealing with issues around their Maori communities. The role of the researcher as both writer and Board of Trustees Member, created ethical issues around objectivity and subjectivity, and sought to show how a researcher is able to remain impartial, in their own study.
The research found that relationships between mainstream Boards of Trustees and their Maori communities are better developed by including local iwi or hapu, therefore making a three way relationship.
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Walker, Shayne W., and n/a. "The Maatua Whangai Programme O Otepoti from a caregiver perspective." University of Otago. Department of Social Work and Community Development, 2001. http://adt.otago.ac.nz./public/adt-NZDU20070508.150948.
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This research critically engages with the history and practice of Maatua Whangai within Aotearoa/New Zealand. Specifically it focusses on Maatua Whangai O Otepoti, examining the discourses of care-givers within this context. Further, this research is constructed within a Maori world view of both traditional fostercare practices and State interpretations of those practices. Case studies of the discourses of caregivers within the Maatua Whangai Programme are described and articulated in terms of kaupapa Maori research methods. The data generated identifies the discourses of the caregivers and their desire to have their voices heard. In contrast, the discourse of the state is examined in the light of reports such as Puao-Te-Ata-Tu (1986), and the work of Bradley (1994) and Ruwhiu (1995). It is argued that any shift in the current dominance of power relationships surrounding the Maatua Whangai Programme and fostercare practices in relation to Maori would entail a strengthening of ties between service providers, Iwi and the Crown. This would go some way towards redressing Crown dominance of Maori fostercare practices.
Keywords: Maatua Whangai, Fostercare, Tamaiti Whangai, Maori, Iwi, Power, Dominance.
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Herbert, Averil May Lloyd. "Whanau Whakapakari: a Māori-centred approach to child rearing and Parent-training programmes." The University of Waikato, 2001. http://hdl.handle.net/10289/2470.
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The goal of this Whanau Whakapakari (Strengthening Families) research was to define critical aspects of Māori experiences and views on child-rearing practices, and to describe whanau (extended family) values and expectations for tamariki (children) and mokopuna (grandchildren). Furthermore, these Māori views were included in culturally adapted parent-training programmes. The overall aim was to devise an approach to emphasise client strengths and provide best outcomes for research participants. Qualitative aspects included discussing the research processes in the Māori community by acknowledging the roles of whanau, hapu (sub-tribal), and iwi (tribal) structures. I also identified the importance of pan-tribal and urban Māori groups in the current research. As the project developed, an ongoing consultation and feedback protocol was established to ensure that Māori views on the research and the written outcomes were recognised. In-depth interviews with kaumatua (elders), and focus groups with Māori service providers and Māori parents were analysed qualitatively to establish Māori values in child rearing and parenting, and the knowledge and skills that contribute to effective parenting and family functioning. Values identified from these participants confirmed the central role of whanaungatanga (family connections), whakapapa (genealogy), and awhinatanga (support) for Māori. Two culturally adapted parent-training programmes, the Matuatanga (Parenting) Relationships Model and the Matuatanga Values Model programmes, were developed and compared with a Standard Parent Training programme. The Matuatanga Relationships Model programme emphasised the importance of child, parent and whanau relationships and interactions. The Matuatanga Values Model programme emphasised Māori values derived from the qualitative data - whanaungatanga, whakapapa and awhinatanga. A range of pre- and post-training measures were undertaken to identify acceptable and appropriate measures for quantifying parent-training outcomes. These included questions on support networks, parent expectations of children, parental self-efficacy, parental self-rating, critical-incident scenarios, and programme evaluation. While 78 participants attended at least one of the research sessions 22 participants provided pre- and post-training measures for the Whanau Whakapakari programmes. Results showed that there was a medium effect size improvement across all Standard Parent Training and Matuatanga Model programmes and a statistically significant improvement in the Standard Parent Training and Matuatanga Relationship Model programmes. There were no statistically significant differences between the outcomes of the different programmes but qualitative differences from evaluation and feedback data were considered in identifying specific skills acquisition, general understanding and enjoyment components in the programmes. Results from the different measures indicated that parent expectations and critical-incident scenario measures provided the most information on post-training changes. Analysis of the outcome data with the attendance patterns confirmed the value of parent-training programmes per se and indicated that at least in the short term, parent effectiveness scores continued to improve for participants who continued to attend for more than one programme. Programme follow-ups considered natural whanau supports in the Māori community and issues of social and cultural validity. Integration of standard parent-training concepts and cultural concepts suggest a multi-dimensional approach which recognises parenting skills acquisition and cultural validation of whanau concepts relevant to parenting for Māori.
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Berryman, Mere. "Repositioning within indigenous discourses of transformation and self-determination." The University of Waikato, 2008. http://hdl.handle.net/10289/2565.
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This thesis reflectively and critically examines a series of research case studies initiated by a research-whānau. It explores the thinking, experiences and reflections of this research-whānau, as they worked to enhance the educational achievement of Māori students. Authorship of the thesis was undertaken by me (Mere Berryman). However, the methodology involved a collaborative, retrospective and critical reflection of research-whānau experiences and thinking, in the light of the research findings and experiences since the inception of this research-whānau in 1991. In the course of this work, the research-whānau have been able to explore what it has meant to put the principles of kaupapa Māori research into practice while working within a mainstream organisation (Specialist Education Services then the Ministry of Education). Our research work has involved repositioning ourselves from dependence on Western research methodologies to a better understanding and application of kaupapa Māori conceptualisations of research. The thesis begins by identifying mainstream and kaupapa Māori events that have historically and still continue to impact upon Māori students' educational experiences. These events provide the wider context for the work of this research-whānau at the interface of Te Ao Māori and Te Ao Pākehā, and for the 11 case studies that exemplify changes in our thinking and research practice over a period of 15 years. The thesis employs an indigenous (and specifically Māori) worldview as the framework for description, critical reflection, and theorising around these case studies. Common themes are collaboratively co-constructed then each theme is explained in relation to relevant Māori theory. The thesis concludes with the shifts in theorising and practice made by the research-whānau during the course of our work as we sought to contribute in ways that were more transformative and self-determining. We argue that these shifts in theorising and practice are also required of others if we are to change the status quo and contribute constructively to improving Māori students' potential.
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Thompson, Andrew Paul. "Whanau/family meetings in the paediatric intensive care unit: content, process, and family satisfaction : a thesis presented in fulfilment of the requirements for the degree of Master of Philosophy, Social Work, Massey University, Auckland, New Zealand." Massey University, 2009. http://hdl.handle.net/10179/1102.
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Family Meetings occur frequently in the Paediatric Intensive Care Unit (PICU) yet little data existed to guide clinicians in the conduct of these meetings. The medical team is required to deliver complex medical information and navigate complex decision-making with a traumatised family during a meeting. The objectives of this study were to describe the content and process of 15 whanau/family meetings in the PICU, identify family meeting characteristics and patient and family attributes that influence family satisfaction and recommend guidelines for health professionals working in the PICU. The study was conducted in a PICU in a university-affiliated children’s hospital in New Zealand (NZ). The process and content of 15 family meetings were analysed using a coding framework previously developed through a qualitative study of family meetings in the adult intensive care unit (Curtis, 2002a). A questionnaire providing a quantitative assessment of family satisfaction drawn from the same study was administered to 30 family members. Demographic data for the study were collected from the patient’s hospital record and these were combined with data relating to the meeting recording and transcript to identify family meeting characteristics and attributes that might influence family satisfaction. The content and process of family meetings in the PICU were described using a framework detailing 28 codes from the six domains: introductions, informational exchange, discussions of the future, decisions, discussions about death and dying, and closings. A comparison of family meeting characteristics and patient and family attributes revealed that longer meetings (40 minutes plus) were associated with lower family satisfaction and should therefore prompt clinicians to consider whether there are unresolved conflicts, difficulties or misunderstandings between the medical team and the family. Recommendations are proposed to guide health professionals in family meetings in the PICU. This is the first study to record and code the content of family meetings in the PICU. The findings from this study will assist clinicians in their meetings with families. The description of the family meeting content will also provide a foundation for future communication training and research in the health environment.
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Walker, Peter E., and n/a. "For better or for worse ... : a case study analysis of social services partnerships in Aotearoa/New Zealand." University of Otago. Department of Social Work and Community Development, 2007. http://adt.otago.ac.nz./public/adt-NZDU20070914.145613.
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Partnerships between organizations are seen as one of the building blocks of the �Third Way� approach to welfare provision both in Europe and in New Zealand. While there is much discussion of this emphasis on building social capital and working in partnerships these partnerships are usually perceived as being between government and community or private organizations as part of a new phase of neo-liberalism. Using qualitative research this thesis explores three partnership sites: Those within a Maori social service provider, Te Whanau Arohanui, and the local Hapu and State organisations; that between the Ngai Tahu Maori Law Centre (an indigenous organization) and the Dunedin Community Law Centre; and finally the State lead Strengthening Families partnership initiative.
This thesis is concerned with the development of citizen participation in public policy decision-making through partnerships. While contemporary studies of policy change have identified stakeholder and actor-network forms as dominant these often seem even less democratic, participatory, accountable and transparent than those they have supposedly replaced. I draw on ideas of deliberative governance to explore options for both the theory and practice of sustainable, permanent and participatory policy change in an age of diversity. I suggest that the practice of Community Development is needed to supplement descriptive and post-facto accounts of policy change and so create a usable practice theory of effective mechanisms for participatory input.
Using a series of case studies of partnerships, a tentative practice theory and strategy for change is proposed. This is set within an interactive framework that is able to confront levels of power to encourage diversity and participation in decision-making from bottom-up initiatives.
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Wiseley, Adelle Dyane. "Factors affecting the retention of adult students within an indigenous tertiary institution." Thesis, Curtin University, 2009. http://hdl.handle.net/20.500.11937/1161.
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This study sought to identify influences on the retention of Māori students, and adult students in general within Te Wānanga o Aotearoa. Te Wānanga o Aotearoa is a Māori-led tertiary institution in New Zealand. A mixed method research design was employed and data were collected by qualitative methods (focus group) and quantitative methods (72-item questionnaire). Inductive and deductive analytic techniques were employed including Rasch Rating Scale model estimations (Andrich, 1978). Seven retention variables were identified. These were student retention attitudes and behaviours, kaiako (teacher) characteristics, whānau (family) features, integration processes and institutional culture, employment and financial situation, student motivation, and pre-enrolment and induction processes. The variables were qualified and quantified by plotting item difficulty measures and person ability measures on the same scale. Additionally, associations between variables were examined by a multiple regression analysis and analysis of variance. Student retention attitudes and behaviours were shown to be positively associated with kaiako (teacher) characteristics and student motivation. Also the ethnicity of the student (Māori or non-Māori) was shown to weakly account for variance in integration processes and institutional culture.After highlighting the key factors affecting the retention of students at Te Wānanga o Aotearoa, four propositions were made regarding ways to improve their retention. These were: Kaiako (teachers) need retention related training; External motivation for kaiako (teachers) will improve student retention; Improved student retention requires a change in institutional culture; The measurement of retention attitudes and behaviours could provide data essential for increasing retention. The study has led the way for future research in the following areas: Using the student voice to provide a grounded view of retention; Researching the area of kaiako (teachers) and pedagogy with regards to their ability to positively affect retention; Researching the role of whānau (family) features to effectively configure support programmes to positively affect retention; Identifying significant factors that contribute to adult students feelings of pressure, negatively affecting their retention.
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Morrison, Laurie Elena. "Māori Women and Gambling: Every Day is a War Day!" The University of Waikato, 2008. http://hdl.handle.net/10289/2537.
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This study was concerned with the health implications of new forms of gambling such as casinos, pokie machines and internet gambling for Māori women and their families in Auckland and the Bay of Plenty region of Aotearoa (New Zealand). It set out to discover what culturally appropriate services were available and the extent to which Māori women gamblers were utilising them. The literature documenting Māori perceptions of gambling shows that Māori women gamblers and their partner/whānau members and gambling service providers have been little studied previously. These goals translated into the following specific aims: 1) to study how Māori women problem gamblers, their partner or whānau members and key informants perceived gambling, what it meant to them and why they did it; 2) to investigate the consequences of gambling for Māori women, whānau and service providers in dealing with the effects of gambling; 3) to report on how these three groups dealt with the effects of gambling; and 4) to discover what helped to bring about positive changes for the three groups. All of the aims were achieved. A Māori approach (Kaupapa Māori), combined with a naturalistic approach to data collection, was adopted. Qualitative methods are most appropriate to use when working with some Māori, as there is a growing realisation that research with Māori needs to be interactive. A Māori research procedure modelled on the ritual ceremony of encounter (Pōwhiri) provided an appropriate structure for the development and presentation of the research process. The major focus was on the qualitative data obtained from semi-structured interviews in two locations - Rotorua and Auckland. The interviews were conducted with twenty Māori women gamblers, sixteen whānau members including partners and ten interviews with staff involved in services that provided help for problem gamblers. The three interview schedules were based on a number of broad themes and open-ended questions to obtain meaningful descriptive data. The interviews were audio recorded and used to produce transcripts that were then sent back to the participants for feedback. Qualitative data analysis was conducted on the returned documents. The findings from this study revealed major impacts of the women's socio-economic, familial and societal circumstances on gambling behaviour and its effects, which are areas of concern for mental health professionals and researchers. The mythical Māori canoes on which Māori voyaged from their place of origin (Hawaiiki) to Aotearoa, the Waka, provided an appropriate metaphor to present the interrelationship between the pull and push factors toward gambling, and its implications for society. This is illustrated as a spinning waka, Te Waka Hūrihuri. On the other hand, Te Waka Māia (courageous) demonstrates the relationships between the variables that help Māori women gamblers to cope and helpful strategies found to assist them to modify or stop their gambling behaviour. It is recommended that the government limit the proliferation of gaming venues and continue to encourage development of emerging Māori services. Moreover, a coordinated approach is essential, as Māori women gamblers, partners and whānau members need to heal together for positive outcomes for Māori health development in Aotearoa. The main implication of this study is that a wide range of further research into Māori and gambling is required. Recommendations on ways in which the current delivery of services in Rotorua and Auckland could be improved are: That the Ministry of Health purchase services that establish support groups for Māori people with problem gambling and their whānau, and That non-Māori provider services and organisations support the development of emerging Māori services. Heeding the outcome of this research should help improve New Zealand's existing health policy and capacity for Māori women's health development. It should also enrich our understanding of the adaptation patterns of Māori whānau member/s, and thus should have implications, not only for Māori health policies, but also relevance for the wider field of international cross-comparative research on indigenous gambling and mental health issues. Limitations of this study included a small, localised sample that means the findings can only tentatively be generalised to the wider population of Māori women gamblers. Nonetheless, information gained from the study contributes to understanding of the adaptation patterns of Māori women gamblers, their whānau member/s, and those who are trying to help them. It is hoped that the study will make it at least a little less true that every day is a war day for Māori women and their whānau trying to deal with the problem of gambling.
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Tehrani, B. H. "Chemical stabilisation of Whaka Terrace loess, Christchurch." Thesis, University of Canterbury. Engineering Geology, 1988. http://hdl.handle.net/10092/6705.
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The dispersive and erodible nature of some loess soils on the Port Hills results in a variety of mass movement, surface and sub-surface erosion features. These features produce engineering problems for residential development, and chemical stabilisation techniques have been used to reduce and/or prevent further erosion by rendering the soils non-dispersive and non erodible.
Field and laboratory investigations were undertaken to characterise the dispersive and erodible nature of Whaka Terrace subdivision loess, as well as to assess changes in chemistry and mineralogy of the chemically stabilised soils. Field investigation included engineering geological mapping, geophysical surveying, hand auger hole drilling and logging, and sampling.
The application of 1%, 2%, and 4% hydrated lime, quicklime, Portland cement, gypsum, and a mixture of hydrated lime and gypsum (on a 1:1 basis) was used to stabilise erodible loess-colluvium in the laboratory. Evaluation tests included permeability, pinhole erodibility, jar slaking, uniaxial swelling, crumb dispersion, unconfined compressive strength, undrained shear strength, and the determination of optimum moisture content, Atterberg limits and grainsize distribution. Soil chemistry was analysed using pH, soluble salts, organic content, cation exchange capacity and XRF, while XRD, SEM and EDAX were used to study soil mineralogy and fabric.
Application of 1 and 2% quicklime and hydrated lime produces a non-erodible, non-dispersive and durable material which resists slaking and swelling during saturation, and wetting and drying cycles. Application of Portland cement at higher concentration (2 and 4%) produces similar results to that of hydrated lime and quicklime, while gypsum fails to produce a non-erodible and durable material. Furthermore, although the application of a mixed hydrated lime and gypsum stabiliser produces a non-dispersive and non-erodible material, it fails to produce a durable material and mixed stabiliser soils possess a high potential for swelling and slaking.
The unconfined compressive strength and shear strength of all stabilised samples except gypsum increases by 2-3 times relative to the untreated samples. This increase in strength is related to the production of pozzolanic cementing agents (pozzolanic reaction) in the chemically stabilised samples. The presence of cementing agents also changes the strain deformation of treated samples by producing a more brittle material relative to the untreated samples.
Books on the topic "Whanau"
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Ihimaera, Witi Tame. Whanau II. Birkenhead, Auckland: Reed, 2004.
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Whaka whanau: Geburt und Mutterschaft bei den Maori in Neuseeland. Frankfurt am Main: P. Lang, 1996.
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Alan, Duff. What becomes of the broken hearted? Sydney: Random House Australia, 1996.
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Alan, Duff. What becomes of the broken hearted? London: Vintage, 1997.
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Alan, Duff. What becomes of the broken hearted? Auckland, N.Z: Vintage, 1996.
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Ao, Te Atawhai o. te. Ka rongo te pakanga nei: Māori Vietnam veterans and whanau perspectives on the impacts of involuntary chemical exposure and the broader effects of the war. Whanganui, N.Z.]: Te Atawhai o te Ao, 2011.
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Andrews, David. Ko tōku whānau. [Auckland, N.Z.]: Te Puna Publications, 1988.
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Keith, Ballard, ed. Disability, family, whānau, and society. Palmerston North, N.Z: Dunmore Press, 1994.
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Oscar, Riera Ojeda, ed. Whanki museum. Gloucester, Mass: Rockport Pub., 1999.
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Whatam I doing here. New York, N.Y., U.S.A: Penguin Books, 1990.
Find full textBook chapters on the topic "Whanau"
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Ernst, Joy Swanson. "Whanau Knows Best." In Kinship Foster Care, 112–38. Oxford University Press, 1999. http://dx.doi.org/10.1093/acprof:oso/9780195109405.003.0008.
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Smith, Anne B. "Families and Whanau." In Understanding Children and Childhood: A New Zealand Perspective, 340–73. Bridget Williams Books, 2013. http://dx.doi.org/10.7810/9781927131763_12.
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Munford, Robyn, Jackie Sanders, Ann Andrew, Peter Butler, and Leland Ruwhiu. "Action research with families/whanau and communities." In Making a Difference in Families, 93–112. Routledge, 2020. http://dx.doi.org/10.4324/9781003116349-6.
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Hyslop, Ian Kelvin. "Building a new paradigm." In A Political History of Child Protection, 142–77. Policy Press, 2022. http://dx.doi.org/10.1332/policypress/9781447353171.003.0007.
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This chapter explains building a new paradigm of child protection. Liberal capitalism’s ideological rubric created the standard and discursive parameters for defining and responding to the issue of child maltreatment. However, whanau Māori received disproportionate intervention from the state child welfare system. Social workers enacting the child protection policy are inevitably linked with the state’s machinations. Thus, transformational policy design and practice delivery should address work for Māori, economic drivers of inequality, systemic racism, and unresolved problems of power, authorities, and Māori autonomy in Aotearoa. The chapter includes the findings of the Child Welfare Inequalities Project (CWIP), a research into the child protection system and outcome inequalities in the UK.
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Kramlich, Deborah J. "Tanutchaporn Whand." In Women Community Leaders and Their Impact as Global Changemakers, 315–19. IGI Global, 2022. http://dx.doi.org/10.4018/978-1-6684-2490-2.ch053.
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The Dulabhatorn Foundation was founded in 2009 by Brian and Marianne Doberstyn in Chiang Mai, Thailand to work with children and youth who have physical, emotional, and/or mental disabilities. The foundation is open during the day for parents to bring their children. It provides vocational training through a local coffee shop and offers special education training for teachers in local schools. Tanutchaport (Nok) developed a special occupational therapy (OT) program for parents to use with their children at home since disadvantaged families have scant access to therapy. Somsang is one child that had additional barriers to access care in Thailand because he is stateless. He was diagnosed with cerebral palsy when he was 1 year old and came to the foundation when he was two and one-half years old because he could not sit without support. Somsang's mother quickly learned the home OT program which equipped him to learn to walk. Tanutchaporn's work in the foundation brings agency and autonomy both to the disadvantaged, disabled, and stateless.
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"Young Whan Kim." In Die ausländische Strafrechtswissenschaft in Selbstdarstellungen, edited by Eric Hilgendorf, 199–228. Berlin, Boston: De Gruyter, 2018. http://dx.doi.org/10.1515/9783110277708-011.
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Phillips, Hazel, Fiona Cram, Pale Sauni, and Clark Tuagalu. "Whaia i te maramatanga – seek knowledge." In Diversity in Higher Education, 1–19. Emerald Group Publishing Limited, 2014. http://dx.doi.org/10.1108/s1479-3644_2014_0000015008.
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Sobecki, Sebastian. "‘And gret wel Chaucer whan ye mete’." In Engaging with Chaucer, 13–20. Berghahn Books, 2020. http://dx.doi.org/10.2307/j.ctv29sfvxq.4.
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"Appendix I. Preposed whan-clauses in “The Knight's tale”." In Pragmatic Markers in English, 309–10. Berlin, New York: DE GRUYTER MOUTON, 1996. http://dx.doi.org/10.1515/9783110907582.309.
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Gordon, Stephen. "‘But whan us liketh we kan take us oon’." In Supernatural Encounters, 161–83. Routledge, 2019. http://dx.doi.org/10.4324/9780429432491-6.
Full textConference papers on the topic "Whanau"
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Williams, Toiroa. "No hea koe? De onde você é?" In LINK 2021. Tuwhera Open Access, 2021. http://dx.doi.org/10.24135/link2021.v2i1.90.g115.
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Este artigo relata uma jornada do projeto de doutorado conduzido pelo pesquisador, Tangohia mai te taura (Pegue esta Corda). O estudo envolve pesquisar, dirigir e produzir um documentário sobre as queixas históricas de Te Whakatōhea e Te Whānau ā Mokomoko. Especificamente, explora os potenciais da prática e forma documental em relação a Mātauranga Māori (costumes e conhecimento maori) e kaupapa Māori (abordagens de pesquisa maori). O estudo busca questionar certas narrativas construídas por Pākehā sobre o assassinato exoticizado do missionário, o reverendo Carl Sylvius Völkner, em 1885. Como consequência de uma acusação de assassinato, meu ancestral Mokomoko foi preso pelo crime, preso e enforcado, protestando o tempo todo por sua inocência. Em retribuição, nosso povo teve suas cobiçadas terras confiscadas pelo governo e se tornaram párias de vários relatos históricos. A tese pergunta como um documentarista maori desta iwi (tribo) pode chegar ao luto e à injustiça de tal evento de maneiras culturalmente sensíveis, para contar a história do impacto geracional. A pesquisa considera quatro características distintas da abordagem do autor como um cineasta indígena. Whakapapa – genealogia– Em maori, o pensamento whakapapa conecta o realizador com o filme, os entrevistados e a comunidade. No entanto, as conexões do whakapapa carregam a responsabilidade de navegar na produção de filmes com respeito e cuidado. Whenua e whanau – terra e família – Metodologicamente, minha abordagem através da incorporação. Passo o tempo residindo e reconectando-me com minha família extensa e as terras em que vivemos. Eu ando, penso,ouço e sinto meu caminho através de um mundo complexo, buscando ativamente oportunidades de participar de wānanga (discussões) e apoiar kapa haka (artes performáticas maori) relacionadas à nossa terra e família. Minha posição é de humildade e cocriação. Estou ciente de que o rōpū (tripulação) com quem trabalho será chamado ao coração confiante de meu whanau. Assim, semanas antes do início da produção, convivemos com o mundo que o documentário busca registrar Tikanga – alfândega – O processo e as estruturas de fazer este filme permanecem cientes de tikanga Māori (costumes maori). Karakia e waiata (orações e canções maori) acompanham o processo de criação da obra. A grande tripulação maori está atenta aos protocolos e sensibilidades. Estas práticas também afirmam nosso rōpū (grupo) como uma família. Koha – reciprocidade – Ao contrário de muitas abordagens convencionais para a produção de documentários, onde os filmes são “filmados” de maneira econômica e eficiente, este projeto é baseado no conceito de koha (reciprocidade). As comunidades são entendidas como presenteando seu tempo e suas histórias e, em resposta, há os presentes do projeto de volta. Como artista, faço esforços conscientes para apoiar os iwi (tribos locais); repatriar conhecimentos e artefatos que localizo em minhas pesquisas, sendo um membro ativo dentro da cidade e apoiando iniciativas comunitárias. Como cineasta, sou membro de uma geração que foi cada vez mais afastada da história e da dor incorporada de meu whanau. Venho em busca de meu passado, em um esforço para compreender e contribuir com algo útil que apoie as aspirações e a agência do meu povo na obtenção de valor, cura e reparação histórica.
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Williams, Toiroa. "No hea koe? ¿De dónde eres?" In LINK 2021. Tuwhera Open Access, 2021. http://dx.doi.org/10.24135/link2021.v2i1.90.g114.
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Este artículo relata un viaje del proyecto de doctorado dirigido por la práctica del investigador, Tangohia mai te taura (“Toma esta soga”). El estudio implica investigar, dirigir y producir un documental sobre agravios históricos dentro de Te Whakatōhea y Te Whānau ā Mokomoko. Específicamente, explora el potencial de la práctica y la forma documental en relación con Mātauranga Māori (costumbres y conocimientos maoríes) y kaupapa Māori (enfoques de investigación maoríes). El estudio busca cuestionar ciertas narrativas construidas por Pākehā sobre el exotizado asesinato del misionero, el reverendo Carl Sylvius Völkner en 1885. Como consecuencia de una acusación de asesinato, mi antepasado Mokomoko fue arrestado por el crimen, encarcelado y ahorcado, mientras protestaba su inocencia. En represalia, a nuestro pueblo le confiscaron sus codiciadas tierras por parte del gobierno y se convirtieron en parias de múltiples relatos históricos. La tesis pregunta cómo un documentalista maorí de esta iwi (tribu) podría llegar al dolor y la injusticia de tal evento de maneras culturalmente sensibles, para contar la historia del impacto generacional. La investigación considera cuatro rasgos distintivos del enfoque del autor como cineasta indígena. WHAKAPAPA - GENEALOGÍA: En el pensamiento maorí, whakapapa conecta al realizador con la película, los entrevistados y la comunidad. Sin embargo, las conexiones de whakapapa conllevan la responsabilidad de navegar la realización de películas con respeto y cuidado. WHENUA y WHANAU - TIERRA Y FAMILIA: Metodológicamente mi enfoque a través de la encarnación. Paso tiempo viviendo y reconectando con mi familia extendida y las tierras en las que vivimos. Camino, pienso,escucho y siento mi camino a través de un mundo complejo, buscando activamente oportunidades para asistir a wānanga (discusiones) y apoyar las kapa haka (artes escénicas maoríes) relacionadas con nuestra tierra y nuestra familia. Mi posición es de humildad y cocreación. Soy consciente de que el rōpū (equipo) con el que trabajo será llamado al corazón confiado de mi whanau. Así, semanas antes de que comience la producción, vivimos con el mundo que el documental busca grabar. TIKANGA - ADUANAS: El proceso y las estructuras de realización de esta película siguen siendo conscientes de tikanga Māori (costumbres maoríes). Karakia y waiata (oraciones y canciones maoríes) acompañan el proceso de creación de la obra. La tripulación, en gran parte maorí, está atenta a los protocolos y sensibilidades. Estas prácticas también afirman nuestro rōpū (grupo) como familia. KOHA - RECIPROCACIÓN: A diferencia de muchos enfoques convencionales para la realización de documentales, donde las películas se “filman” de manera económica y eficiente, este proyecto se basa en el concepto de koha (reciprocidad). Se entiende que las comunidades regalan su tiempo e historias y, en respuesta, los regalos del proyecto regresan. Como artista, hago esfuerzos conscientes para apoyar a la iwi, repatriar conocimientos y artefactos que ubico en mi investigación, ser un miembro activo dentro de la ciudad y apoyar iniciativas comunitarias. Como cineasta, soy miembro de una generación que se ha ido alejando gradualmente de la historia y encarnado el dolor de mi whanau. Vengo a buscar mi pasado en un esfuerzo por comprender y contribuir con algo útil que apoye las aspiraciones y la capacidad de mi pueblo para lograr valor, curación y reparación histórica.
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Williams, Toiroa. "KO WAI AU? Who am I?" In LINK 2022. Tuwhera Open Access, 2022. http://dx.doi.org/10.24135/link2022.v3i1.180.
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This presentation accounts a journey of the researcher’s practice-led doctoral project, Tangohia mai te taura: Take This Rope. The study involves researching, directing and producing a documentary about historical grievances to exhume stories from a Māori filmmaker’s community that call into question colonial accounts of the 1866 execution of their ancestor Mokomoko, and the preceding murder of the Reverend Carl Sylvius Völkner in 1885. As a consequence of an accusation of murder, Mokomoko was arrested for the crime, imprisoned and hanged, all the while protesting his innocence. In retribution, our people had their coveted lands confiscated by the government, and they became the pariahs of multiple historical accounts. The practice-led thesis study asks how a Māori documentary maker from this iwi (tribe) might reach into the grief and injustice of such an event in culturally sensitive ways to tell the story of generational impact. Accordingly, the documentary Ko Wai Au, seeks to communicate an individual’s reconnection to, and understanding of, accumulated knowledge and experience, much of which is stored inside an indigenous, dispossessed whānau (family), whose whakapapa (genealogy) is interwoven with historical events and their implications. As a member of a generation that has been incrementally removed from history and embodied pain of my whanau, through the study I come seeking my past in an effort to understand and contribute something useful that supports my people’s aspirations and agency in attaining value, healing, and historical redress. This presentation advances a distinctive embodied methodological approach based on whenua (land) and whanau (family). In this approach, the researcher employs karakia (traditional incantations), walking the land, thinking, listening to waiata (traditional songs) and aratika (feeling a ‘right’ way). My position is one of humility and co-creation. I am aware that the rōpū kaihanga kiriata (film crew) with whom I work will be called into the trusting heart of my whānau and we must remain attentive to Māori protocols and sensitivities. Given the responsibility of working inside a Kaupapa Māori research paradigm, methodology and methods are shaped by kawa and tikanga (customary values and protocols). Here one moves beyond remote analysis and researches sensitively ‘with’ and ‘within’, a community, knowing that te ao Māori (the Māori world) is at the core of how one will discover, record, and create.
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Nichols, Mark. "Learning Design for Indigenous Learners." In Tenth Pan-Commonwealth Forum on Open Learning. Commonwealth of Learning, 2022. http://dx.doi.org/10.56059/pcf10.3356.
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How can learning design approaches, typically reflecting Western values and methods, reflect the aspirations of indigenous learners? In 2021 Open Polytechnic, New Zealand’s leading provider of online, distance vocational learning, contracted the New Zealand Council for Educational Research (NZCER) to inform the development of courseware that supports ākonga Māori (learners of Māori descent) to achieve their learning aspirations. // The research, which applied a Māori-centred approach, investigated the perspectives of credible Māori academics and sources of knowledge and information, and ākonga Māori through interviews and focus groups with learning designers. Research questions were: What are the learning experiences of ākonga Māori in Open Polytechnic online courses? To what extent does the Open Polytechnic meet the learning needs and aspirations of ākonga Māori and their whanau (families)? How can Open Polytechnic courseware best support the learning needs and aspirations of ākonga Māori? // The final research report includes several key insights for advancing our learning design in ways that better reflect indigenous ways of being and knowing, and learning, which in turn enrich the perspectives and achievement of all learners. Issues of method and the importance of indigenous learning design will be addressed in the paper alongside the major outcomes of the project.
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Thompson, Geoff, John McNeil, and John Wells. "Tirohanga Whanui Footbridge, Auckland, NZ." In Footbridge 2022 (Madrid): Creating Experience. Madrid, Spain: Asociación Española de Ingeniería Estructural, 2021. http://dx.doi.org/10.24904/footbridge2022.244.
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<p>Māori, the tangata whenua (people of the land) in Aoteroa (New Zealand), have very rich, deep-seated cultural connections with wahi (place) and nature. Clients, designers and constructors alike, have begun to understand that ‘story telling’ and ‘place making’ are mutually inclusive strengths. This has seen a steadily growing trend in the New Zealand bridge landscape, where kōrero (cultural narrative) is incorporated in design and delivery of projects large and small.</p><p>The Tirohanga Whānui (panoramic views) Footbridge in Auckland is a project where kōrero is integrated into the design. The bridge is an example of architectural design through kōrero, parametric design and structural features. The 104m long three span truss hybrid has organic voids with apertures that vary in response to the stresses in the structure. With the people-focused cultural lens in mind, the bridge detailing will be discussed.</p><p>This paper will also highlight the unique features of a few bridge projects from Aotearoa (New Zealand), showing the smart and sometimes subtle connections these bridges have with nature and iwi (local community or tribe).</p>
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Williams, Toiroa. "NO HEA KOE? Where are you from?" In LINK 2021. Tuwhera Open Access, 2021. http://dx.doi.org/10.24135/link2021.v2i1.90.
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“Me tiro whakamuri, ki te haere whakamua. We must look to our past in order to move forward.” This whakataukī (proverb) speaks to Māori perspective of time and the importance of knowing your own history in order to move forward. We must look to our past and move as if we are walking backwards into our future. The present and past are certain, however, the future is unknown. Tangohia mai te taura: Take This Rope - is a practice-led research project, that enquires into a disputed narrative of the past. The thesis study involves researching, directing and producing a feature documentary about historical grievances within Te Whakatōhea and Te Whānau ā Mokomoko. The project artistically explores the potentials of documentary form in relation to Mātauranga Māori (Māori customs and knowledge) and kaupapa Māori (Māori research approaches). The research seeks to exhume stories from iwi members and question certain Pākehā constructed narratives (The Church Missionary, 1865; Taylor, 1868; McDonnell, 1887: Grace, 1928). Accordingly, the documentary will communicate outwards from accumulated experience and storytelling within my whānau. Thus, it will interweave the narratives of people whose whakapapa (genealogy) has been interwoven with historical events and their implications, related to the execution of my ancestor Mokomoko in 1866, and the preceding murder of the Reverend Carl Sylvius Völkner in 1885. Artistically and theoretically, the project constructs a new form of Māori documentary through a consideration of pūrākau (Pouwhare and McNeill 2018). The significance of the study lies in the potential to rethink documentary form based on the tenets of pūrākau. In so doing, the study will not only expand the corpus of research about Mokomoko but also extend how indigenous documentaries might be thought of as structures. Four key concepts that will guide the development of the film are: WHAKAPAPA - GENEALOGY Through genealogy, it builds my personal connection with the film, the interviewees and the community. But it also holds a strong responsibly for me to complete this film with the utmost respect and care. WHENUA and WHANAU – LAND and FAMILY With land and family at the centre of the film. Embodiment is an important part of how this film is created. I reconnected more with my extended family and actively seek out opportunities to attend wānanga (discussions) and perform kapa haka (Māori performing arts) specific to our land and family. TIKANGA – CUSTOMS The process and structures of making this film have followed tikanga Māori (Māori customs). Practising karakia and waiata (Māori prayers and songs) to perform before and after we film were key customs we believe are important when creating this film. These protocols are practised by the crew and affirm our rōpu (group) as a family. KOHA - RECIPROCATION Unlike traditional filming structures that schedule films to be completed in an economically and efficient way. Koha reinforces the concept of reciprocation, to give and receive. As the community gifts their time and stories, the film will be gifted back to those from which it came. Myself as the ringa toi (artist) must make conscious effort to go back to the iwi (local tribe) and being an active member within the town and supporting community initiatives. In addition, the study will demonstrate how the process of documentary making inside iwi can function as a form of raranga (weaving) where collaborating fragments may take form and through this increase feelings of value, healing, and historical redress.
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Spachos, Dimitris, Antonella Chifari, Giuseppe Chiazzese, Gianluca Merlo, Gavin Doherty, and Panagiotis Bamidis. "WHAAM: A mobile application for ubiquitous monitoring of ADHD behaviors." In 2014 International Conference on Interactive Mobile Communication Technologies and Learning (IMCL). IEEE, 2014. http://dx.doi.org/10.1109/imctl.2014.7011153.
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