Relevant bibliographies by topics / Whangai

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Whangai'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 January 2023

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Journal articles on the topic "Whangai"

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Leckie, Dale A., Hugh Morgans, G. J. Wilson, and A. R. Edwards. "Mid-Paleocene dropstones in the Whangai Formation, New Zealand—evidence of mid-Paleocene cold climate?" Sedimentary Geology 97, no. 3-4 (July 1995): 119–29. http://dx.doi.org/10.1016/0037-0738(95)00016-2.

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Rabe, Claudio, Raul Correa Rechden Filho, Jesus Pastor Salazar, Fernando Della Pasqua, Giovanni Chaves Stael, and Luiz Antonio Pierantoni Gamboa. "Brittleness modeling selects optimum stimulation zone in shaly source rocks in the Whangai Formation, New Zealand." AAPG Bulletin 105, no. 2 (February 2021): 329–55. http://dx.doi.org/10.1306/07202018194.

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Rogers, Karyne M., Hugh E. G. Morgans, and Gary S. Wilson. "Identification of a Waipawa Formation equivalent in the upper Te Uri Member of the Whangai Formation ‐ implications for depositional history and age." New Zealand Journal of Geology and Geophysics 44, no. 2 (June 2001): 347–54. http://dx.doi.org/10.1080/00288306.2001.9514943.

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양은희. "Towards ‘Korean Cosmopolitanism’: Kim Whanki and Whanki Museum." Korean Journal of Arts Studies ll, no. 19 (March 2018): 279–300. http://dx.doi.org/10.20976/kjas.2018..19.013.

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Blattner, Katharina, Garry Nixon, Chrystal Jaye, and Susan Dovey. "Introducing point-of-care testing into a rural hospital setting: thematic analysis of interviews with providers." Journal of Primary Health Care 2, no. 1 (2010): 54. http://dx.doi.org/10.1071/hc10054.

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INTRODUCTION: Hauora Hokianga Enterprises Trust, an integrated Primary Health Organisation (PHO), which provides primary and intermediate/secondary care to a remote rural community, introduced point-of-care (POC) testing at Rawene Hospital in June 2008. Previously, all laboratory tests were undertaken in Whangarei, with a one to three day turn-around for results. This study aimed to identify the perceived impact of POC testing on clinicians and the community. METHOD: Face-to-face interviews were conducted with 13 health professionals working at Rawene Hospital. The qualitative data analysis computer programme Atlas.ti v5.2 was used to assist the thematic analysis. FINDINGS: Three overall themes captured the main issues with introducing POC testing: (1) POC testing increased clinicians’ confidence, certainty and assurance in their daily practice; (2) POC testing improved diagnostic certainty and this impacted on patients and their families/whanau; (3) the challenges associated with POC testing included increased workload, pressure to up-skill, over-testing, and continuing professional education gaps. CONCLUSION: POC testing is an invaluable technological adjunct for improving clinical decisions and culturally safe care provided to a remote rural community, but it brings challenges to care providers in managing higher workloads and pressures to up-skill. POC testing can improve the acute medical care (access and quality) provided to an economically-deprived, predominantly Maori, rural community. KEYWORDS: Hospitals, rural; point-of-care systems; rural health
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Macdonald, Margaret. "A Year in Whangarei." British Journal of Perioperative Nursing (United Kingdom) 13, no. 1 (January 2003): 33–37. http://dx.doi.org/10.1177/175045890301300105.

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Ever felt like spreading your wings and exploring nursing in a place or culture very different from your own? Margaret Macdonald shows us that it can be done and that many worthwhile experiences can be obtained, allowing a fresh perspective on our own healthcare system.
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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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Dissertations / Theses on the topic "Whangai"

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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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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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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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Whang, Eun Ah [Verfasser]. "Social Security and Labor Market in Germany / Eun Ah Whang." Berlin : Freie Universität Berlin, 2018. http://d-nb.info/1176632086/34.

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Friman, Nanna. "Justifying Legal Rights of Nature : An ideational analysis of the Te Awa Tupua Bill debate in New Zealand." Thesis, Uppsala universitet, Statsvetenskapliga institutionen, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-443634.

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In 2017, the Whanganui River in New Zealand gained legal personality, a potentially norm-breaking legislation that could challenge society to view nature differently. It is thus important to understand the reasons and justifications behind such a decision. This is an explorative case study that aims to examine the interplay between different philosophies on legal rights of nature and minority rights within the context of a political discourse by investigating how the implementation of the Te Awa Tupua Bill in 2017 in New Zealand was justified. The arguments were identified in the three parliamentary readings of the bill through argument analysis and analyzed through ideational critique. The Te Awa Tupua Bill was justified through anthropocentric, animistic and ecocentric arguments. A majority of the arguments related to protecting the indigenous Māori culture. Further, the results from the ideational critique suggests that the argumentation at times was rather weak and that many arguments were not fully developed. This study shows how the practical political debate on legal rights of nature relates to the theoretical one. It also provides insights on how big part protecting minority rights play when implementing legal personality for natural objects. This study contributes to an emerging field of research with many open doors for future studies.
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Seittu, Elin. "Naturen som juridisk person : En kvalitativ innehållsanalys av mediernas rapportering om lagstiftandet av juridiska rättigheter till floden Whanganui på Nya Zeeland och floderna Ganges och Yamuna i Indien." Thesis, Södertörns högskola, Journalistik, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-43644.

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I årtionden – om inte århundraden – har människan nyttjat naturen efter bästa fantasi och förmåga. Jorden har dränerats på jakt efter mineraler och mark, och slaggprodukterna har slängts i drivor som i sin tur stoppat naturens normala flöde. År 2017 skedde ett lagligt initiativ för att stoppa denna fortgående kränkning av naturen; en flod fick juridiska rättigheter enligt lag. Beslutet fattades på Nya Zeeland till förmån för floden Whanganui. En dryg vecka senare omfattades de indiska floderna Ganges och Yamuna av samma juridiska rättigheter. Hur gestaltades rapporteringen om flodernas juridiska rättigheter i media? Syftet med denna uppsats är att problematisera denna gestaltning och utröna hur den – i likhet med annan journalistik – kan antas bidra till att etablera läsarens verklighetsbild, och i detta fall; hennes syn på naturen. För undersökningen tillämpas en kvalitativ kritisk diskursanalys på ett urval artiklar ur fem olika internationella medier. Med hjälp av det analysschema som applicerats på materialet ska olika gestaltningstendenser utrönas. Det teoretiska ramverket består av journalistisk etik (socialt ansvar och Levinas ansvarsmoral) samt gestaltningsteori.  De mest signifikanta vinklar som uppträdde i studiens resultat gjorde bruk av mänskliga öden-gestaltning, konfliktgestaltning samt ansvarsgestaltning. Trots att rapporteringen i sig består av ett nyanserat material, antar rapporteringen till syvende och sist en periodisk karaktär, vilken måste påstås avsmalna ämnet hellre än att bredda diskursen om naturens egenvärde.
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Lee, Insoo. "A feminist interpretation of Korean gender ideology through the play "If you look for me, I won't be there"." Oxford, Ohio : Miami University, 2004. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1082751903.

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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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Books on the topic "Whangai"

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Moore, P. R. Stratigraphy, composition, and environment of deposition of the Whangai Formation and associated Late Cretaceous-Paleocene rocks, eastern North Island, New Zealand. Lower Hutt: New Zealand Dept. of Scientific and Industrial Research, 1988.

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Moore, P. R. Stratigraphy, composition, and environment of deposition of the Whangai Formation and associated Late Cretaceous-Paleocene rocks, eastern North Island, New Zealand. Lower Hutt, N.Z: New Zealand Geological Survey, 1988.

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Downes, T. W. Old Whanganui. Christchurch [N.Z.]: Kiwi Publishers, 1998.

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Oscar, Riera Ojeda, ed. Whanki museum. Gloucester, Mass: Rockport Pub., 1999.

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Ihimaera, Witi Tame. Whanau II. Birkenhead, Auckland: Reed, 2004.

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Tribunal, New Zealand Waitangi. The Whanganui River report. Wellington, N.Z: GP Publications, 1999.

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Keene, Florence Myrtle Matthews. -- and his wife: Women of Whangarei. Whangarei, N.Z: Northland Pub. Studio, 1991.

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Kim, Hyang-an. Kim Whanki: Life and work. Paris: Maeght, 1992.

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Te Awa: Partington's photographs of Whanganui Māori. Auckland, N.Z: Random House New Zealand, 2003.

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Whanki. Whanki: Major Paintings 1968, 1969, 1970. New York: Terry Dintenfass Gallery, 1988.

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Book chapters on the topic "Whangai"

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Pillans, Brad. "Quaternary Stratigraphy of Whanganui Basin—A Globally Significant Archive." In Landscape and Quaternary Environmental Change in New Zealand, 141–70. Paris: Atlantis Press, 2016. http://dx.doi.org/10.2991/978-94-6239-237-3_4.

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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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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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Kurki, Visa A. J. "Who or What Can be a Legal Person?" In A Theory of Legal Personhood, 127–52. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198844037.003.0005.

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The chapter assesses the rather popular claim that anything can be endowed with legal personhood. This ‘everything-goes’ view is often supported by examples such as the putative legal personhood of Indian idols and the Whanganui River in New Zealand. The chapter exposes a conflation of two senses of the phrase ‘legal person’, which can refer both to the holders of legal positions (rights and duties) or to the legal positions themselves. This conflation often underlies the everything-goes view, rendering it unsustainable. Instead, one must either have the capacity to act or the capacity for claim-rights in order to qualify as a potential legal person. As rivers can neither act nor hold claim-rights, rivers cannot be legal persons. The Whanganui River arrangement should rather be understood as endowing a collectivity—the Maori and other sentient beings who are dependent on the river—with legal personhood.
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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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"Are Legal Positivism and the Interest Theory of Rights Compatible?" In Without Trimmings, edited by Visa A. J. Kurki, 73–92. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780198868866.003.0004.

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Abstract The Whanganui River has recently been declared a legal person and a right-holder according to New Zealand legislation. However, many theorists propounding the interest theory of rights, such as Matthew Kramer and Joseph Raz, would deny that rivers can hold rights. Their denial is based on moral considerations: rivers are not morally ultimately valuable and therefore not capable of holding rights. Both Kramer and Raz are also legal positivists, subscribing to the separability of law and morality. How can they at the same time insist on this separability and deny legal rights to rivers on moral grounds? The essay analyses this tension between legal positivism and the interest theory, focusing on Kramer’s views. It concludes that, though the alliance is not completely unproblematic, it is ultimately sustainable.
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AGUIRRE, Monti, and Anna Maria CÁRCAMO. "O Rio Whanganui e o povo Maori: reconhecimento e garantia dos Direitos da Natureza." In DIREITOS DA NATUREZA: MARCOS PARA A CONSTRUÇÃO DE UMA TEORIA GERAL, 47–54. Casa Leiria, 2020. http://dx.doi.org/10.29327/524851.1-3.

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Teklezgi, Beth, Selome Teklezgi, Vera Seyra, and Kassie Hartendorp. "The Future is Change: Reflections on the Black Lives Matter March in Te Whanganui-a-Tara." In Towards a Grammar of Race: In Aotearoa New Zealand, 205–17. Bridget Williams Books, 2022. http://dx.doi.org/10.7810/9781990046636_17.

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Finlayson, Christopher. "A River Is Born: New Zealand Confers Legal Personhood on the Whanganui River to Protect It and Its Native People." In Sustainability and the Rights of Nature in Practice, 259–78. CRC Press, 2019. http://dx.doi.org/10.1201/9780429505959-13.

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Conference papers on the topic "Whangai"

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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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2

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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3

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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4

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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5

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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6

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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