Bibliographies thématiques / Te Ao Hurihuri

Littérature scientifique sur le sujet « Te Ao Hurihuri »

Auteur : Grafiati
Publié le 26 juillet 2024

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Consultez les listes thématiques d’articles de revues, de livres, de thèses, de rapports de conférences et d’autres sources académiques sur le sujet « Te Ao Hurihuri ».

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Articles de revues sur le sujet "Te Ao Hurihuri"

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Pēwhairangi Trego-Hall, Tiana, Lily Kay Matariki O’Neill, Anna Fleming et Verity Armstrong. « Tiana Pēwhairangi Trego-Hall and Lily Kay Matariki O’Neill in conversation with Anna Hinehou Fleming and Verity Armstrong ». Ata : Journal of Psychotherapy Aotearoa New Zealand 26, no 1 (30 juillet 2022) : 73–83. http://dx.doi.org/10.9791/ajpanz.2022.05.

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Ka pū te ruha, ka hao te rangatahi — The old fishing net is replaced by the new fishing net. This whakatauki reminds us that our rangatahi, our young people, as our next generation, are the ones that will take the lead. The following kōrero emerged from the rangatahi panel which Tiana and Lily were part of at the NZAP’s Te Ipu Taiao Climate Crucible hui in March 2021. We received much feedback and gratitude around the indigenous perspective that each young person brought with regard to the current climate crisis, and so we asked them if they would be interested in a follow up interview that could be published. As Aotearoa’s next generation, we were interested to further explore their experiences and feelings as indigenous rangatahi living in Te Ao Hurihuri, our ever changing world. Ka pū te ruha, ka hao te rangatahi. He whakamaumaharatanga mai tā tēnei whakataukī ko ā tātau rangatahi, ā tātau taiohi, te reanga whai muri mai, ngā kaitātaki mō apōpō. I puta mai ngā kōrero e whai ake nei i te rōpū rangatahi i roto nei a Tiana rāua ko Riri i te hui a Te Ipu Taiao Climate Crucible hui a NZAP i te marama o Poutū-te-rangi 2021. Tino koa, tino maha ngā kōrero a ngā taiohi i whakahokia mai e whakaputa ana i ō rātau tirohanga mō te āhuarangi mōrearea ōnaianei. Nā tēnei ka pātaihia rātau mena ka aro ake rātau ki ētahi uiuinga, ka tāia nei pea ā tōna wā. Nā te mea ko rātau te reanga e piki ake ana, e tino kaikā ana mātau ki te whai haere i ō rātau wheako me ō rātau whakaaro — ngā taiohi tangata whenua e noho ana i roto i tēnei Ao Hurihuri, tō tātau ao e kore nei e mutu te hurihuri.
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Jones, Nicholas, Charlotte Muru-Lanning et Marama Muru-Lanning. « Te Ao Tawhito : The Old World 3000 bc–ad 1830, Atholl Anderson (2018) ». Journal of New Zealand & ; Pacific Studies 8, no 2 (1 décembre 2020) : 293–98. http://dx.doi.org/10.1386/nzps_00043_4.

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Review of: Te Ao Tawhito: The Old World 3000 bc–ad 1830, Atholl Anderson (2018) Wellington: Bridget Williams Books, 216 pp., ISBN 978 1 98853 335 3 (pbk), NZ$59.99 Te Ao Hou: The New World 1820–1920, Judith Binney, Vincent O’Malley and Alan Ward (2018) Wellington: Bridget Williams Books, 200 pp., ISBN 978 1 98853 340 7 (pbk), NZ$59.99 Te Ao Hurihuri: The Changing World 1920–2014, Aroha Harris with Melissa Matutina Williams (2018) Wellington: Bridget Williams Books, 176 pp., ISBN 978 1 98853 345 2 (pbk), NZ$59.99
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Ruwhiu, Pirihi Te Ohaki (Bill), Leland Ariel Ruwhiu et Leland Lowe Hyde Ruwhiu. « To Tatou Kupenga : Mana Tangata supervision a journey of emancipation through heart mahi for healers ». Aotearoa New Zealand Social Work 20, no 4 (17 juillet 2017) : 13–34. http://dx.doi.org/10.11157/anzswj-vol20iss4id326.

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This journey of critically exploring Mana Tangata supervision has drawn together the diverse styles, stories and analyses of three generations of tane from the Ruwhiu whanau. This is our journey within to strengthen without – ‘E nohotia ana a waho, kei roto he aha’. Pirihi Te Ohaki (Bill) Ruwhiu (father, grandfather and great grandfather) frames the article by highlighting the significance of wairuatanga, whakapapa and tikanga matauranga Maori – a Maori theoretical and symbolic world of meaning and understanding that informs mana enhancing engagements within the human terrain. Leland Lowe Hyde (son, grandson and father-to-be) threads into that equation the significance of ‘ko au and mana’ (identity and belonging) that significantly maps personal growth and development. Leland Ariel Ruwhiu (son, father and grandfather) using pukorero and nga mohiotanga o te ao Maori me te ao hurihuri weaves these multi dimensional reasonings into a cultural net (Te Kupenga) reflecting indigenous thinking around Mana Tangata supervision for tangata whenua social and community work practitioners.
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Ellis, Ngarino. « Te Ao Hurihuri O Ngā Taonga Tuku Iho : The Evolving Worlds of Our Ancestral Treasures ». Biography 39, no 3 (2016) : 438–60. http://dx.doi.org/10.1353/bio.2016.0053.

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Waaka, Mere. « He Reo Reitū ». He Rourou 1, no 1 (4 novembre 2021) : 9–12. http://dx.doi.org/10.54474/herourou.1.1.2920212.

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I runga ngā kōrero whakawhiti a tōkū tumuaki o te Kura a Rohe o Uawa me Kahukuranui, ka kōrero hoki ki ētahi o ngā kaumātua / pakeke, otira mai ngā kai korero katoa, mai i te hāpori o Uawa ka whakaurahia te tauihu o tēnei kaupapa, kia tūteitei ai ki ngā whakangarungaru o te ao hurihuri nei, kia ora mo ake tonu atu. Ka karapinepine i ngā māramatanga me ngā kōrero tuku iho ā rātau mā ka whakatakoto i waenga i ngā reiputa o te iwi o Te Aitanga a Hauiti kia whiriwhiria mai ngā whenu o te karanga. I au e whakaritorito i ngā pūkōrero, ngā kai kōrero, ki ngā kōtiro hoki mai te whārua o Uawa, ka tō te aro, ki te hanga he rauemi, ki te whai take a hangarau, ki te pāhekoheko ki te ahurea wānanga, ki ngā horopaki o tēnei wā, ko te karanga hei ako. No reira, nā runga i te rongo i te karanga a te kura, te karanga a te hāpori kei te mimiti te reo karanga ki runga i ngā marae, ka pūmina ake te whakaaro, “he reo reitū” te kaupapa. Ko tōna tikanga ka āhei te ākonga ki te whanake, ki te whakapakari, ki te whakangungu, i runga i te tika me te pono, ngā whenu o te karanga. Ko rātau hoki te reo reitū, mo apōpō, hei kanohi mo te reo okawa, hei pupuri te reo mana-aki o te marae, kia ora ai tēnei taonga ki tua o pae. No reira ko te ahunga o te reo reitū kīhai ki ōku tīpuna, koinei te reo ka rangonatia ake e te ao wairua kārekau rawa e ōrite ana ki te kōrero ā-waha.
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Taylor, Simon, et Barbara Whyte. « Enhancing talk with visual representations to understand children’s ideas about celestial phenomena ». Assessment Matters 16 (10 octobre 2022) : 95–105. http://dx.doi.org/10.18296/am.0061.

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This article provides a snapshot of assessment for learning in action. It introduces the drawings made by children who had been studying “Planet Earth and Beyond”—Matariki as a context in science in a New Zealand primary school. The visual data are drawn from the Te Ao Hurihuri project (The Changing World) in which students were offered structured opportunities to represent their thinking with visual constructions. The wide range of constructions created by the students, as well as their associated talk, provided teachers with an effective way of checking on developing conceptual knowledge and understanding. Students became partners with their teachers, sharing power and responsibility for their learning and assessment. Such a partnership has the potential to assist teachers to navigate possible learning trajectories and next steps for the students.
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Connor, Helene. « HARRIS, Aroha : Te Ao Hurihuri : The Changing World, 1920–2014. Wellington : Bridget Williams Books, 2018. 176 pp., biblio., illus., index. NZ$59.99 (softcover). » Journal of the Polynesian Society 130, no 4 (décembre 2021) : 351–53. http://dx.doi.org/10.15286/jps.130.4.351-353.

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Bassett, Barbara. « Home and Hearth ». Ata : Journal of Psychotherapy Aotearoa New Zealand 21, no 1 (31 décembre 2017) : 17–27. http://dx.doi.org/10.9791/ajpanz.2017.03.

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While it is generally agreed that family time nourishes the young, gives purpose to those in middle years and accompanies the elders, the reality is that family time competes with contemporary social trends such as increased use of social media, the reality of dispersed families, or contends with the need or wish of caregivers to work outside the home; all of which create a life-in-the-fast-lane pace of living. However, “hearth-time”, as a metaphor for a warm place to arrive at and feel a sense of belonging, is alive with potential in Aotearoa New Zealand. This paper aims to identify and highlight the potentials that support the benefits of the hearth and time spent together and, by reviewing the origins and purpose of the hearth, build awareness of already existing hearth potentials; including our consulting rooms and the hearth-tending dynamics that abide within. To support the notion that hearth and subsequent primacy of heartfelt experiences needs more centrality in our homes, communities and even our thinking, I will draw on and extrapolate from the Greek myth of Hestia, Virgin Goddess of the hearth, drawing parallels between the principles of the myth and the value our profession and cultures offer. Whakarāpopotonga Ahakoa, ki tā te nuinga, e whakaaehia ana ko te wā o te whānau te wā poipoihia ai ngā kōhungahunga, whai hua ai ngā pākeke, whai takahoa ai ngā kuia, koroua, ki te āta matawaihia e whakataetae kē ana tēnei wā ki ngā mahi omaoma haeretanga ki te whai oranga i roto i tēnei ao hurihuri. Heoi anō, kua whakaritea he “wā takuahi” hai wāhi taunga mahana kia rongo ai i te kiritau o te tūrangawaewae, e torohū ake ana i Aotearoa nei. Ko te whāinga a tēnei pepa he tohu kātahi ka whakahira ake i ngā torohūnga tautoko i ngā painga o tēnei wāhi arā te takuahi, me te wā noho tahi ai. Mā te tātari haeretanga i ngā tīmatatanga me ngā take o te takuahi e whakarahi ake ngā rongo o ngā huanga takuahi me ō tātau wāhi haumanu me ōna whakahaerenga takuahi. Hai tautoko ake i te whakaaro ko te tauahi me te hiranga o ngā wheako manawapā whakaarahia ake me whai wāhi ki waenganui i ō tātau kāinga, hāpori me ō tātau whakaaro hoki. Ka huri au ki te pūrākau a ngā Kiriki mō Hētia te Atua Puhi o te takuahi, hai whakaatu i ngā ōritenga i waenga i ngā mātāpono o te pūrākau me te ūara o tō tātau ūmangae me o tātau ahurei.
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McKay, Bill, et Deidre Brown. « Buildings of the Morehu -Te Ao Hurihuri ». Interstices : Journal of Architecture and Related Arts, 27 février 1992. http://dx.doi.org/10.24135/ijara.v0i0.265.

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Blattner, Katharina, Marara Rogers-Koroheke et Lynne Clay. « Te Paatu o Te Ao Hurihuri – pandemic-related virtual adaptation of an established marae-based workshop for rural doctors : a qualitative study ». Journal of Primary Health Care, 2023. http://dx.doi.org/10.1071/hc23089.

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Thèses sur le sujet "Te Ao Hurihuri"

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Rollo, Te Manaaroha Pirihira. « Kapa Haka Whakataetae Kua tini haere te kanohi o te mahi kapa haka i te ao hurihuri nei ». The University of Waikato, 2007. http://hdl.handle.net/10289/2522.

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KO TE ARIA Tihei Haka! Mauriora Kapa haka (Rollo 2006) Ka tū te ihiihi, ka tū te wanawana o te hunga i ngā hui whakataetae kapa haka o te motu. He hui rongonui i te maramataka a te Māori ia tau ia tau, ā, he hui whakahirahira anō mō rātou mā i whakawhiti mai i tāwahi rā hoki. Mā te mahi a te kapa haka ka whakaari ngā rōpū haka i ngā mahi nō nehe rā me ngā mahi hou o te ao onāianei. Ahakoa te āhuatanga o te mahi, he taonga tuku iho nā rātou mā kua mene ki te pō. Moe mai rā e te kāhui o ngā whetu i te pō, moe mai i te Ariki o te rangi. I tēnei tuhinga, e āta titiro ana 'hau ki ngā mahi hou me te āhuatanga hou kei ngā rōpū haka i te whakataetae-a-motu, arā Te Matatini me ētahi atu momo whakataetae i Aotearoa, tāpiri mai hoki ērā kei Te Moana nui a Kiwa. Ko te ingoa matua o tēnei tuhinga, KAPA HAKA WHAKATAETAE. Kua tīni haere te kanohi o te mahi kapa haka i te ao hurihuri nei . No reira, ko te tino pātai kei tēnei rangahau ko tērā. He aha ngā mahi hou kei te kapa haka whakataetae? Nā he hua anō hoki kei reira? Ka hāngaia tonu e te tuhinga nei ngā hui whakataetae kapa haka mai i te tau 1972 tae noa ki te tau 2006. Ngā ūpoko o te tuhinga whakapae E whā ngā wāhanga ūpoko o tēnei tuhinga whakapae. Mā ngā ūpoko katoa ka kitea ai ngā momo kaupapa ake e hāngai pū ana ki te kaupapa mō te whakataetae kapa haka me ōna āhuatanga hou. He mahi whakahirahira tāku ki te whakatakoto i ngā kōrero, i ngā whakaaro, i ngā mātauranga o tēnā tangata mōhio, o tēnā tangata mātau ki roto i ngā whare māramatanga, arā ngā wāhanga wēnā, hei mātauranga hou mō te ao katoa. I te ūpoko tuatahi, ka anga te titiro ki ngā whakamāramatanga o ngā tikanga-a-iwi e pā ana ki te tūturutanga me te ao o te kapa haka. Mā wēnei whakamāramatanga hei awhi i a 'hau i taku rangahau ki te mahi onāianei o te whakataetae kapa haka. Ka whai mātauranga 'hau mō ngā tikanga o ngā kupu e rua. Ko ēnei ko te kupu haka te tuatahi, ā, ko te kupu kapa haka te tuarua. He aha ngā rerekētanga me te ōritenga o wēnei kupu rongonui? Ka anga whakamua ki ngā tūmanako me ngā ritenga o te whakataetae kapa haka a te motu mai i te New Zealand Polynesian Festival tae atu ki Te Matatini. Ko te whāinga mutunga o tēnei wāhanga, ka hoki whakanui ki te whakataetae-a-motu mai i te tau 1972 tae noa atu ki te tau 2006. Ko te ūpoko tuarua, ka whakatakoto e 'hau ngā whakautu o ngā patapātai mai i ngā rārangi kōrero me ngā whakaaro whānui i whakahokia mai e ngā tāngata o ngā rōpū haka e whā, arā, Te Rōpū Haka o Te Kotahitanga, Ngāti Poneke Young Māori Club, ko Te Waihīrere, ā, huri atu ki Te Pou a Mangatāwhiri hoki, he rōpū i whakatūhia anō i te tau 2005. I tēnei wāhanga ka kitea ngā kōrero ātaahua, ngā mātauranga tūturu me ngā whakaaro hōhonu o ngā kaiako me ngā tāngata e tautoko ana i taku mahi kimi mātauranga. Nā rātou ka ohorere, ka mirimiri hoki i tōku hinengaro ki ngā māramatanga hou. He tika anō te kupu ā Pā Henare Tate nō Ngapuhi nui tonu e kī ana, Mā te whakaatu, ka mōhio, mā te mōhio, ka mārama, mā te mārama, ka mātau, mā te mātau, ka ora (Barlow 1991) I te ūpoko tuatoru he whakaaturanga tēnei o āku tirohanga ki ngā āhua rerekē me ngā mahi hou i roto i ngā rōpū haka i runga i te ātamira o te whakataetae, i roto hoki i te mura o te ahi o te whakataetae. Kua tuhituhi au i ngā momo āhuatanga e pā ana ki te taha o te kanikani, te mahi-a-korikori me ngā mahi katoa i runga i te atamira. Ahakoa iti ko tētahi atu wahanga o ērā kōrero e pā ana ki te pūoro me ōna mana kua puta i konei. Ka huri taku tuhinga ki te taha o te reo waiata, te toi whakaari me te whakaataata o ngā mahi a te Rēhia. I konei ka titiro ki te tāmoko, te pani kanohi me te pani tinana, arā he mahi hou katoa. Ko te wahanga mutunga e pā ana ki te reo Māori me te tito waiata hoki. Ahakoa he maha ngā āhuatanga, ko ngā tuhinga nei mō ia āhuatanga kia kitea ai ngā rerekēnga me ngā mahi hou i te whakataetae kapa haka o te ao Māori. No reira te nuinga engari ko wētahi i whakaurua mai i ētahi atu iwi ō tāwahi. Ko te ūpoko whakamutunga, ka hāngai taku titiro ki te ao o te whakataetae, arā, ki ngā whakaaro me te tā o te hinengaro me te ngākau o te tangata. Ka peka haere ki te whakatū o ngā rōpū whakataetae me te parakatihi o ngā waiata, ngā haka me ngā whakaritenga mo te whakataetae kapa haka. Ko te kōrero whakamutunga, ka huri ki wētahi atu o ngā whakataetae mai i Te Kuki Airani, i Tahiti me Hawaii hoki. Āe mārika, ka ora te ao o te whakataetae puta noa i te ao nui. Ki ahau, mā tēnei tuhinga hei whakapuare ngā hurihanga o te ao Māori me te ao o te kapa haka. Ka ea, he tika hoki te whakataukī rā, ka pū te ruha, ka hao te rangatahi (Ryan 1995), arā ka kimi i ērā e pīataata ai o rātou wairua, hinengaro, ngākau.
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Rollo, Te Manaaroha. « Kapa haka whakataetae kua tīni haere te kanohi o te mahi kapa haka i te ao hurihuri nei : kapa haka whakataetae, 1972-2006 / ». 2007. http://adt.waikato.ac.nz./public/adt-uow20070306.125340.

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Livres sur le sujet "Te Ao Hurihuri"

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1945-, King Michael, dir. Te Ao Hurihuri : Aspects of Maoritanga. Auckland : Reed, 1992.

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Barrett, Satyadevi Verne. Te Ao Hurihuri. Lulu Press, Inc., 2021.

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King, Michael. Te Ao Hurihuri : Aspects of Maoritanga. Reed Publishing (NZ), 1992.

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Kake, Jade. Rebuilding the Kainga : Lessons from Te Ao Hurihuri. Williams Books, Bridget, 2019.

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Olsen-Reeder, Vincent Ieni, Jessica Hutchings et Rawinia Higgins. Te Ahu O Te Reo Maori : Understanding the Well-being of Te Reo Maori in Aotearoa. Victoria University of Wellington Press, 2017.

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Te Koparapara : An Introduction to the Maori World. Auckland University Press, 2018.

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Blackley, Roger. Galleries of Maoriland : Artists, Collectors and the Mãori World, 1880-1910. Auckland University Press, 2019.

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Webber, Melinda, et Zarine L. Rocha. Mana Tangatarua : Mixed Heritages, Ethnic Identity and Biculturalism in Aotearoa/New Zealand. Taylor & Francis Group, 2019.

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Salmond, Anne. Tears of Rangi : Experiments Across Worlds. Auckland University Press, 2017.

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Salmond, Anne. Tears of Rangi : Experiments Across Worlds. Auckland University Press, 2020.

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Chapitres de livres sur le sujet "Te Ao Hurihuri"

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Harris, Aroha. « Te Ao Hurihuri : The Changing World ». Dans Tangata Whenua : A History. Bridget Williams Books, 2015. http://dx.doi.org/10.7810/9780908321537_3.

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Harris, Aroha. « Te Ao Hurihuri : The Changing World ». Dans Tangata Whenua : An Illustrated History, 352–487. Bridget Williams Books, 2014. http://dx.doi.org/10.7810/9781927131411_3.

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Kake, Jade. « Te Pūtea Take – The Finance Barrier ». Dans Rebuilding the Kāinga : Lessons from Te Ao Hurihuri, 36. Bridget Williams Books, 2019. http://dx.doi.org/10.7810/9781988545332_3.

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Kake, Jade. « Introduction ». Dans Rebuilding the Kāinga : Lessons from Te Ao Hurihuri, 7. Bridget Williams Books, 2019. http://dx.doi.org/10.7810/9781988545332_0.

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Kake, Jade. « Ngā Ture Pākehā i Mua – Historic Legislation and Policy ». Dans Rebuilding the Kāinga : Lessons from Te Ao Hurihuri, 14. Bridget Williams Books, 2019. http://dx.doi.org/10.7810/9781988545332_1.

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Kake, Jade. « Conclusion ». Dans Rebuilding the Kāinga : Lessons from Te Ao Hurihuri, 227. Bridget Williams Books, 2019. http://dx.doi.org/10.7810/9781988545332_10.

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Kake, Jade. « Ngā Ture Pākehā i Ināianei – Current Land and Housing Policy ». Dans Rebuilding the Kāinga : Lessons from Te Ao Hurihuri, 23. Bridget Williams Books, 2019. http://dx.doi.org/10.7810/9781988545332_2.

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Kake, Jade. « Ngā Take – Other Persistent Barriers ». Dans Rebuilding the Kāinga : Lessons from Te Ao Hurihuri, 46. Bridget Williams Books, 2019. http://dx.doi.org/10.7810/9781988545332_4.

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Kake, Jade. « Ngā Tauira Māori – Recent Papakāinga Projects ». Dans Rebuilding the Kāinga : Lessons from Te Ao Hurihuri, 59. Bridget Williams Books, 2019. http://dx.doi.org/10.7810/9781988545332_5.

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Kake, Jade. « Land Tenure in Other Indigenous Societies ». Dans Rebuilding the Kāinga : Lessons from Te Ao Hurihuri, 73. Bridget Williams Books, 2019. http://dx.doi.org/10.7810/9781988545332_6.

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Actes de conférences sur le sujet "Te Ao Hurihuri"

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Waipara, Zak. « Ka mua, ka muri : Navigating the future of design education by drawing upon indigenous frameworks ». Dans Link Symposium 2020 Practice-oriented research in Design. AUT Faculty of Design and Creative Technologies, 2020. http://dx.doi.org/10.24135/lsa.4.

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We have not yet emerged into a post-COVID world. The future is fluid and unknown. As the Academy morphs under pressure, as design practitioners and educators attempt to respond to the shifting world – in the M?ori language, Te Ao Hurihuri – how might we manage such changes? There is an indigenous precedent of drawing upon the past to assist with present and future states – as the proverb ka mua ka muri indicates, ‘travelling backwards into the future,’ viewing the past spread out behind us, as we move into the unknown. Indigenous academics often draw inspiration from extant traditional viewpoints, reframing them as methodologies, and drawing on metaphor to shape solutions. Some of these frameworks, such as Te Whare Tapa Wh?, developed as a health-based model, have been adapted for educational purposes. Many examples of metaphor drawn from indigenous ways of thinking have also been adapted as design or designrelated methodologies. What is it about the power of metaphor, particularly indigenous ways of seeing, that might offer solutions for both student and teacher? One developing propositional model uses the Pacific voyager as exemplar for the student. Hohl cites Polynesian navigation an inspirational metaphor, where “navigating the vast Pacific Ocean without instruments, only using the sun, moon, stars, swells, clouds and birds as orienting cues to travel vast distances between Polynesian islands.”1 However, in these uncertain times, it becomes just as relevant for the academic staff member. As Reilly notes, using this analogy to situate two cultures working as one: “like two canoes, lashed together to achieve greater stability in the open seas … we must work together to ensure our ship keeps pointing towards calmer waters and to a future that benefits subsequent generations.”2 The goal in formulating this framework has been to extract guiding principles and construct a useful, applicable structure by drawing from research on two existing models based in Samoan and Hawaiian worldviews, synthesised via related M?ori concepts. Just as we expect our students to stretch their imaginations and challenge themselves, we the educators might also find courage in the face of the unknown, drawing strength from indigenous storytelling. Hohl describes the advantages of examining this approach: “People living on islands are highly aware of the limitedness of their resources, the precarious balance of their natural environment and the long wearing negative effects of unsustainable actions … from experience and observing the consequences of actions in a limited and confined environment necessarily lead to a sustainable culture in order for such a society to survive.”3 Calculated risks must be undertaken to navigate this space, as shown in this waka-navigator framework, adapted for potential use in a collaborative, studio-style classroom model. 1 Michael Hohl, “Living in Cybernetics: Polynesian Voyaging and Ecological Literacy as Models for design education, Kybernetes 44, 8/9 (October 2015). https://doi.org/ 10.1108/K-11-2014-0236. 2 Michael P.J Reilly, “A Stranger to the Islands: Voice, Place and the Self in Indigenous Studies” (Inaugural Professorial Lecture, University of Otago, Dunedin, New Zealand, 2009). http://hdl.handle.net/10523/5183 3 Hohl, “Living in Cybernetics”.
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