Gotowa bibliografia na temat „Take tikanga tangata”

While Western attachment theory has tended to focus on the interpersonal attachments between people, indigenous Māori attachment perspectives have always included connections and relationships to aspects outside of the interpersonal domain. Collective, cultural and tikanga-based extrapersonal relationships are significant in Te Ao Māori and include connection to whānau/hapū/iwi (extended family and community groups), whenua (land and the natural world), and wairua (interconnection and spirituality). Alongside vital interpersonal relationships, these extrapersonal connections are substantial to the development of an indigenous Māori self which is well and supported within a holistic framework. This article explores the extrapersonal connections outlined above, their importance to Hauora Māori and implications for the practice of psychotherapy in Aotearoa New Zealand.WhakarāpopotongaI te wā e warea ana te arotahi kaupapa piripono a te Uru ki te piringa whaiaro tangata ki te tangata, ko tā te Māori tirohanga piripono he whakauru i ngā here ngā whanaungatanga ki ngā āhuatanga i tua atu i te ao whaiaro. He take nunui te whānau kohinga ahurea o te Ao Māori whakakaohia ki tēnei te here ā-whānau, ā-hāpū, ā-iwi (whānau whānui me ngā rōpū hāpori), te whenua, te taiao me te wairua (ngā taura here, te waiuratanga). I tua atu o ngā here whaiaro he wāhanga tino nui tō ēnei kohinga ahurea ki te whanaketanga o te mana motuhake o te tangata whenua Māori e ora ana e tautokohia ana e te papa whānui nei. E wherawhera ana tēnei tuhinga i ngā here whakawaho kua whakaarahia i runga ake nei, te hira o ēnei ki te Hauora Māori me ngā whakahīrau mō ngā mahi hauora hinengaro i Aotearoa.

The colonisation of “home” — Aotearoa, New Zealand is motivated by the acquisition of land and natural resources. As more land is acquired indigenous peoples are driven further from a symbiotic relationship with the “home-land”, an indigenous worldview and ultimately their “selves”. The consequences of these disruptions have profound psychological effects. This article explores the idea that “home” is a social construct that reflects the reality of the dominant group. As indigenous peoples our idea of “home” is repudiated and subjugated, resulting in dislocation, marginalisation and discrimination with the intention of maintaining the dominant cultural home. Weaving through concepts of Indigenous parenting, decolonisation, tangata whenua, state housing, raupatu, premature babies, maungapohatu and spirituality, we arrive at how we as health practitioners can unlock our therapeutic paradigm. The essential inclusion of historical, socio-political and environmental elements opens us to the possibility of clearly seeing indigenous psychological issues in their whole context rather than locating dysfunction within the indigenous person and marginalised peoples. Ko te whakatauiwi o “kāinga” – Aotearoa, Niu Tīreni, ngana ana kia whai whenua, rawa taiao hoki. Ka rahi ake te whiwhi whenua ka tawhiti kē atu te tangata whenua i te taura here ki tōna tūrangawaewae, he tirohanga ā-ao a te tangata whenua, ā, mutu rawa ake, tōna tuakiritanga. Ko te mutunga mai o ēnei tauwhatinga ko te pānga taumaha ki te hinengaro. E tūhuri ana tēnei tuhinga i te whakaaro, ko te ariā “kāinga”, he hangana hāpori whakaahua mai i te pono o te rōpū matua. Ko tā te tangata whenua whakaaro mō “kāinga”, ka whakahahanihia, ka whakaitihia, ā, mutu rawa ake ka totara wāhi ruahia, ka aukatihia kia mārō ai te mau o te kāinga ahurea matua. E raranga haere ana i ngā aronga Māori whāngai tamariki, wetenga uruwhenua, tangata whenua, whare kāwanatanga, raupatu, pēpē kokoti tau, Maungapōhatu, me te wairuatanga, ka kitea me pēhea e taea ai e tātou e ngā kaimahi hauora te whakatuwhera i ā tātou tikanga whaiora. Mā te whakauru wāhanga mai o ngā kōrero o mua, o te hāpori- tōrangapū me te pūtaiao tērā pea ka mārama te kitea o ngā take hinengaro Māori i roto i tōna ake ao kāre e kimi noa ihotia te mate i roto i ngā tāngata whenua me ngā iwi taitapainga.

This article is an extract taken from a panel presentation by Waka Oranga (Māori Psychotherapists and Health Practitioners Collective), Māori Spirituality and Holistic Psychotherapy, at the 2016 New Zealand Association of Psychotherapists’ Annual Conference at Ahuriri, Napier, Aotearoa, New Zealand. The article considers our symbiotic nature and the importance of metaphor in defining (and determining) reality. The article argues that metaphors reflect implicit epistemological and ontological assumptions and that metaphors particular to a culture/society will determine the ecological footprint of that culture/society. Following this logic, the article concludes by asserting that the current ecological catastrophe confronting humanity and the planet is directly related to predominant positivistic and reductionist paradigms and their attending metaphors which separate and fragment the world into consumable commodities. Waitara He kapenga mai tēnei tuhinga mai i tētahi rārangi kauhautanga a Waka Oranga (Kaiwhakaora Hinengaro me te Huinga Kaimahi Hauora Māori), Wairua Māori me te Whakaoranga Hinengaro Whānui i te Hui ā tau a te Huinga Kaiwhakaora Hinengaro o Aotearoa i Ahuriri, Napier, Aotearoa, Niu Tīreni. Ka whakaarohia ake tō tātau āhua piritahitanga me te whai tikanga o te whakataukī hai whakaahua (whakatau hoki) i te ao nei. E tautohe ana tēnei tuhinga he whakaaturanga whakahau tā te whakataukī ā, ka kitea te rite o te noho a te hāpori pērā i aua whakataukī. Mai i tēnei whakaruapapanga, ka whakahauhia i te whakamutunga he here tō ngā aituā taupuhi taiao kai mua i te ao me te tangata ki ngā tauira tōrunga, tango haora me ngā kīanga whai ake e wehe nei e wāwāhi nei i te ao hai taonga hokohoko.

Assisted dying became a legal choice in November 2021 following the passing of the End of Life Choice Act (2019) in New Zealand. This new means of dying allows individuals to pursue the right to die should they meet the legislated criteria. The availability of assisted dying raises questions regarding nursing practices and responsibilities in relation to the service. The aim of this study was to gain insight into nursing students’ views about assisted dying in Aotearoa New Zealand. A qualitative descriptive study using a qualitative survey with a paper-based questionnaire was undertaken among nursing students enrolled in a Bachelor of Nursing (BN) programme at a single tertiary education organisation in 2019. Responses from 192 students were analysed using content analysis. Three categories were identified: supportive on the basis of personal choice; disapproval on the basis of personal beliefs; and taking a professional stand as a nurse. The categories present the distinct and opposing views expressed by nursing students regarding assisted dying, with the extent of support or disapproval being supported by their recognition of personal autonomy, their own belief systems and their views of roles expected of nurses. This research highlighted that nursing students’ views about assisted dying were influenced by both personal and professional factors, and at times these were dichotomous. Ethical and practice challenges concerning assisted dying must be recognised and acknowledged. The nursing education sector should include topics related to assisted dying in the curricula and work with students to, where necessary, reconcile any ethical issues that arise. This will ensure that future nurses are prepared and equipped with knowledge and skills in providing care to patients and families considering or requesting assisted dying. Te reo Māori translation Ngā whakaaro o ngā pia tapuhi ki te mate whakaahuru: He rangahau kounga Ngā Ariā Matua I whakamanaia ā-turetia te mate whakaahuru o te tangata i te marama o Nōema 2021 i muri i te pāhitanga o te Ture mō te Whiringa mō te Mutunga o te Oranga (2019) i Aotearoa. Mā tēnei ara hou ki te matenga ka taea e te tangata takitahi te whai i tana tika kia mate, ki te tutuki i a ia ngā paearu ā-ture. Nā te wāteatanga mai o te mate whakaahuru mō te tangata, ka ara ake ētahi pātai mō ngā tikanga mahi tapuhi me ō rātou haepapa mō te kaupapa āwhina hou. Te whāinga o tēnei rangahau he whai kia mārama ki ngā whakaaro o ngā pia tapuhi ki te mate whakaahuru o te tangata i Aotearoa. I mahia tētahi rangahau whakaahua kounga nā te whakamahi uiuinga kounga, ki tētahi rārangi pātai pepa i waenga i ngā pia tapuhi i rēhitatia ki tētahi akoranga Paetahi mō Te Tapuhitanga (BN) i tētahi whare whakaako kotahi i 2019. I tātaritia ngā whakautu mai i ngā ākonga 192 nā te whakamahi tātaritanga kōrero. E toru ngā kāwai i tautuhitia: ērā i tautoko i runga i te whiringa whaiaro; te korenga e whakaae i runga i ngā whakapono tāngata takitahi; me te tū hei tangata ngaio, arā, hei tapuhi. Ko ngā kāwai kei te whakaari i ngā tū motuhake, tauaro hoki i whakapuakina e ngā pia tapuhi mō te mate whakaahuru, me kī, kei te āhua o tō rātou whakaae ki te mana motuhake o te tangata mōna anō, o ō rātou pūnaha whakapono, me tō rātou titiro ki ngā mahi e tika ana mā te tapuhi, te kaha tautoko, te kaha whakahē rānei ki te ara hou. Tā tēnei rangahau he whakatairanga i te kawenga o ngā whakaaro o ngā pia tapuhi mō te mate whakaahuru e ngā pūtake whaiaro, me ngā pūtake ngaio, ā, i ētahi wā he noho tauwehe ēnei pūtake e rua. Me mātua kite, me mātua urupare ki ngā wero matatika me ngā wero i te wāhi mahi o te mate whakaahuru. Me uru ki te rāngai akoranga tapuhi ētahi kaupapa e pā ana ki te mate whakaahuru i roto i te marautanga me te mahi tahi ki ngā ākonga ki te tuitui tahi i ngā take matatika ka ara ake, i ngā wāhi e tika ana. Mā konei ka tika te whakangungu, te hoatu pūkenga hoki ki ngā tapuhi o āpōpō, ka whiwhi hoki i te mātauranga me ngā pūkenga e tika ana hei tiaki i ngā tūroro me ō rātou whānau e whiriwhiri nei, e inoi nei rānei, ki te mate whakaahuru mō rātou. Ngā kupu matua mate whakaahuru; te taurimatanga i te mutunga o te ora; ngā ture; te akoranga tapuhi; ngā pia tapuhi; te rangahau kounga

New Zealand nurses: Caring for our people 1880-1950, published in 2022 by Otago University Press, is authored by Pamela Wood, a nurse and historian. This article provides insight into the structure and content of the book, acknowledging its value in recording the history, proactive leadership, and practice of modern nursing as instigated by the British nursing diaspora. The book is carefully researched and engagingly written. It is explicitly limited to ‘modern’ nursing, drawing on written evidence published and archived within the colonial systems. The article draws on a conversation between Wood and Adams, both tauiwi (non-Māori) academics, exploring challenges, innovations, and paradigms of care at a time when colonising processes had already deeply harmed Māori communities. Rural, district, and Plunket nursing evolved with an intent to improve health outcomes, particularly for impoverished and underserved people; nurses practiced autonomously in isolated areas, engaging collaboratively with communities; and nurse leaders were politically active and determined implementers of change. While some stories from Māori nurses have been recorded, the voice and histories of Māori, te ao Māori (Māori worldview), and mātauranga Māori (Māori knowledge) is absent. It is time we redressed this omission, to give effect to Te Tiriti o Waitangi, and rewrote the future of nursing in Aotearoa New Zealand. Te reo Māori translation “New Zealand nurses: Caring for our people 1880-1950”: He uiuinga i te kaituhi i a Pamela Wood Ngā Ariā Matua Ko New Zealand nurses: Caring for our people 1880-1950, tētahi pukapuka i whakaputaina i te tau 2022 e Otago University Press, ā, ko te kaituhi ko Pamela Wood, he tapuhi, he kaituhi tātai kōrero. Tā tēnei tuhinga he hora māramatanga ki te takoto me ngā kai o roto i te pukapuka, e whakamihi nei ki āna hua mō te takutaku i ngā tātai kōrero, i ngā mahi hautū kakama a ōna kaiarataki, me ngā mahi tapuhi o te ao hou, i takea mai i ngā toronga o te ao tapuhi o Peretania ki ao whānui. He mea āta rangahau tēnei pukapuka, he tino pai hoki te āhua o te tuhi. Ahakoa ērā āhuatanga, kua whakawhāititia ki ngā mahi tapuhi ‘o te ao hou’ anake, me te koutu i ngā rangahau, i whakawhatatia hoki i roto i ngā pūnaha o ngā kāwanatanga tāmi whenua o tāwāhi. I takea mai te tuhinga i tētahi kōrerorero i waenga i a Wood rāua ko Adams, nō tauiwi ēnei mātanga rangahau, e tūhura ana i ngā pīkauranga, i ngā auahatanga, me ngā ritenga taurima tangata i te wā kua tino nui ngā wharanga o ngā mahi tāmi iwi ki ngā hapori Māori. I tupu mai ngā mahi tapuhi ā-tuawhenua, ā-takiwā, Plunket hoki i runga i te hiahia kia whakapikia ngā putanga hauora, otirā mō te hunga rawakore, te hunga kua wareware te tino aronga; i mahi ngā tapuhi i ngā rohe pāmamao, i mahi tahi me ngā hapori i runga i te wairua pāhekoheko; ā, i te kaha tonu ngā mahi tōrangapū o ngā tapuhi, he kaha ki te panoni tikanga. Ahakoa kua tuhia ētahi o ngā pūrākau a ngā tapuhi Māori, kei te ngaro te reo me ngā tātai kōrero o te tangata Māori, o te ao Māori me te mātauranga Māori i konei. Kua tae tātou ki te wā hei whakatika i tēnei korenga, kia whakatinanatia Te Tiriti o Waitangi, kia tuhia houtia hoki ngā mahi tapuhi i Aotearoa. Ngā kupu matua: arotake pukapuka, tāmi iwi, tātai kōrero tapuhi, hauora tuawhenua, tiaki toiora ā-whenua

In this practice-led doctoral thesis I adopt a Kaupapa Māori paradigm, where rangahau (gathering, grouping and forming, to create new knowledge and understanding), is grounded in a cultural perspective and Māori holistic worldview that is respectful of tikanga Māori (customs) and āhuatanga Māori (cultural practices). The case study that forms the focus of the presentation asks, “How might an artistic reconsideration of gender role differentiation shape new forms of Māori performative expression”. In addressing this, the researcher is guided and upheld by five mātāpono (principles): He kanohi kitea (a face seen, is appreciated) Titiro, whakarongo, kōrero (looking, listening and speaking) Manaakitangata (sharing and hosting people, being generous) Kia tūpato (being cautious) Kāua e takahi i te mana o te tangata (avoiding trampling on the mana of participants). In connecting these principles and values that are innate within te ao Māori (Māori people and culture) the paper unpacks a distinctive approach taken to interviewing and photographing nine takatāpui tāne (Māori males whose sexuality and gender identification are non-heteronormative). These men’s narratives of experience form the cornerstone of the inquiry that has a research focus on tuakiritanga (identity) where performative expression and connectivity to Māori way of being, causes individuals to carry themselves in distinctive ways. The lived experience of being takatāpui within systems that are built to be exclusive and discriminatory is significant for such individuals as they struggle to reclaim a place of belonging within te ao Māori, re-Indigenise whakaaro (understanding), and tangatatanga (being the self). In discussing a specifically Māori approach to drawing the poetics of lived experience forward in images and text, the presentation considers cultural practices like kaitahi (sharing of food and space), kanohi ki te kanohi kōrero (face to face interviewing), and manaakitangata (hosting with respect and care). The paper then considers the implications of working with an artistic collaborator (photographer), who is not Māori and does not identify as takatāpui yet becomes part of an environment of trust and vulnerable expression. Finally, the paper discusses images surfacing from a series of photoshoots and interviews conducted between August 2021 and February 2023. Here my concern was with how a participant’s identitiy and perfomativity might be discussed when preparing for a photoshoot, and then reviewing images that had been taken. The process involved an initial interview about each person’s identitiy, then a reflection on images emanating from studio session. For the shoot, the participant initially dressed themseleves as the takatāpui tāne who ‘passed’ in the world and later as the takatāpui tāne who dwelt inside. For the researcher, the process of titiro, whakarongo, kōrero (observing, listening and recording what was spoken), resourced a subsequent creative writing exercise where works were composed from fragments of interviews. These poems along with the photographs and interviews, constituted portraits of how each person understood themself as a self-realising, proud, fluid and distinctive Māori individual.