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Artykuły w czasopismach na temat "Whakatau mauri"
1
Milton, Chris. "Figure and Ground". Ata: Journal of Psychotherapy Aotearoa New Zealand 17, nr 2 (1.12.2013): 189–99. http://dx.doi.org/10.9791/ajpanz.2013.18.
Pełny tekst źródłaStreszczenie:
An enquiry into “what analysis is” benefits from consideration of the phenomenology of analysis. Drawing on the experience of becoming and being an analyst, as well as using fictionalised case material, this enquiry reveals analysis phenomenologically as a process of living encounter with the unconscious. The unconscious manifests in many different ways each of which provides an opportunity for such encounter. By contrast, much of psychotherapy practice is a process that focuses on the client’s narrative and formulations of that narrative rather than on a process of the manifestation and encounter with the unconscious. In this article I argue that these processes shift back and forth in the manner of figure and ground and that analysis occurs when there is an equilibrium point between these two processes which itself moves more towards facilitating the manifestation of, and encounter with, the unconscious than towards narrative and formulation.
Waitara
He pakirehua i te “he aha te tātaritanga” ngā painga o te whakaarotanga ki te whakawā tātaritanga. Kia huri ake ki te wheako o te huringa hei kaitātari me te mahi kaitātari i tua atu i te whakamahinga rauemi paki, ka whakaatuhia e tēnei pakirehua he tātaritanga whakawā hei takinga tūtakitanga kaiao ki te mauri moe. He maha ngā momo āhua o te mauri moe, ā, ia āhua he whakaratonga tautauāmoa mō taua tūtakitanga. Hei whakatauritenga ake, he maha ngā mahi whakaora hinengaro, he takinga arotahi ki te paki a te kiritaki me ngā whakahiatonga o taua kōrero tē aro kē ki te takinga o te whakamāramtanga me te tūtakitanga ki te mauri moe. I roto i tēnei tuhinga e whakapae ana au ka neke whakamua, whakamuri ēnei takinga pērā anō i te āhua me te papa ā, ka puea ake te tātaritanga inā tau te waikanaetanga ki ēnei takinga, ā, ka whakapiri atu ki te whakatau i te whakamāramtanga, me te tūtakitanga ki te mauri moe kaua ki te paki me te whakahiatonga.
2
Sachdev, Perminder S. "Whakama: culturally determined behaviour in the New Zealand Maori". Psychological Medicine 20, nr 2 (maj 1990): 433–44. http://dx.doi.org/10.1017/s0033291700017748.
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SynopsisWhakama is a psychosocial and behavioural construct in the New Zealand Maori which does not have any exact equivalent in Western societies although shame, self-abasement, feeling inferior, inadequate and with self-doubt, shyness, excessive modesty and withdrawal describe some aspects of the concept. It is an important construct in order to understand the interaction of the Maori with each other and with the Caucasian New Zealander, the behaviour of the Maori in cross-cultural settings, and the clinical presentations of some Maori patients. This paper examines some of the meanings of Whakama, its various behavioural manifestations and its possible causes. The clinical relevance to psychiatry is emphasized.Waiho ma te whakama e patu!‘ Leave him alone he is punished by whakama ’ (Maori saying)
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Thorpe, Miranda. "The Psychological Advantages of Enhanced Sensitive Attunement Through Nappy-Free Elimination Communication". Ata: Journal of Psychotherapy Aotearoa New Zealand 18, nr 2 (31.12.2014): 127–39. http://dx.doi.org/10.9791/ajpanz.2014.12.
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The emotional and environmental impact of transitioning from a nappy-free culture to a society dependent on disposable nappies comes at a cost. After a seven-month “baby observation” travelling through Asia, my hypothesis is that the traditional indigenous method of managing the baby’s elimination enhances attunement, bonding, and attachment, and when the child feels held in mind by the mother in this way he is more emotionally regulated and somatically connected. However, the exponential use of disposable nappies may be our blind spot where neither the dangers to the psychological and physical health of the future generation, nor to the planet, are being held in mind.
Waitara
He utu ka tau ki te taha kare-ā-roto, taha pūtaiao mai i te whakawhitinga i tētahi ahurei kope pātea ki tētahi hapori whakamau kope whiu. I muri mai i te mātakitakinga kōhungahunga i te haerērētanga i Āhia, e whakapae ana au nā te tikanga whakahaere whakaputa para a te kōhungahunga ka hōhonu kē ake te piri te pirihonga, ā, inā rongo te tamaiti i te pēnei o tōna mau ki tōna whāea ka mauri tau ake te atoato. Heoi anō, ko te mahi tautokonga mau kope whiu pea tō tātou whakapuranga kanohi inā te kore e whakaaro ake ki ngā tūpatonga ki te oranga hinengaro oranga tinana ki ngā rēanga o anamata, tae atu hoki ki a Papatuanuku.
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Ryan, Kay. "Tua o te Aria. Doorways into Dying". Ata: Journal of Psychotherapy Aotearoa New Zealand 22, nr 1 (24.09.2018): 37–47. http://dx.doi.org/10.9791/ajpanz.2018.04.
Pełny tekst źródłaStreszczenie:
As we age or become terminally ill, we are confronted by our mortality. Being confronted by our own or another’s death can be a time of accelerated and profound growth and development. Using examples from research and personal experience working in a hospice, this article explores challenges facing our own dying as well as that of clients and family members. It discusses the relevance and benefits of psychotherapy at end of life. Throughout the dying process, disturbances can occur that may be dismissed or pathologized. This article goes further and suggests that the dying person’s apparent confusion, complex language, agitation or unusual movements, dreams and visions are some of the ways they communicate their needs and let us know what is happening to them. These phenomena are doorways through which we can connect and assist the dying to find meaning in what is happening. The dying may also experience altered and extreme states of consciousness such as coma. It is believed that in these deep inner states they are continuing their development and making spiritual connections. Rather than leaving them alone to fend for themselves, innovative interventions such as joining the world of the patient and pacing their breath are suggested. The work described in this article is based on the methods and skills found in Process Oriented Psychology, and its application to palliative care.
Whakarāpopotonga
Ka koroheke haere ake tātau, ka whakahemohemo ana rānei, ka putēhia mai tātau e mate. Putēhia mai ana e tō tātau, tō tētahi atu mate rānei, te wā whakatere whakaaroarohanga pakeketanga whanaketanga. Mai i ngā tauira rangahau, ngā wheako whaiaro mahi i te whare whakahemohemo, ka tūhurahia e tēnei tuhinga ngā whakatumatuma hāngai ki tō tatau, tō ngā kiritaki me ō te whānau. Ka matapakihia te whaitake me ngā hua o te whakaora hinengaro i te mutunga o te koiora. I te wā e whakamatemate ana tērā pea ka puta ake he ngākau kāhuirangi, a, e kene pea ka parea ki rahaki ka whakaaramātaihia rānei. He tirohanga atu anō tā tō tēnei tuhinga, e kī ana ko te ngākau kāhuirangi o te tūroro, te reo matatini, te kōmingomingotanga, oi rānei, ngā moemoeā ngā matakitenga ētahi o ngā momo whakaaturanga i ō rātau hiahia whakamōhio hoki e ahahia ana rātau. He kuaha ēnei pāmamaetanga e taea ai te hono atu, te āwhina atu i te hunga mate ki te rapu māramatanga mō ēnei pānga. Tērā pea ka wheakohia he takotoranga rērerekē, takotoranga tōpitopito o te mauri pērā i te maurimoe. E whakaponohia ana i roto i te ēnei takotoranga houroto e whakanake haere tonu ana rātau, ā, e hono atu ana ki te taha wairua. E meahia ana kaua rātau e waiho mokemokehia ki ā rātau anō, engari me huri ki te kōmuhu hou pēnei i te hono atu ki te ao o te tūroro ka whetoko i ō rātau hā. Ko te tūāpapa o ngā mahi whakaahuahia i roto I tēnei tuhinga nō ngā tukanga me ngā pūkenga kai roto i Tukanga Pānga Hinengaro, me ana whakatau ki te mahi haumanu.
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Curtis, Toby, Angus Macfarlane, Melissa Derby i Sonja Macfarlane. "Prejudice, Pathways and Pavlova: A Paradox of Success". Kairaranga 19, nr 2 (6.01.2020): 9–14. http://dx.doi.org/10.54322/kairaranga.v19i2.301.
Pełny tekst źródłaStreszczenie:
This paper is based on a keynote address presented at the 2017 annual Maori Research Colloquium at the University of Canterbury. The paper provides a snapshot of the history of education in New Zealand, and presents a story of success in the face of enormous social and psychological challenges brought about by historical events and government policies, over time. It is written from an insider’s perspective, and is peppered with personal reflections from its author, one of New Zealand’s pre-eminent educationalists, Sir Toby Curtis, who achieved at the highest levels of education in New Zealand and abroad, and was knighted for his services to Maori education. Sir Toby reflects on the apportioning of power between Maori and non-Maori within the education system, and seeks to determine how an imbalance may have contributed to inequitable educational outcomes for Maori in the last 180 years. The following questions emerge from these ruminations: 1. In what ways has power imbalance within the New Zealand education system impacted on educational experiences and outcomes for Maori?2. How have these educational experiences manifested within (and beyond) the system?3. What meanings and aspirations can be taken from the whakatauk ‘He moana pukekepuke, e ekengia/A choppy sea can be navigated’?In essence, this paper seeks to dig beneath the surface of past occurrences in order to shed some light on the questions posed above. Sir Toby commences by sifting through the history of colonial influences on education in this country, and sprinkles this with his own experiences going to school, many of which were plagued by challenges of various forms. Sir Toby makes bold and often astute observations about the impact of colonial policy on Maori (and how it affected him personally), and redirects the emphasis by proposing a pathway forward for the future of Maori education. At its core, this paper tells a personal storywithin a larger story of a determination to triumph over notions of inferiority and oppression - it is a story of resiliency and a story of hope.
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Khan, Afrasyab, i Jagdish Prasad. "Colorectal cancer presentation in eastern Bay of Plenty, New Zealand." Journal of Clinical Oncology 31, nr 4_suppl (1.02.2013): 370. http://dx.doi.org/10.1200/jco.2013.31.4_suppl.370.
Pełny tekst źródłaStreszczenie:
370 Background: New Zealand has a high incidence of colorectal cancer; the death rate is the highest amongst developed countries. New Zealand does not have a national screening program for colorectal cancer yet. This study was done in a region with a higher proportion Maori ethnicity. We hypothesized that there are differences in presentation and pathology of colorectal cancer between Maori and European people. Methods: A review of new cases of colorectal cancer presenting over a period of three years (2008-2011) at Whakatane Hospital was done. Data was collected from clinical records and entered into SPSS software. Results: 113 new cases of colorectal cancer were identified. Median age was 73 years. Maori patients were younger than the rest (median age 60 vs 74.5; p < 0.05). 95 patients were of European ethnicity and 15 were Maori. The predominant sign/symptom on presentation was PR bleeding (32%). Only 5 cases were asymptomatic and diagnosed on surveillance colonoscopy. The histologic type of tumor was adenocarcinoma in 111 cases. The most common site of the tumors was the rectum (18.6%). 34.5% cases had localized disease (stage 1, 2A) with no significant difference between Maori and the rest.18.6% cases had distant metastasis with no significant difference between Maori and the rest. Curative surgery was not done in 16 patients due to advanced disease, comorbidities or patient refusal. Conclusions: A higher proportion of patients were diagnosed with localized disease at presentation compared to the rest of New Zealand.. Fewer Maori patients had colorectal cancer in view of the higher proportion of Maori in the area (42-61%). The age of Maori was significantly lower than the rest. Colorectal cancer screening in New Zealand will likely detect cancer earlier. [Table: see text]
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Slater, Peter. "Lost and Found – A Five Year Old’s Struggle to Find a Home". Ata: Journal of Psychotherapy Aotearoa New Zealand 20, nr 2 (30.12.2016): 161–82. http://dx.doi.org/10.9791/ajpanz.2016.15.
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This paper will highlight Meltzer’s seminal concept of the claustrum, an unconscious phantasy of space inside the body of the internal mother that has been broken into and occupied. The function of such a phantasy of invasion into the internal mother is usually defensive in nature, where infantile anxiety has not been assuaged by adequate means of containment. The infantile part in seeking to avoid anxieties of annihilation and abandonment, in phantasy forcibly enters the internal maternal object residing there in search of relief. The price of seeking out such relief from vulnerability and helplessness is entrapment with lies, deceit, cruelty, and fraudulence as bedfellows. Meltzer pointed to the difficult struggle in escaping such fraudulent ways of being, to be able to acknowledge the goodness of the creative couple and the bearing of depressive pain. The claustrum is therefore a claustrophobic enclave. The setting is the inside of a maternal object that is made up of separate compartments, each filled with its own geographical features and qualities. This paper will draw upon intensive psychoanalytic psychotherapy with a five-year-old adopted child to illustrate the quality of existence within the claustrum and the child’s struggle to find an internal home.
Waitara
Ko tā tēnei tuhinga he aronui i te ariā tairangi a Merete, arā Meltzer, mō te mokoā, he mariko maurimoengā mokoā i roto o te tinana o te hinengaro whaea kua wāhia kua whetaia. Ko te tikanga o te mariko pērā ki te hinengaro whaea, i te nuinga o te wā, he momo whakatumatuma mēnā kāre i mau pai te whakamāoriori taiohi. Ko te wāhanga ki te taiohi i a ia e whai ana ki te karo manawa pā ā-kore, ā-whakarerehanga i rō mariko ka houa te rawa hinengaro whaea kei reira nei e noho ana ki te kimi taumatua. Ko te utu o te rapu whakamāmātanga o te pēhitanga me te paraheaheahanga he whakamau ki te kōrero parau, ki te mahi whakawiriwiri me te whānako hai hoa moetahi. I tohua ake e Merete te uauatanga o te whawhai ki te māwhiti i ēnei momo mahi, o te kaha ki te whakaae ki te pai o te tokorua mariko me te pupuri mamae pēhitanga. Nōreira, he wāhi whakatinā te mokoā nei. Ko te tūnga, ko roto o tētahi rawa morimori i hangaia mai i ētahi tūāporo whakakīa ki ōna ake matawhenua, kōunga hoki. Ka huri tēnei pepa ki te tātarihanga whaiora hinengaro o tētahi tama tāne whāngai tokorima ngā tau hai whakaahua i te kōunga o te mauri kei roto i te mokoā me te karawheta a te tamaiti ki te kimi kāinga hinengaro.
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Solomon, Paul. "Response to Seán Manning’s Article: “Why Psychotherapy Must Be Secular”". Ata: Journal of Psychotherapy Aotearoa New Zealand 20, nr 1 (31.10.2016): 89–95. http://dx.doi.org/10.9791/10.9791/ajpanz.2016.08.
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This article proposes that rather than being inherently dangerous, religions originate in times when people experience inter-tribal wars or other existential anxieties, and evolve in tandem with societal developments; as people become more peaceful, so do their religions. Based on Volkan’s (1985, 2006) analysis of psychological aspects of the conflict after 9/11 between America and some Muslims, it is suggested that religion serves as an ethnic and national identifier rather than being the source of the conflict. Jung’s idea that “gods” correspond to unconscious psychic factors rather than existing as entities is cited.
Waitara
E kī ana tēnei tuhinga ehara i te ira mōrearea, engari ahu kē mai ai ngā hāhi i ngā putanga mai o ngā wheako mai i ngā riri-ā-iwi ki te iwi o ētahi atu anipānga kē atu rānei, ka putaputa haere ake i te whanaketanga hāpori; ka hūmāriē haere ake te tangata, ka pērā anō hoki ō rātau hāhi. Whakapapa atu ki tā Wākena (1985, 2006) tātarihanga i ētahi wāhanga mātai whaiaroaro o te taupatupatu i muri mai i 9/11 i waenga i a Ameika me ētahi Muhirama, ka puta ake te whakaaro he wāhi tuku momo tangata whakaatu iwi tangata kē te hāhi, ehara i te pūtaketanga o te riri. Ka whakahauhia ake te kī a Jung, he rite kē ngā “atua” ki ngā aranga kauwaka mauri moe kaua ki ngā kitenga kanohi.
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Wiapo, Coral, i Terryann Clark. "Weaving together the many strands of Indigenous nursing leadership: Towards a Whakapapa model of nursing leadership." Nursing Praxis Aotearoa New Zealand 38, nr 2 (lipiec 2022): 4–11. http://dx.doi.org/10.36951/27034542.2022.08.
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This article builds on current leadership theories and incorporates mātauranga Māori (Māori knowledge systems) and Kaupapa Māori methodology to inform a new model of Indigenous nursing leadership. The development of this model was inspired by one Māori nurse as she navigated her own leadership style that didn’t ‘neatly fit’ within existing theories of leadership. The development of the Whakapapa nursing leadership model recognised her inherent mana and dignity as an Indigenous woman, a nurse, and lesbian; alongside the learned skills, the history, relationships, aspirations, and responsibilities that she negotiated in her role. This model recognises the mauri (essence) of a person, demonstrating that leadership cannot be separated from the whole, that it is dynamic and intrinsically connected through whakapapa (ancestry). The authors propose the weaving together of many strands of leadership; utilising existing mainstream models but with additional strands sourced from mātauranga Māori – mana taurite (pursuing fairness and equity), whakatu tōtika (seeking the best solutions), i te wa tika me te waahi (in the right time and place), whakamana te tāngata (uplifting the dignity of people), ngā piki me ngā heke (embracing the ups and downs), tika, pono, aroha (acting with integrity) and te whānau, te hapū, te iwi (being accountable to the collective). While these strands are not exhaustive, they intertwine with other unique nursing leadership attributes to create a strong and inclusive leadership model. Hence, leadership is like a kete (basket) - each kete is unique, has its own kōrero (story), its own strengths, and weaknesses; and is beautiful in its wholeness. Utilising a Whakapapa nursing leadership approach can enhance outcomes for Māori nurse leaders to be authentically themselves for the betterment of their services, teams, whānau and hapori (communities).
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Tyler, Linda. "Transforming an Edwardian boarding house into an urban marae at Auckland University College in 1954". Architectural History Aotearoa 12 (1.10.2015): 27–33. http://dx.doi.org/10.26686/aha.v12i.7687.
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In writing the history of art in Aotearoa/New Zealand, much attention has been focussed on the exhibitions and activities of painters and sculptors of the Māori Renaissance in the 1950s. Equally significant was the impetus given to reviving customary crafts through the Adult Education movement associated with the University of Auckland. The Maori Social and Economic Advancement Act of 1945 positioned the responsibility for preservation, revival and maintenance of "Māori arts, crafts, language, genealogy and history" with iwi, and led to the formation of the Maori Women's Welfare League in September 1951, with its agenda to perpetuate women's skills in Māori arts and crafts, and for these to be practised within an architectural context.
A Māori advisory committee was established in the Adult Education Centre at Auckland University College in 1945, tasked with mitigating Māori urban alienation through the teaching of Māori arts and cultural history to establish "pride of race and cultural achievement." In 1949, the first tutor for the Maori Adult Education Extension Programme was appointed, Maharaia Winiata (1912-60), followed by a graduate of the Rotorua School of Māori Arts and Crafts, Master carver Henare Toka (Ngāti Whatua) and his wife Mere. They recruited students from the Auckland University College Māori Club and pupils from Māori secondary schools to decorate the entrance hall of Sonoma House, 21 Princes Street, with kōwhaiwhai and tukutuku. Thus an Edwardian building was reborn as the University's Adult Education Centre, and was acclaimed for its biculturalism in the spring issue of Te Ao Hou in 1954.
Now 60 years old, the tukutuku panels have been preserved by present day Deputy Vice Chancellor Jim Peters in the ground floor of the University's Clocktower following the disestablishment of Adult Education. Seven of these tukutuku panels have recently undergone extensive conservation treatment, and they are recognised as highly significant examples of twentieth century weaving, exemplifying the approach to reviving customary tukutuku at mid-century in terms of the materials and techniques as well as patterns: muumuu, or purapura whetuu roimata toroa), waharua koopito, whakarua koopito, niho taniwha and nihoniho. They have now gone on display in pride of place in the University Clocktower. This paper will contextualise the changing meaning of these tukutuku panels from interior décor to historic design within the evolving narrative of customary Māori weaving practices.
Książki na temat "Whakatau mauri"
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Foundation, New Zealand Law, red. Treaty of Waitangi settlements. Wellington, New Zealand: Bridget Williams Books with the New Zealand Law Foundation, 2012.
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New Zealand. Ministry of Commerce., red. Maori television policy : discussion document =: Kaupapa pouaka whakaata Maori : he tuhinga matapaki. Wellington, N.Z: Ministry of Commerce, 1997.
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Patricia, Steur, red. Dedicated by blood =: Whakautu ki te toto. The Hague: Hunter Media, 2002.
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1908-, Reed A. W., i Kāretu T. S, red. Māori proverbs. Birkenhead, Auckland: Reed, 1987.
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Brougham, Aileen E. The Raupō book of Māori proverbs =: Te kohikohinga whakataukī a Reed. North Shore, N.Z: Penguin, 2009.
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Rina, Mead June Te, red. People of the land: Images and Māori proverbs of Aotearoa New Zealand. Wellington, N.Z: Huia, 2010.
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New Zealand. Ministry of Maori Development., red. Te ara ahu whakamua =: Strategic direction for Maori health: a discussion document. Wellington: Te Puni Kokiri, 1993.
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Reed, A. W. (Alexander Wyclif), 1908-1979 i Kāretu, T. S. (Tīmoti Sam), red. The Raupō book of Māori proverbs. Wyd. 5. Auckland, N.Z: Penguin, 2012.
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Māori Health Decade Hui (1994 Rotorua, N.Z.). Te ara ahu whakamua: Proceedings of the Māori Health Decade Hui, Rotorua, March 1994. Wellington: Ministry of Māori Development, 1994.
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New Zealand. Ministry of Commerce., red. Māori television: A summary of views = Pouaka whakaata Māori : he kohinga whakaaro. Wellington, N.Z: Ministry of Commerce, 1997.
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