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Статті в журналах з теми "Maori world view"
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Roberts, Mere, Waerete Norman, Nganeko Minhinnick, Del Wihongi, and Carmen Kirkwood. "Kaitiakitanga: Maori perspectives on conservation." Pacific Conservation Biology 2, no. 1 (1995): 7. http://dx.doi.org/10.1071/pc950007.
Повний текст джерелаАнотація:
Maori, like other indigenous peoples, are increasingly involved in attempts to provide appropriate cultural responses to environmental issues. These include efforts to translate and incorporate isolated parts of their language and traditional practises into the prevailing culture. Major problems with this process are the incommensurability of such attempts whereby the real meaning of a custom or word is frequently debased and divorced from its traditional cultural setting, so that its proper functioning is impaired. Added to this is the ignorance on the part of many concerning the conceptual world view, traditional beliefs and practices of the Maori ? or, if knowing these things, a lack of respect for their validity. On the other hand there are some, especially among the modern conservation movement, who have a more empathetic attitude towards indigenous ecological knowledge, but who thereby assume that their environmental ethics and those of indigenous peoples are motivated by similar philosophies and share similar aims. Not only is this assumption often wrong, it may also contribute to the inability of the western conservation movement to properly serve the needs of, and to fully empower, indigenous conservation aspirations as guaranteed to Maori under the Treaty of Waitangi. This paper addresses some of these issues by providing Maori perspectives on an increasingly important environmental concept: that of kaitiaki, and kaitiakitanga.
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Borell (Ngāti Ranginui, Ngāi Te Ran, Belinda, Kura Te Waru Rewiri (Ngāti Kahu, Ngāpuhi, N, Helen Moewaka Barnes (Te Kapotai, Ngāpuhi-nui-ton, and Tim McCreanor (Ngāti Pākehā). "Beyond the veil: Kaupapa Māori gaze on the non-Māori subject." Journal of Sociology 56, no. 2 (December 25, 2019): 197–212. http://dx.doi.org/10.1177/1440783319893503.
Повний текст джерелаАнотація:
Kaupapa Māori methodologies in Aotearoa New Zealand have often been applied to content of immediate and direct relevance to Māori communities. Some of these include research about aspects of cultural revitalisation or examinations of the position Māori occupy within broader ethnic disparities, particularly in health and social outcomes. This article seeks to expand the application of Kaupapa Māori paradigms to research topics outside ‘te ao Maori’ (the Māori world). We argue that the Kaupapa Māori theorising of a Māori visual arts and culture scholar can provide crucial insights on white privilege in Aotearoa New Zealand with a view to addressing disparities and creating more embracing and equitable perspectives of belonging, citizenship and nationhood.
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Barrett, Mereana, Krushil Watene, and Patty McNicholas. "Legal personality in Aotearoa New Zealand: an example of integrated thinking on sustainable development." Accounting, Auditing & Accountability Journal 33, no. 7 (July 1, 2020): 1705–30. http://dx.doi.org/10.1108/aaaj-01-2019-3819.
Повний текст джерелаАнотація:
PurposeThis paper aims to set the scene for an emerging conversation on the Rights of Nature as articulated by a philosophy of law called Earth Jurisprudence, which privileges the whole Earth community over the profit-driven structures of the existing legal and economic systems.Design/methodology/approachThe study used a wide range of thought from literature relating to philosophy, humanities, environmental economics, sustainable development, indigenous rights and legal theory to show how Earth Jurisprudence resonates with two recent treaties of Waitangi settlements in Aotearoa New Zealand that recognise the Rights of Nature.FindingsIndigenous philosophies have become highly relevant to sustainable and equitable development. They have provided an increasingly prominent approach in advancing social, economic, environmental and cultural development around the world. In Aotearoa New Zealand, Maori philosophies ground the naming of the Te Urewera National Park and the Whanganui River as legal entities with rights.Practical implicationsRecognition of the Rights of Nature in Aotearoa New Zealand necessitates a radical re-thinking by accounting researchers, practitioners and educators towards a more ecocentric view of the environment, given the transformation of environmental law and our responsibilities towards sustainable development.Originality/valueThis relates to the application of Earth Jurisprudence legal theory as an alternative approach towards thinking about integrated reporting and sustainable development.
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Grimshaw, Mike. "Believing in Colin: “A Question of Faith” from “Celestial Lavatory Graffiti” to “Derridean Religious Addict”." Pacifica: Australasian Theological Studies 18, no. 2 (June 2005): 175–97. http://dx.doi.org/10.1177/1030570x0501800205.
Повний текст джерелаАнотація:
This essay critically evaluates responses to Colin McCahon's religious paintings over the past fifty years, from A. R. D. Fairburn's dismissal to Laurence Simmons' deconstruction, and beyond to the reception of “A Question of Faith”. McCahon's religious paintings have evoked an ever-changing response that, it is argued, reflects the debate on the role and position of religion and Christianity in both New Zealand society and the wider modern-postmodern world. McCahon's religious paintings of the 1940s were attempts to locate in New Zealand the postwar Christian reconstruction of society, and yet they were rejected by a society not ready for the articulation of a modernist contextual theology. In the 1970s McCahon's return to contextual theology again provoked polarised responses, in part because of his appropriation of Maori spirituality. Likewise, his use of text, as the location of revelation in public space, proved discomforting to a culture more comfortable with a view of itself as secular and of religion as marginalised, privatised and sectarian. More recently the embracing of McCahon by overseas critics and galleries as a major modernist religious artist has forced a reappraisal whereby he has been relocated as a Pakeha prophet While the paintings themselves have often been critiqued, little if any work has been done that reads the critics as articulating wider cultural and societal responses to God, religion and Christianity. This essay discusses the various “McCahon's” that have been articulated by critics and argues that in both McCahon's art and the various critical responses, there is the groundwork for an emergent Antipodean contextual secular theology.
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Thomas, David, Brooke Arlidge, Bruce Arroll, and Hinemoa Elder. "General practitioners' views about diagnosing and treating depression in Maori and non-Maori patients." Journal of Primary Health Care 2, no. 3 (2010): 208. http://dx.doi.org/10.1071/hc10208.
Повний текст джерелаАнотація:
INTRODUCTION: The study investigated general practitioners (GPs) views about recognising and treating depression among patients to establish possible reasons for reported lower levels of diagnosis and treatment of depression among Maori compared to non-Maori patients. METHODS: Semi-structured interviews with 23 GPs in the Auckland region, including both Maori and non-Maori GPs, elicited GPs views about risk factors for depression, recognising depression and circumstances in which GPs would prescribe medication or recommend other treatments for depression. FINDINGS: A framework was developed which incorporated the strategies GPs reported using to diagnose and treat depression. This consisted of three categories: (a) how depression is identified, (b) factors influencing treatment decisions, and (c) treatment outcomes. Reasons reported by GPs as most likely to lead to ethnic differences in diagnosing depression were greater stigma relating to admitting depression among Maori patients, Maori patients being less likely to talk about being depressed, and the need for patients to have effective communication with their GP. Effective communication, where Maori patients felt free to talk about personal feelings, was more likely when there was an established relationship between the GP and patient. CONCLUSION: The findings are consistent with previous reports that depression is less likely to be diagnosed by GPs among Maori patients, compared to non-Maori patients. GPs who are able to establish effective communication with patients, gain their trust and take account of the reluctance of some Maori patients to talk about personal feelings, are more likely to diagnose and treat depression effectively. KEYWORDS: Depression; diagnosis; treatment; primary care; Maori; ethnicity; New Zealand
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Tomas, Nin. "Recognizing Collective Cultural Property Rights in a Deceased—Clarke v. Takamore." International Journal of Cultural Property 20, no. 3 (August 2013): 333–48. http://dx.doi.org/10.1017/s0940739113000155.
Повний текст джерелаАнотація:
AbstractThe recent New Zealand Supreme Court decision inClarke v Takamoreraises issues about how Maori society views deceased tribal members as belonging to the extended family and tribal group collective. This conflicts with English common law understandings that a closer, legally protected individual relationship exists with an executor, if the decedent has left a will, or with a spouse, if there is no will. This note examines the conflict and suggests a solution that would be fairer to Maori than that unanimously reached by three of New Zealand's general courts.
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Iorns Magallanes, Catherine J. "Improving the Global Environmental Rule of Law by Upholding Indigenous Rights: Examples from Aotearoa New Zealand." Global Journal of Comparative Law 7, no. 1 (February 2, 2018): 61–90. http://dx.doi.org/10.1163/2211906x-00701004.
Повний текст джерелаАнотація:
A better recognition of the relationship between human rights and the environment facilitates good governance, holistic management and environmental justice. This relationship works two ways: the protection of the environment is necessary to uphold human rights and the protection of human rights is necessary to protect the environment. This article focuses on the latter aspect of this relationship, addressing in particular how the protection of indigenous rights can help protect the environment and contribute to better environmental management. The relationships indigenous peoples have with the natural world, as well as their protective views in relation to its uses, often clash with the dominant worldviews espoused by nation states. The two can only be reconciled when governments make a concerted effort to incorporate indigenous thinking into law and policy. This article argues that it is in the interests of all peoples that they do so. When indigenous cosmologies are recognized and provided for, the benefits are felt far beyond indigenous communities and can help to generate better environmental outcomes for all peoples. This article provides some examples from Aotearoa New Zealand, a nation which has consistently upheld (minority) indigenous Maori rights in legal and non-legal instruments. It will focus in particular on the incorporation of the Maori concepts of whanaungatanga (kinship) and kaitiakatanga (guardianship) into New Zealand law. The former envisages mankind as part of nature and nature as a ‘living ancestor’ to be revered, while the latter redefines humans (in particular, iwi or Maori tribal groups, hapu – tribal sub-groups – and whanau – family groups) as ‘guardians’ or stewards of the environment who carry certain responsibilities, rather than as managers who possess certain rights.
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Marinello, T. J. "The Life and Times of Samuel Prideaux Tregelles: A Forgotten Scholar Christianities in the Trans-Atlantic World Timothy C. F. Stunt." European Journal of Theology 30, no. 1 (March 1, 2021): 206–9. http://dx.doi.org/10.5117/ejt2021.1.016.mari.
Повний текст джерелаАнотація:
Summary This insightful biography of Samuel Tregelles is a praise-worthy addition to the series ‘Christianities in the Trans-Atlantic World’. Stunt’s long-standing curiosity as to the life and work of Tregelles has resulted in a book which adds to the fields of New Testament studies, the Plymouth Brethren, Victorian England, and Italy during the Risorgimento. Stunt presents the reader with a clearly written, copiously researched, scholarly biography of a key New Testament scholar, dealing with both his person and his work. Zusammenfassung Diese aufschlußreiche Biographie von Samuel Tregelles stellt einen rühmlichen Beitrag dar in der Reihe ‘Christianities in the Trans-Atlantic World’ („Christliche Glaubensrichtungen in der transatlantischen Welt“). Stunts fortwährendes Interesse am Leben und Werk von Tregelles führte zu diesem Beitrag im Bereich neutestamentlicher Studien, der Darbyisten, des viktorianischen Englands sowie von Italien während der Zeit des Risorgimento. Stunt bietet dem Leser eine klar geschriebene, ausgiebig erforschte wissenschaftliche Biographie eines bedeutenden neutestamentlichen Gelehrten, die sich sowohl mit dessen Person als auch seinem Werk befaßt. Résumé Cette biographie pénétrante de Samuel Tregelles constitue une louable addition à la série Christianities in the Trans-Atlantic World (« Christianismes dans le monde transatlantique »). L’intérêt que Stunt porte depuis longtemps à la vie et à l’œuvre de Tregelles est à l’origine d’une publication qui approfondit notre connaissance aussi bien des études néotestamentaires, que des Frères de Plymouth, de l’Angleterre victorienne et de l’Italie du Risorgimento. Stunt offre au lecteur une biographie claire, fouillée et savante d’un spécialiste clé du Nouveau Testament, traitant et de l’homme et de son œuvre.
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Saragih, Jhon Tuah Aditya. "Space Dalam Arsitektur Batak Karo." Jurnal Lingkungan Binaan Indonesia 10, no. 01 (March 10, 2021): 1–8. http://dx.doi.org/10.32315/jlbi.v10i01.17.
Повний текст джерелаАнотація:
Arsitektur Batak Karo merupakan salah satu arsitektur nusantara yang merupakan hasil dari kearifan lokal suku Batak Karo, salah satu arsitektur karo adalah rumah adat Karo. Masri Singarimbun menjelaskan bahwa rumah adat Karo tidak hanya terkait fungsinya tetapi berkaitan dengan proses pendirian dan cara berdiam didalamnya, ada begitu banyak peraturan adat ketika mendirikan dan menempati rumah tersebut. Sekarang masyarakat suku Batak Karo sudah beralih ke arsitektur kontemporer dan telah kehilangan makna dalam arsitekturnya. Penelitian ini akan mengkaji space dalam arsitektur karo dengan teori space yang dikemukakan oleh Christian Noberg Schultz yaitu architectural space dan existential space. Metodologi yang digunakan dalam penelitian ini adalah kualitatif deskriptif. Ditemukan bahwa arsitektur karo merupakan manifestasi dari world view masyarakat karo yang menganggap dunia terbagi menjadi tiga bagian yaitu dunia atas, dunia tengah dan dunia bawah dan juga konkretisasi dari hubungan kekerabatan mereka yaitu anak beru, senina dan kalimbubu yang disebut dengan sangkep ngeluh.
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Yeoman, Ian, Amalina Andrade, Elisante Leguma, Natalie Wolf, Peter Ezra, Rebecca Tan, and Una McMahon‐Beattie. "2050: New Zealand's sustainable future." Journal of Tourism Futures 1, no. 2 (March 16, 2015): 117–30. http://dx.doi.org/10.1108/jtf-12-2014-0003.
Повний текст джерелаАнотація:
Purpose The purpose of this paper is to portray the future of tourism in New Zealand based upon a philosophy of sustainability and cultural identity as a response to the present 2025 Tourism Strategy. Design/methodology/approach The research deployed a scenario planning methodology resulting in four portraits of the future. Findings Environmental issues and global migration are the key issues that will shape the future of New Zealand tourism. In order to address these issues four scenarios were constructed. New Zealand Wonderland portrays a future based upon a grounded international reputation for environmentalism driven by good governance, climate change targets and ecotourism. Indiana Jones and the Search for Cultural Identity position a future driven by rapid growth and unregulated air travel resulting in environmental degradation. A Peaceful Mixture is a balance of socio‐cultural and environmental dimensions of sustainability at the centre of a tourism product shaped upon Maori culture and economic prosperity. The final scenario, New Zealand in Depression, is the worst possible outcome for New Zealand's tourism industry as the three dimensions of economy, community, and environment are not at equilibrium. New Zealand would be over‐polluted with an uncontrolled number of migrants. Research limitations/implications The research was a social construction of ten experts’ views on the future of sustainable tourism. Originality/value New Zealand's present approach to the future of tourism is shaped by the 2025 Tourism Framework (http://tourism2025.org.nz/). This is derived from a business perspective and a neoliberal political philosophy and it is void of the words ecotourism and sustainability. This paper argues that the present strategy will fail because of community disengagement that proposes a range of alternative directions based upon a political discourse of sustainability and shaped by environmental credentials and cultural identity.
Дисертації з теми "Maori world view"
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Tipuna, Kitea. "Whakawhiti whakaaro, whakakotahi i a tatou convergence through consultation : an analysis of how the Māori world-view is articulated through the consultation processes of the Resource Management Act (1991) : a thesis submitted to Auckland University of Technology in partial fulfilment of the Master of Arts, 2007 / Kitea Tipuna." Click here to access this resource online, 2007. http://hdl.handle.net/10292/370.
Повний текст джерела
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Campbell, Tania, and n/a. "When two worlds meet : an examination of the intersection between scientific views of genetic testing and the realm of popular culture." University of Otago. Department of Anthropology, 2004. http://adt.otago.ac.nz./public/adt-NZDU20070504.112700.
Повний текст джерелаАнотація:
This thesis explores the variety of ways in which scientific views of genetic testing are portrayed in the realm of popular culture. As a case study, I have used the identification of the gene for hereditary stomach cancer which occurred in New Zealand in 1998, and was the result of a partnership between the affected whanau and scientists from the University of Otago. Both the empirical and theoretical findings of this project have shown how such accounts are not neutral or transparent. Rather, they are positioned to represent certain values and ideas, and this is even more evident when those affected are Maori.
However, considering textual representations of the gene and cancer has revealed the importance of taking into account the fact that these 'things' are also physical and material. I consider the implications of this and consider the ways in which the whanau health workers negotiate the fetishism apparent in biomedicine. Despite its misgivings, biomedicine has immense benefits, some of which the whanau have manipulated and appropriated for their own good, although they do so on their own terms. Despite the many complexities involved in this case study, this is a positive and hopeful story where those involved in the stomach cancer gene project have emerged with improved solutions.
Книги з теми "Maori world view"
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Fox, Alistair. A Māori Girl Watches, Listens, and Learns – Coming of Age from an Indigenous Viewpoint: Mauri (Merata Mita, 1988). Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474429443.003.0007.
Повний текст джерелаАнотація:
This chapter examines Merata Mita’s Mauri, the first fiction feature film in the world to be solely written and directed by an indigenous woman, as an example of “Fourth Cinema” – that is, a form of filmmaking that aims to create, produce, and transmit the stories of indigenous people, and in their own image – showing how Mita presents the coming-of-age story of a Māori girl who grows into an understanding of the spiritual dimension of the relationship of her people to the natural world, and to the ancestors who have preceded them. The discussion demonstrates how the film adopts storytelling procedures that reflect a distinctively Māori view of time and are designed to signify the presence of the mauri (or life force) in the Māori world.