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1
Shepherd, Toni, and Wiremu Woodard. "“Not Home” is Sometimes Where we Start." Ata: Journal of Psychotherapy Aotearoa New Zealand 16, no. 1 (October 22, 2012): 51–71. http://dx.doi.org/10.9791/ajpanz.2012.07.
Повний текст джерелаАнотація:
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.
2
Iorns Magallanes, Catherine. "The Use of Tangata Whenua and Mana Whenua in New Zealand Legislation: Attempts at Cultural Recognition." Victoria University of Wellington Law Review 42, no. 2 (August 1, 2011): 259. http://dx.doi.org/10.26686/vuwlr.v42i2.5134.
Повний текст джерелаАнотація:
This paper discusses the range of uses of the phrases tangata whenua and mana whenua in New Zealand Acts, the issues that have arisen as a consequence, and identifies some suggestions for addressing those issues.
3
Tolbert, Sara, Helen Mora, Matiu Ratima, and Mel Tainui. "Desettling science through partnership." Set: Research Information for Teachers, no. 3 (December 20, 2023): 3–10. http://dx.doi.org/10.18296/set.1536.
Повний текст джерелаАнотація:
In this article, we share how developing and following tikanga was integral to our enactment of mana ōrite in the local curriculum as we (tangata whenua and tangata Tiriti) collaborated on a Year 7 science unit: Plants, Place, and People. Our initial thinking as we approached this unit had been to look for connections between mātauranga Māori, the New Zealand science curriculum, and a prior unit on plants that the lead teacher partner had developed. However, through ongoing conversations with tangata whenua, mana whenua, and kaiako Māori at the outset and throughout this work, we concluded that this approach was misguided. Instead, we recognised that for this unit on plants, it made more sense to start with mātauranga Māori o te ao tūroa—Māori knowledge about the natural world—and then use mātauranga Māori and science as lenses for understanding plants, place, people, and the relationships between them. Findings reveal how this mōhiotanga-enhancing approach created space for students in a superdiverse classroom to share their own narratives and experiences, in a process of “desettling” expectations in science.
4
Fraser, Sarah, and Lynne Briggs. "Bi-culturalism and accountability: Fundamental changes in social work practice in Aotearoa New Zealand 1984 – 1990." Aotearoa New Zealand Social Work 28, no. 1 (July 8, 2016): 43–51. http://dx.doi.org/10.11157/anzswj-vol28iss1id118.
Повний текст джерелаАнотація:
A number of key events took place in the history of the Aotearoa New Zealand Association of Social Workers (ANZASW) in the mid-1980s and early 1990s. This article explores critical developments and debates in the lead up to the 1986 Turangawaewae conference at which the bi-cultural structure of the Association first emerged. The proceedings of the conference itself are examined and the subsequent establishment of a unique system of accountability for ANZASW members discussed. These events are considered significant in the shaping of the Association’s current structure, bi-lingual Code of Ethics (ANZASW, 2015), its competency assessment processes and in its contribution to the era of professional registration.While it is impossible to clearly delineate a beginning point, the article picks up the Association’s story in 1984. It is told from the perspective of the first two Manuhiri Caucus Presidents, Sarah Fraser (1986-1988) and Lynne Briggs (1988 – 1990), and gives voice to some of the participants involved through reference to documents and communications of the time. Other than the points at which the histories of the Manuhiri (later renamed as Tau Iwi) and Tangata Whenua (later renamed as Tangata Whenua Takawaenga o Aotearoa) caucuses intersect, it is the authors’ view that the important and ground breaking history of the Tangata Whenua Caucus is not theirs to relate.
5
Harman, Kristyn. "Tangata Whenua: An Illustrated History." Australian Historical Studies 46, no. 3 (September 2, 2015): 479–80. http://dx.doi.org/10.1080/1031461x.2015.1078933.
Повний текст джерела
6
Jennings, Christopher G. "Tangata Whenua: An Illustrated History." Journal of Island and Coastal Archaeology 12, no. 1 (October 21, 2016): 145–46. http://dx.doi.org/10.1080/15564894.2016.1239662.
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7
Tone, Lama, and Charmaine ‘Ilaiū Talei. "Mana Moana." Art/Research International: A Transdisciplinary Journal 8, no. 2 (January 31, 2024): 471–98. http://dx.doi.org/10.18432/ari29761.
Повний текст джерелаАнотація:
Our article is an investigation of the architectural meanings of Moana when located in Aotearoa, as Pacific practitioners, designers, and academics. This article will traverse sensitive topics, such as how Aotearoa’s Pacific peoples relate to Tangata Whenua today and how this is expressed in the built space. How can we navigate Te Tiriti o Waitangi through our voyaging histories, moving beyond the muddy relations within urban conditions in Aotearoa? The phrase Mana Moana is used to refer to the ancestral relationships between Tangata Whenua and the wider Moana, or vast Pacific region, as a positioning framework for our discussions. Mana Moana reinforces connected genealogies of Māori and Pacific peoples across deep time and space beyond the shores of Aotearoa, New Zealand. The article draws on architectural case studies from Aotearoa that investigate placemaking concepts and praxes that provoke, educate, and inspire current and future built environments of Aotearoa, New Zealand.
8
Johnson, Suzanne. "Creating Space to Meet the Other." Ata: Journal of Psychotherapy Aotearoa New Zealand 16, no. 2 (December 17, 2012): 235–48. http://dx.doi.org/10.9791/ajpanz.2012.23.
Повний текст джерелаАнотація:
This paper reflects on the creation and experience of the New Zealand Association of Psychotherapists’ Annual Conference and its theme, “The Face of the Other”. It is written by a member of the Conference Organising Committee in a personal capacity and from a personal perspective. The author’s role on the Committee was largely focused on relationship-building and communication. The author — and article — suggests that the Committee and the Conference itself were influenced by our Association’s aim to work toward partnership with Māori, as tangata whenua, people of this land. My reflections are influenced by my encounters with Committee colleagues, keynote and panel speakers, and two of the papers I attended.
Waitara
E whakaata ana tēnei tuhinga i te auahatanga me te wheako o te Hui ā-Tau a te Rōpū Kaimahi Hinengaro o Aotearo me tana kaupapa: “Te Kanohi o Tētahi Atu.”. Nā tētahi o ngā mema o te Rōpū Whakahaere o te Hui i tuhi i raro i tōna ake mana, ā, mai hoki i ōna ake whakaaro wheako. Ko tā te kaituhi mahi i runga i te Komiti i te nuinga o te wā, e arotahi ana i ngā ara taura here whakawhitinga kōrero hoki. E hōmai ana te kaituhi-me te tuhinga-i mau te Komiti me te Huinga, ki raro i tā mātou whāinga ki te whai kia tūtahi ki te Māori, te tangata whenua. te tangata tuatahi o tēnei whenua. Ko aku whakaatanga i hua ake i aku tūtakitanga ki ngā hoa o te Komiti, ngā kaikōrero, mai i te kaikōrero matua ki ngā kaikōrero rārangi, ā, mai i ngā kauhau e rua i haere au ki te whakarongo.
9
Fleming, Anna Hinehou. "Ngā Tāpiritanga." Ata: Journal of Psychotherapy Aotearoa New Zealand 22, no. 1 (September 24, 2018): 23–36. http://dx.doi.org/10.9791/ajpanz.2018.03.
Повний текст джерелаАнотація:
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.
10
King, Lisa. "KIAORA – the emerging construction of a bicultural professional supervision model." Aotearoa New Zealand Social Work 26, no. 1 (May 15, 2016): 20–28. http://dx.doi.org/10.11157/anzswj-vol26iss1id51.
Повний текст джерелаАнотація:
The KIAORA model is the culmination of responding to the challenge of constructing a personal model of professional supervision within a bicultural worldview. Mātauranga Māori and kaupapa Māori is the tūrangawaewae for construction of a personal model of professional supervision for a Tangata Whenua social work practitioner seeking to transform the Aotearoa New Zealand professional supervision space.
11
Hayward, Janine. "Book Review: Tangata Whenua: An Illustrated History." Political Science 68, no. 1 (June 2016): 98–99. http://dx.doi.org/10.1177/0032318716654333.
Повний текст джерела
12
O'Keefe, Mary, David Rudd, and Kathryn Hurren. "Archaeological Mapping Project." Architectural History Aotearoa 10 (December 8, 2021): 93–100. http://dx.doi.org/10.26686/aha.v10i.7365.
Повний текст джерелаАнотація:
In light of the earthquake in Christchurch, as well as the recent ones in Wellington, the need to know the location and types of archaeological sites/themes in Wellington is important. NZHPT, combined with the Wellington Archaeological Group, Wellington Tenths Trust/Port Nicholson Block Settlement Trust, are working on a Wellington City archaeological mapping project that will have two purposes, the first being a tool that can be used in an emergency event to guide heritage experts, council, NZHPT and the equivalent of CERA, with a systematic and practical map showing the areas of high, medium, low or no archaeological risk. The second tool that will come out of this project is a mapping tool that can be used by consultants, Wellington City Council, tangata whenua, developers and other groups, on a daily basis to help identify the archaeological potential of an area in respect to proposed development or research.The project will pull together local archaeological consultants' knowledge, tangata whenua knowledge, Wellington City Council and archival information as well as information on previous archaeological authorities and registrations held at NZHPT. We are seeking information and knowledge from people within the heritage community who can help in developing the project.
13
Jones, Carwyn, and Taiarahia Black. "E Toru ngā Tauira mo te Hononga ki te Māori ki te Pākehā mo te Umanga Taha Ture." Victoria University of Wellington Law Review 39, no. 3 (November 3, 2008): 487. http://dx.doi.org/10.26686/vuwlr.v39i3.5472.
Повний текст джерелаАнотація:
Ki te kōrero tātau mo ngā hononga tōtika i waenganui i te Karauna me te Māori, kei te kōrero kē tātau mo te pūmautanga kaha ki te Tiriti o Waitangi. Ahakoa he aha ngā tautohe, ngā whakamārama mo te wāhanga Māori, wāhanga Pākehā o te Tiriti e pā ana ki ngā kupu “kāwanatanga” me te “sovereignty”ko te tino rangatiratanga kia noho pūmau. Ko te tino pūtake o ēnei wāhanga e rua kia āhei ngā hiahia o ngā taha ē rua, kia noho tahi mai i runga i āna tikanga, ā, kia kaua tētahi e aukati i tētahi. I te mea hoki e kuhu atu ana ngā tokorua iwi nei, Māori, Pākehā ki te rapu i te ōranga tonutanga e tū tahi ai rāua tahi. E toru ngā tauira mo te hononga ki te Māori ki te Pākehā taha ture: Taha Ture Tapa Toru ka tāea ahakoa iti nei te hononga kātahi, te Taha Tangata Whenua Ture, ko ngā tikanga ka tau mai no roto ake i te tangata whenua, kā rua, me te Taha Rua Ture kia hāngaia he taha ture mai i ngā taha ē rua.
14
Ruwhiu, Pirihi Te Ohaki (Bill), Leland Ariel Ruwhiu, and 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 (July 17, 2017): 13–34. http://dx.doi.org/10.11157/anzswj-vol20iss4id326.
Повний текст джерелаАнотація:
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.
15
Murray, Vicki. "Hoki ki tōu maunga kia purea ai e koe ki ngä hau o Tāwhirimātea – a supervision model." Aotearoa New Zealand Social Work 24, no. 3-4 (July 8, 2016): 3–11. http://dx.doi.org/10.11157/anzswj-vol24iss3-4id102.
Повний текст джерелаАнотація:
As a clinical supervisor, I have been receiving increasing requests for supervision that is both culturally appropriate and culturally specific. There is a growing recognition that supervision covers a broad range of topics from clinical and administrative issues to specific cultural requirements, particularly of tangata whenua workers. Traditionally, supervision of social and health practitioners has been held predominantly within an agency’s interview spaces or supervisor’s offices. This article will look at ancestral sites as alternative locations for cultural and professional supervision, specifically within the Ngāti Awa rohe.
16
Smith, Cherryl. "Being Tangata Whenua in Aotearoa in the 21ST Century." AlterNative: An International Journal of Indigenous Peoples 2, no. 1 (September 2006): 90–113. http://dx.doi.org/10.1177/117718010600200105.
Повний текст джерела
17
Samson, Alan. "Fine job at the interface of Māoridom and journalism." Pacific Journalism Review : Te Koakoa 13, no. 2 (September 1, 2007): 199–202. http://dx.doi.org/10.24135/pjr.v13i2.913.
Повний текст джерелаАнотація:
In the introduction to her journalists guide to reporting Māoridom, Pou Kōrero author Carol Archie, a Pākehā and a journalist, agonises over how to describe non-Māori and comes up with 'other New Zealanders'. "Pākehā" won't do,' she says, 'because it has come to mean New Zealanders with European ancestry. 'Non- Māori' is negative and says what we're not, rather than what we are... an tauiwi (meaning foreigner) can offend those who still aren't tangata whenua but who still feel we belong to nowehere else but Aotearoa New Zealand."
18
Hopkinson, Sarah Alice. "Sea change: Designing curriculum for a bright and optimistic future." Set: Research Information for Teachers, no. 3 (December 20, 2020): 61–66. http://dx.doi.org/10.18296/set.0188.
Повний текст джерелаАнотація:
This commentary focuses on philosophical underpinnings that could guide a sea change in approaches to sustainability within English-medium curricula in Aotearoa. Framed optimistically, it engages with the possibilities that exist for Pākehā to transform relationships with tangata whenua and this land through regenerative curriculum design. Three Treaty of Waitangi principles provide the framework for illustrating the ways in which a more consciously designed curriculum could address persistent inequities and challenges. A set of reflective questions are included for schools and teachers to use as a basis for discussion.
19
Page, Cat, and Sarika Rona. "Recognising rangatahi as active agents in advocating for their rights to whānau ora and collective wellbeing in education." Set: Research Information for Teachers, no. 3 (December 16, 2022): 10–15. http://dx.doi.org/10.18296/set.1513.
Повний текст джерелаАнотація:
Educators have a central role in the advocacy and implementation of children’s rights. In reframing Western notions of wellbeing, rights, and student voice from a Māori view, educators are more likely to provide more meaningful support for rangatahi, whānau, and community. This research is underpinned by He Oranga Mokopuna, which repositions mokopuna Māori rights as tangata whenua. Ten Year 10 rangatahi engaged in wānanga during hui for this project. The article outlines implications of their kōrero for educators, and is an extension of a previously published piece by the same authors.
20
Barber, Simon. "In Wakefield’s laboratory: Tangata Whenua into property/labour in Te Waipounamu." Journal of Sociology 56, no. 2 (January 6, 2020): 229–46. http://dx.doi.org/10.1177/1440783319893522.
Повний текст джерелаАнотація:
This article follows the alchemical political economy of Edward Gibbon Wakefield for whom Kāi Tahu whenua served as a laboratory. Wakefield’s clever formula for the transubstantiation of an incendiary social situation in Britain into new terrain for capital was designed to secure the transplantation of English economic and social relations to the colonies to ensure the persistence of a landless class compelled to sell their labour for wages. Ingeniously, the transport of that labour to the colonies was to be paid for by the market in land in the new colony: Kāi Tahu would be made to fund their own colonisation. I track the fate of capital’s settler dream for ready land and labour as it was brought into being by the New Zealand Company, subsequently taken over by the Crown, and as it continues into our present. The argument is divided into two parts. The first is the classical moment of primitive accumulation, clearing people from the land to provide a market in land and labour, ‘legal’ dispossession, and commodification. The second is the more recent continuation of the initial processes of dispossession and commodification as these assert themselves in processes of redress and as they are expressed in the corporatisation of Ngāi Tahu.
21
Robie, David. "Authentic reporting." Pacific Journalism Review : Te Koakoa 17, no. 2 (October 31, 2011): 5–9. http://dx.doi.org/10.24135/pjr.v17i2.347.
Повний текст джерелаАнотація:
The nature of audiences in both Australia and New Zealand is ethnically, culturally and religiously diverse. Yet the mainstream media largely does not reflect this diversity. In the case of Australia, diversity reportage relating to Arabs and Muslim people is frequently neg- lected or characterised by stereotypes, as outlined by Nasya Bahfen and Alexandra Wake on page 93. In New Zealand, while the Indigenous tangata whenua media (such as the increasingly popular and innovative Māori Television, which acts as the nation’s de facto public broadcaster) and Pacific media continue to carve growing niches, other ethnic communities too often remain marginalised.
22
Eruera, Moana. "He kōrari, he kete, he kōrero." Aotearoa New Zealand Social Work 24, no. 3-4 (July 8, 2016): 12–19. http://dx.doi.org/10.11157/anzswj-vol24iss3-4id103.
Повний текст джерелаАнотація:
Weaving together traditional Māori knowledge from the past with our current practice realities of the present as a guide for the provision of tangata whenua supervision for the future. Körari as it is known in Te Tai Tokerau, commonly called flax or harakeke, is an important natural resource our tūpuna used for a range of purposes. Kōrari contains healing qualities and one of its practical uses both traditionally and today is weaving, and in particular weaving kete. Kete are symbolic in our whakapapa stories about the pursuit and application of knowledge and the tikanga used for weaving contain important stories, principles and practices that can guide us in our mahi and our lives.
23
Taankink, Jasmine, and Hugo Robinson. "Dispossession and Gentrification in the Porirua Redevelopment." Counterfutures 9 (March 7, 2021): 97–120. http://dx.doi.org/10.26686/cf.v9.6776.
Повний текст джерелаАнотація:
Porirua East is currently undergoing a state-led gentrification project under the guise of ‘regeneration’. Residents of Porirua East saw what happened in other areas like Glen Innes and, anticipating this threat, formed Housing Action Porirua (HAP). Contextualising the Porirua redevelopment within a broader history of colonisation and racist exploitation, we outline the redevelopment to date and give a history of displacement and dispossession of iwi, and later migrant workers, in Porirua. We chart HAP’s struggle for the community and outline the group’s five demands for a true regeneration that honours te Tiriti o Waitangi, protects the earth, and ensures that no whānau are displaced. We urge that the expansion of state housing is a critical demand for working-class communities which, if guided by te Tiriti, also has the potential to concretely restore mana and rangatiratanga to tangata whenua.
24
Pellini, Catherine. "Oeuvrer à la reconnaissance du statut de tangata whenua grâce à l’art contemporain." Les Cahiers du CIÉRA, no. 18 (2021): 114. http://dx.doi.org/10.7202/1076393ar.
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25
Alexander, Mihili. "The “other Other” perspective." Ata: Journal of Psychotherapy Aotearoa New Zealand 26, no. 1 (July 30, 2022): 39–51. http://dx.doi.org/10.9791/ajpanz.2022.03.
Повний текст джерелаАнотація:
Aotearoa New Zealand is a bicultural nation, yet home to peoples of many different ethnicities. Among the many immigrants to these shores are a growing number of non-indigenous ethnic minority psychotherapists. This article draws on findings from a small qualitative study with four non-indigenous ethnic minority psychotherapists practicing and residing in Aotearoa New Zealand, to explore and understand their lived experiences. Additionally, current literature is drawn upon to supplement findings and to reflect on what it means for non- indigenous ethnic minorities to encounter and exist within a bicultural sphere.
He iwi tikanga rua a Aotearoa Niu Tīreni, ahakoa tonu he kāinga ki te mātawaka. Kai roto i te manene maha ki tēnei whenua, e rahi haere ake ana nga kaiwhakaora hinengaro manene iwi hauiti. He tirohanga tā tēnei tuhinga ki ngā hua puta ake i tētahi mātai ine kounga i waenga i ētahi kaiwhakaora hinengaro manene hauiti tokowhā e mahi ana e noho ana i Aotearoa Niu Tīreni kia kite kia mātau ki ō rātau wheako koiora. I tua atu ka honoa atu ngā tuhinga o ēnei rā hai kīnaki i ngā hua, ka āta whai whakaaro ai hoki he pēhea tēnei āhua ki ngā iwi ehara i te tangata whenua , ā, he iwi hauiti ki te tuki ki te whaiora i roto i te awe o tikanga ruatanga.
26
Hokowhitu, Brendan, and Jay Scherer. "The Mäori All Blacks and the Decentering of the White Subject: Hyperrace, Sport, and the Cultural Logic of Late Capitalism." Sociology of Sport Journal 25, no. 2 (June 2008): 243–62. http://dx.doi.org/10.1123/ssj.25.2.243.
Повний текст джерелаАнотація:
In this article we examine a range of media discourses surrounding the continued existence of the Mäori All Blacks, a “racially” selected rugby side, and a specific public controversy that erupted in New Zealand over the selection of former All Black great Christian Cullen for the Mäori All Blacks in 2003. Having never played for the Mäori All Blacks or publicly identified as Mäori, Cullen claimed tangata whenua status via whakapapa (genealogical connection) to his Ngäi Tahu grandfather. We argue that Cullen’s selection emerged as a contentious issue because of the fragmentation that the inclusion of his “Whiteness” within the confines of “an Other” team (i.e., the Mäori All Blacks) brought to bear on traditional colonial binaries of race in the context of late capitalism. Finally, we locate the debates over Cullen’s selection and the continued existence of the Mäori All Blacks in relation to the current racialized political climate that has fueled a Right-wing reaction to the growing Mäori self-determination movement.
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Farrell, Mary. "Stranger in Paradise." Ata: Journal of Psychotherapy Aotearoa New Zealand 17, no. 2 (December 1, 2013): 223–34. http://dx.doi.org/10.9791/ajpanz.2013.21.
Повний текст джерелаАнотація:
This paper explores the figure of intermarried couples against the ground of the cultural and societal background of the country of birth of both partners. Focusing on the issues of identity, belonging, discrimination and acceptance, the paper is illustrated by quotations from Shakespeare’s tragedy, Othello, probably the greatest study of the worst that can happen to a mixed race couple. Subtitled “The Moor of Venice”, it is an agonising portrait of an African soldier who marries the young, white Venetian daughter of a nobleman and runs the gauntlet of various forms of racial attack until the effects on the marriage become devastating. Other illustrations of the key issues will be drawn from case material and my own experience as the child of a mixed marriage.
Waitara
He wherawheranga i te āhua o ngā tokorua moetahi tautahi iwi kē i runga i te papa o te wheako ahurea me te hāpori o ō rāua tahi whenua tūturu. Arotake kau ana ki ngā kaupapa tuakiri, tūrangawaewae, aukati, me te whakaratahanga, ka whakatauriahia ngā kōrero mai i ngā kīanga o te pūrākau aituā rā a Huritao a Othello, tērā pea te arohaehaenga whānui o tētahi āhuatanga kino ka tau ki runga i tētahi tokorua moetahi tautahi iwikē. Kupu rarohia “Te Tangata o Wēneti”, he tauira mō te moetanga o tētahi tangata toa o Āwherika i tētahi kōtiro kirimā, he tamāhine nā tētahi rangatira o Wēneti, ā, ka whāia haeretia te tokorua nei e ngā tūmomo pēhitanga kino katoa kia ngāro rānō te moetahitangta. Ka tauirahia anō ētahi atu take matua mai i ōku whēako waiaro; he tamaiti o tēnei tūmomo moetahitanga.
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Robie, David. "Diversity reportage in Aotearoa: Demographics and the rise of the ethnic media." Pacific Journalism Review : Te Koakoa 15, no. 1 (May 1, 2009): 67–91. http://dx.doi.org/10.24135/pjr.v15i1.965.
Повний текст джерелаАнотація:
For more than two decades, diversity has been a growing mantra for the New Zealand news media. Initially, the concept of biculturalism—partnership with the indigenous tangata whenua—was pre-eminent in the debate, but as the nation’s Pasifika and ethnic media have flourished and matured and demographics have rapidly changed, multiculturalism has become increasingly important and challenging. The regional media relationship in the context of contested notions such as the ‘arc of instability’ and the impact of coups and crises on journalists has become critical. Projected demographics by Statistics New Zealand indicate that the country’s Asian population will almost double by 2026. The Pasifika and Māori populations are also expected to grow by 59 and 29 per cent respectively. Māori, Pasifika and ethnic media in Aotearoa/New Zealand are also steadily expanding with implications for the media industry and journalism educators. This article examines the regional trends and how initiatives such as the Pacific Media Centre and new journalism courses with an emphasis on diversity are addressing the challenges.
29
Lambrecht, Ingo. "Psychoanalytic Reflections on Wairua and Trauma." Ata: Journal of Psychotherapy Aotearoa New Zealand 20, no. 2 (December 30, 2016): 151–59. http://dx.doi.org/10.9791/ajpanz.2016.14.
Повний текст джерелаАнотація:
Psychoanalytic work within a cultural framework of a Māori mental health service raises central questions of the socio-political dimensions of intergenerational trauma as part of the impacts of colonisation. Importantly, the sacred aspect of this trauma is addressed, often dismissed in Western political thought as secondary, yet so central in most indigenous experiences. In this article, some thought is given to the complexities of this work in regards to “spiritual holding”, a means of addressing and healing the politico-sacred wounds of a person.
Waitara
Mai i ngā mahi tātarihanga hinengaro i raro i te ahurea ratonga hauora hinengaro ka ara ake ngā pātai mō ngā taha hāpori-tōrangapū whakapā atu ki ngā whetuki tirohia ā-rēanga, arokorehia ai mai i ngā whakaaro tōrangapū Hauāuru, ahakoa te noho pū ki te maha o ngā wheako tāngata whenua. I tēnei tuhinga, ka whāia ētahi whakaaro ki te uauatanga o tēnei mahi arā, te ‘pūnga wairua’, he huarahi aronga whakaora hoki i ngā mamae rangapū-tapu o te tangata.
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Gray-Sharp, Katarina. "Kia Tae Pākoro: Lessons of CEAD 2018." Ethnographic Edge 3 (December 4, 2019): 39. http://dx.doi.org/10.15663/tee.v3i1.44.
Повний текст джерелаАнотація:
When Camilo Catrillanca (24) died, he had one son and a pregnant wife. He was a weichafe (warrior) of the Mapuche, one of nine indigenous nations recognised in the Chilean Census. I learnt of Camilo’s life and death as a consequence of my attendance at the 2018 hui of Contemporary Ethnography Across the Disciplines (CEAD). I was able to learn about Camilo because I arrived at the hui laden with, aware of, and willing to share my own sorrow (tae pākoro).
This article stories the environment within which the CEAD hui 2018 was held. It discusses the history of settler colonialism in Chile, the problems of Via Chile.a and the suffering of La Araucan.a. The writing reflects my time as a manuhiri in Santiago. It recognises my autoethnographic method’s whakapapa as offspring to a tool of colonisation. Hence, it offers a different form of autoethnography, one that begins with the tangata whenua, the people of the earth.
Key words
Chile; Mapuch; Māori; Indigenous; Autoethnography
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Robie, David. "Diversity Reportage in Metropolitan Oceania: The Mantra and the Reality." Media International Australia 131, no. 1 (May 2009): 30–45. http://dx.doi.org/10.1177/1329878x0913100105.
Повний текст джерелаАнотація:
Aotearoa/New Zealand has the largest Polynesian population in Oceania. Three Pacific microstates now have more than 70 per cent of their population living in New Zealand. Projected demographics by Statistics New Zealand indicate that the Pacific and indigenous Māori populations could grow by 59 and 29 per cent respectively by 2026. The Asian population will increase even more dramatically over that period, by almost doubling. Māori, Pasifika and ethnic media in New Zealand are also steadily expanding, with major implications for the ‘mainstream’ media industry and journalism educators. For more than two decades, diversity has been a growing mantra for the Aotearoa/New Zealand media. Initially, the concept of biculturalism — partnership with the indigenous tangata whenua— was pre-eminent in the debate but, as the nation's Māori, Pasifika and ethnic media have flourished and matured, and demographics have rapidly changed, multiculturalism and multicultural media strategies have become increasingly important. This paper examines the regional trends in Oceania, the growth of the indigenous and ethnic media, and their impact on the mainstream in New Zealand as an outpost of globalised media. It also looks at the evolving initiatives to address the challenges.
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Francis, Kerry, Maia Ratana, and Renata Jadresin Milic. "Tau-utuutu: The Development of a Living Vision for the Unitec School of Architecture." Asylum, no. 1 (December 27, 2022): 292–99. http://dx.doi.org/10.34074/aslm.2022105.
Повний текст джерелаАнотація:
Late in 2019 a small group of Pākehā staff at Unitec School of Architecture organised an initiative to review the course structure after relocating to a different building on campus. Gifted a name, Tau-utuutu, by Kaihautū Kimoro Taiepa, they facilitated a series of staff engagement workshops, and from this extensive staff feedback developed a draft Living Vision document that identified the interconnected issues of the climate emergency and colonisation. However, it became evident that the process to that point had lacked genuine partnership with tangata whenua. Subsequent, kōrero with Ngā Ia Vai, the Māori and Pacific caucus within the school, resulted in a collaborative presentation to the Unitec Research Symposium in December 2021. This paper records the process of getting to this presentation phase and suggests that a deeper understanding of the responses might be gained through the twin languages of drawing and kōrero. The paper acknowledges the significance of Te Noho Kotahitanga, an existing partnership document at Unitec, and calls for action to implement the ideals and values of te Tiriti o Waitangi in order to decarbonise and decolonise the Unitec Architecture programme.
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Razzaghi, Mojgan, Shari L. Gallop, Karin R. Bryan, and John L. Largier. "THE IMPACT OF RESTORED FRESHWATER INFLOW ON TIDAL DISTORTION IN A SHALLOW ESTUARY." Coastal Engineering Proceedings, no. 37 (September 1, 2023): 13. http://dx.doi.org/10.9753/icce.v37.sediment.13.
Повний текст джерелаАнотація:
Te Awa o Ngātoroirangi (the Maketū Estuary) in the Bay of Plenty of Aotearoa New Zealand has had multiple major shifts in the salinity regime, associated with a long history of engineering works on river inflows. The Kaituna River was diverted out of the estuary in 1957 to prevent flooding, resulting in degradation of the estuary, including increased sedimentation, loss of tidal channels, decreased flushing, saltwater intrusion and ecological decline. However, in 2020 and 2021, a total of 20 percent of the river flow was restored back into the estuary in two stages through 12 control gates, with a key driver being to restore the mauri (life force) of the estuary and kaimoana for tangata whenua (Māori people of the land). This study focuses on the immediate effects of the partial (13 percent) restoration of the Kaituna River flow on the tidal distortion at 5 sites throughout the estuary. One of the issues before the partial freshwater restoration was infilling of the estuary with sediment. Infilling can be driven by flood-dominant tidal asymmetry and thus changes to asymmetry are a focus of this study.
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Ballantyne, Neil, Liz Beddoe, Kathryn Hay, Jane Maidment, Shayne Walker, and Caitlin Merriman. "Introducing a professional capabilities framework for social work in Aotearoa New Zealand." Aotearoa New Zealand Social Work 34, no. 4 (December 14, 2022): 61–75. http://dx.doi.org/10.11157/anzswj-vol34iss4id983.
Повний текст джерелаАнотація:
INTRODUCTION: This article discusses the findings from a project on enhancing the professional capabilities of newly qualified social workers. Existing capability and competence frameworks are reviewed, and components of a draft Aotearoa New Zealand Professional Capabilities Framework (ACPF) are outlined. METHODS: This phase of the research programme began with a literature scan of five social work professional capability frameworks then used this information, data from earlier parts of the study, and a series of co-production workshops with key stakeholders to draft a professional capabilities framework for newly qualified and more experienced social workers. FINDINGS: Analysis of the existing frameworks and data from the co-production workshops identified seven core values and 10 core capabilities to guide early-career and more experienced social work practitioners in Aotearoa New Zealand. IMPLICATIONS: Professional capabilities frameworks can guide and inform the practice and learning of all social workers. Following further stakeholder engagement, especially with tangata whenua (Indigenous people of Aotearoa New Zealand), it is strongly recommended that the Social Workers Registration Board considers the adoption or adaptation of the APCF as an alternative to the current competence standards.
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Neill, Lindsay, and Arno Sturny. "PARĀOA RĒWENA: The Relegation of Aotearoa New Zealand's Indigenous Bread." Sites: a journal of social anthropology and cultural studies 19, no. 1 (August 15, 2022): 60–81. http://dx.doi.org/10.11157/sites-id505.
Повний текст джерелаАнотація:
National identity is linked to food. Exemplifying that, many people associate Turkey with pide, Italy with focaccia and, of course, France with the baguette. But what about Aotearoa New Zealand, what breads signifies a New Zealand/Kiwi identity? This paper explores a contender for that role, a bread commonly associated with Māori, Aotearoa New Zealand’s tangata whenua: parāoa rēwena. This research asked eight expert chef/bakers about their views and experiences of parāoa rēwena. Four of the participants self-identified as Māori, and four as Pākehā. Working within a qualitative paradigm and using thematic analysis, this research revealed bifurcated views about parāoa rēwena that clearly differentiated the opinions and experiences of our participants. Within these differences, our findings revealed that the self-identifying Pākehā participants tended to hold imperial views reflecting colonial dominance, whereas the self-identifying Māori participants expressed a more holistic approach to andmindset about parāoa rēwena. Consequently, this paper proposes that parāoa rēwena becoming the national bread of Aotearoa New Zealand is more likely to occur as an initiative promoted by Māori and not Pākehā. In this way, within an exploration of parāoa rēwena, this paper reflects the politics of palatability in Aotearoa New Zealand as a metaphor of the relationship between Māori and Pākehā.
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Wharetohunga King, Mihiteria. "Getting in touch." Ata: Journal of Psychotherapy Aotearoa New Zealand 12, no. 1 (September 30, 2006): 73–84. http://dx.doi.org/10.9791/ajpanz.2006.07.
Повний текст джерелаАнотація:
The knowledge and practice of psychotherapy in New Zealand has strong, fiercely protected roots that originate from outside of this land. For most Māori, if they enter into a psychotherapeutic relationship, it will most often be with a Pakeha, or non-Māori practitioner who has gained their theory and understanding of healing the psyche from these 'other' traditions. However, with the shift in consciousness that is occurring here in Aotearoa, there is a genuine growing desire, particularly among psychotherapists, to know more about concepts that are important for Māori, the tangata whenua of Aotearoa, so that these can be understood, appreciated and tentatively integrated into professional practice and personal worldviews. Metge (1986) believes that understanding whakamā is of crucial importance in understanding and improving relations between Māori and Pakeha. This would surely follow through to the therapeutic relationship and it is therefore timely to begin exploring the concept of whakamā in psychotherapy practised here in Aotearoa. The purpose of this paper is to introduce the concept of whakamā and other supporting or associated concepts, and to invite further discussion of whakamā in practice. There has been no attempt to provide a cross-cultural integration or comparison at this point.
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Withers, Sonya, Charlotte Harper-Siolo, Samuel Hāmuera Dunstall, Pelerose Vaima’a, Kristina Gibbs, and Alexander Te’o-Faumuina. "Moana (Pacific) Expressions of Design." Art/Research International: A Transdisciplinary Journal 8, no. 2 (January 31, 2024): 599–635. http://dx.doi.org/10.18432/ari29757.
Повний текст джерелаАнотація:
This article is a reflection on an attempt to create a space of flux through the concepts of positionality, vā and talanoa within the design academy. This was presented as an academic course, originally intended to address a gap in established learning, and to make space for intergenerational knowledge systems that were originally being shared outside of the studio (shared at the knee, through office hours, and in passing conversations). This sharing led to key questions regarding how we (re)craft our ways through our practices and what cultural conditions are needed to enable safe design and cultural production. Five students enrolled in the course and are featured as co-authors in this article. They whakapapa as Tangata whenua (Māori, people of the land) or Tagata o le Moana (specifically Sāmoan). They are enrolled in a range of design disciplines such as spatial design, fashion design, and concept design. Classes were held once a week over a 12- week semester period. These in-person classes involved reflecting and re-presenting our positional contexts, a sharing and setting of kai, hikoi to gallery exhibitions featuring Māori and Pacific art practitioners at an institutional level and a community level, alongside the sharing of scholarship developed on the concepts of vā and talanoa, while coming back to ourselves and our familial, generational social settings.
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Awatere, Shaun, Garth Harmsworth, Nikki Harcourt, Yvonne Taura, Lara Taylor, Mahuru Wilcox, and Jade Hyslop. "Whakamana te tangata – ka whai oranga te taiao: Indigenous led approaches for catchment health in Aotearoa-New Zealand." PLOS Water 2, no. 12 (December 29, 2023): e0000170. http://dx.doi.org/10.1371/journal.pwat.0000170.
Повний текст джерелаАнотація:
Large-scale transformation and modification of landscapes have occurred across most catchments in Aotearoa-New Zealand (A-NZ) in the past 200-years (mainly mid-1800s to mid- 1900s). This has been mainly through large-scale removal of indigenous forest and draining of wetlands to a landscape dominated by urban settlement and highly modified landscapes. The expansive shift to pastoral farming and urban settlement, under a colonial settlement vision has increasingly led to detrimental cumulative impacts on ecological health. Environmental decline has been tightly linked to significant adverse impacts on Māori (the Indigenous people of A-NZ) wellbeing. For Māori, this has been out of balance and step with an indigenous-based vision of A-NZ. To understand how a Māori worldview can help drive transformation in the health of our catchments and their communities, we argue that an Ao Māori (Māori worldview) framing for catchment management is necessary with reference to three catchment case studies (Kaipara, Waikato, and Waiapu). These case studies were chosen because they provide tangible examples of resurgence in the use and understanding of mātauranga Māori (Māori knowledge) next to co-governance, co-management, and decision-making. In the Kaipara, the collaborative governance model ensured that all parties’ views were understood and factored into decision making and this has led to growing social equity and more sustainable relationships with the whenua. Similarly, in the Waikato, co-governance of the waterways has increased the efficiency and effectiveness of the process. Knowledge sharing and engagement has directly driven positive environmental outcomes. So too for the Waiapu, where increased hapū/iwi capability and capacity has increased social cohesion and implementation of targeted actions to mitigate climate change impacts. We explore how by adopting a holistic approach to environmental stewardship, and having intimate knowledge at place, Māori thinking has the potential to rejuvenate environmental management, emphasising the necessity of partnership-based approaches.
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Herd, Ruth Ann. "WAI 1909 – The Waitangi Tribunal Gambling Claim." Critical Gambling Studies 2, no. 2 (September 28, 2021): 141–50. http://dx.doi.org/10.29173/cgs91.
Повний текст джерелаАнотація:
In 2008, I lodged a claim with the Waitangi Tribunal in regard to problem gambling and its negative impacts on Māori people. The Tribunal is tasked with hearing grievances related to Te Tiriti o Waitangi (The Treaty of Waitangi) signed in 1840 between Māori and the British Crown. It is a historical claim focused on the lack of adequate protection of taiohi Māori (young people of Māori descent) and the intergenerational harm caused by problem gambling among their whānau, hapū, iwi (extended families and relatives) and urban Māori communities. However, this begs the question how can a Treaty claim improve the health outcomes of a generation of taiohi Māori who have been exposed to commercial gambling and its aggressive and targeted expansion and marketing? This paper frames the WAI-1909 claim as a Kaupapa Māori (Māori research approach) derived from the research of three wahine toa (warrior women) supporting the claim; and refers to epistemological standpoints of Māori women working in the gambling research space. I demonstrate how the gambling claim challenges the New Zealand government to honour the promises in the articles of Te Tiriti o Waitangi and to protect the rights of its citizens, especially taiohi Māori. The WAI-1909 gambling claim concludes that whilst the New Zealand Gambling Act (2003) includes a public health approach to problem gambling, it has not adequately addressed the rights of tangata whenua (Māori, the first people of Aotearoa/New Zealand) under Te Tiriti o Waitangi.
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Fay, Jonathan. "“The Struggle to Live and Let Live …”." Ata: Journal of Psychotherapy Aotearoa New Zealand 17, no. 2 (December 1, 2013): 173–81. http://dx.doi.org/10.9791/ajpanz.2013.16.
Повний текст джерелаАнотація:
This review offers a critique of Farhad Dalal’s article in this issue, an article which is based on his keynote address to the 2013 NZAP Conference. In this review article, I offer an appreciation for Farhad’s contribution, but also propose an alternative understanding of ethical discrimination. I suggest that psychotherapy is the child of Romanticism, in which it is axiomatic that intelligent empathy is better than observational rationality, and that equity is better than equality. The suffering of the oppressed is indeed privileged. The social, political, and therapeutic consequences of this shift in emphasis are significant, particularly for indigenous aspirations and the development of bicultural partnerships.
Waitara
He arohaehae tēnei arotake o te tuhinga a Farhad Dalal kei roto nei i tēnei puka māheni: he tuhinga mai i tana kōrero matua ki te Hui o te 2013 a NZAP. E horaina atu ana he mihi nui mō tāna i homai, engari ka whakatū hoki i tahi mātauranga rerekē mō te aukatinga matatika. Ko tāku e kī ana, he hua o te Whaiāipohanga te kaiwhakaora hinengaro, inā rā e mōhiotia ana he pai ake te pūaroha mātatau i te tirohanga arotake, ā, he pai ake hoki te tūtika i te ritetahi. Koia rā he makaunga te mamae o te pēhitanga. Whakahirahira ana te hua o te nekehanga tirohanga hāpori, tōrangapū haumanu hoki, hāngai tika ki ngā whāinga tangata whenua me te whanaketanga o te mahitahi ahurea takirua.
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McCarthy, Christine. "Bicultural Architecture." Architectural History Aotearoa 6 (October 30, 2009): 21–32. http://dx.doi.org/10.26686/aha.v6i.6752.
Повний текст джерелаАнотація:
The 1980s appears to be the first time in New Zealand that "biculturalism," a term first coined in Canada in 1940, became linked to New Zealand architecture. The 1980s was a period when the significance of Māori art and culture was increasingly apparent. Te Kōhanga Reo was established in Wainuiomata in 1982, Keri Hulme's The Bone People won the 1985 Booker Prize. The enormously successsful "Te Māori" exhibition, the first international exhibition of Māori taonga, opened at the Metropolitan Museum of Art, New York in 1984, later touring New Zealand in 1986 renamed: "Te Māori: Te Hokinga mai. The Return home." The cultural and political inevitabilities of the Tangata Whenua (1974) television series, the establishment of the Waitangi Tribunal (1975), the Māori Land March (1975), the republication of Dick Scott's The Parihaka Story (1954) as Ask that Mountain (1975), the Bastion Point protests (1977-78), the occupation of Raglan Golf Course (1978), and the Springbok Tour (1981), meant that by the 1980s Pākehā and Māori were questioning their relative postions in New Zealand society. In architecture the success of urban marae, the construction of institutional marae (e.g. Waipapa Marae, University of Auckland by Ivan Mercep, Jasmax, 1988), and the recognition of John Scott's Futuna Chapel as bicultural, twinned with a growing awareness of the asymmetrical privileging of Pākehā over Māori, would all contribute to a greater motivation for biculturalism in architecture. This paper examines the development of the use of the term "bicultural architecture" in New Zealand, and the architecture proposed as warranting it, during this period of New Zealand's history.
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Akhter, Selina. "Tawaf – cleansing our souls: A model of supervision for Muslims." Aotearoa New Zealand Social Work 33, no. 3 (November 14, 2021): 20–33. http://dx.doi.org/10.11157/anzswj-vol33iss3id890.
Повний текст джерелаАнотація:
INTRODUCTION: Cultural supervision with Māori (tangata whenua) in social work has been a focus of practice in Aotearoa New Zealand. New approaches to address the cultural needs of Māori social workers and those of other cultural backgrounds have been developed. This article portrays a model of cultural supervision for Muslim social workers in Aotearoa.APPROACH: The broader methodological structure of this reflective account is a kaupapa Māori framework and Rangahau (a Wānanga response to research). Rangahau is the traditional Māori methodology of inquiry utilising mātauranga Māori and āhuatanga Māori – traditional Māori bodies of knowledge from the context of a Māori world view. Critical self-reflection and use of reflective journals are used as methods of the rangahau.FINDINGS: A model of supervision is presented which is tawaf, a ritual of haj – one of the pillars of Islam. Muslims (who follow Islam as a religion) perform haj (pilgrimage) to receive hedayet (spiritual guidance) to cleanse their nafs (soul). In this model, the phases of tawaf have been applied to structure and guide social work supervision sessions designed for Muslim social workers. Some important values of Islam such as tawbah, sabr, shukr, tawakkul, and takwa, have been integrated into the model as every action of Muslims is value-based. The model combines both nafs and a value-based approach in supervision.IMPLICATIONS: Tawaf represents the Islamic worldview and aims to deconstruct and reconstruct supervisees’ practice and assumptions. This will be used in the context of cultural supervision with Muslim social workers by Muslim supervisors.
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Griffiths, Kerry, Larissa Davies, Catherine Savage, Madeline Shelling, Paul Dalziel, Elizabeth Christy, and Rebecca Thorby. "The Value of Recreational Physical Activity in Aotearoa New Zealand: A Scoping Review of Evidence and Implications for Social Value Measurement." International Journal of Environmental Research and Public Health 20, no. 4 (February 7, 2023): 2906. http://dx.doi.org/10.3390/ijerph20042906.
Повний текст джерелаАнотація:
Internationally, there is rising interest in measuring the value of sport and physical activity to society. A critical step in valuing the sector is first establishing the relationship between engagement in sport and physical activity and the societal outcomes that ensue. This paper summarises the findings of a literature review carried out as part of a larger study on the Social Return on Investment (SROI) of recreational physical activity in Aotearoa New Zealand. The review aimed to synthesise existing evidence on the relationship between recreational physical activity and wellbeing outcomes for all New Zealanders, including tangata whenua (Māori, who are Aotearoa New Zealand’s Indigenous population). The methodology took the format of a scoping review and included a series of searches for academic and grey literature, including literature concerning Māori that might have been overlooked in a traditional academic search. The findings are grouped into five outcome areas: physical health; subjective wellbeing; individual development; personal behaviour; and social and community development. The review found some compelling evidence which shows examples of the links between sport and physical activity and outcomes in each of these areas for specific population sub-groups. In particular, for Māori, the findings demonstrate a strong impact on social and community development through building social capital and enhancing cultural identity. However, in all outcome areas, there is mixed quality evidence, a small amount of evidence on which to base definitive conclusions, and limited evidence relating to the monetary value of outcomes. The review concludes that there is a need for further research to strengthen the evidence base for social impact measurement, particularly around the impact of sport and physical activity for Indigenous populations.
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Hond, Ruakere, Mihi Ratima, and Will Edwards. "The role of Māori community gardens in health promotion: a land-based community development response by Tangata Whenua, people of their land." Global Health Promotion 26, no. 3_suppl (April 2019): 44–53. http://dx.doi.org/10.1177/1757975919831603.
Повний текст джерелаАнотація:
For Māori in Aotearoa New Zealand, land is not only an economic foundation but an anchor for tribal identity and a spiritual base. The forced alienation of Māori land since the 1800s, due to colonisation, has distanced communities from a direct relationship with their lands. There is little published research on Māori community gardens (māra) and their potential to reconnect Māori with ancestral lands. This study explores the motivations for developing māra and examines the role of māra in Māori health promotion. The paper describes findings from kaupapa Māori research that involved interviews with seven leaders of māra initiatives. Our findings suggest that the development of māra is motivated by a desire to empower Māori collectives towards a vision of vital communities thriving as Māori. Māra provide a rich site for community development grounded in a cultural connection to ancestral land. The utilization of ancestral lands enables groups to draw on a deep sense of shared identity that is rooted in those lands and fosters an intergenerational orientation. Māra offer activity linked with ancestral knowledge, customary practices and tribal connection. They provide opportunities to practice Māori language and cultural processes in functional everyday ways, and thereby strengthen a sense of commitment to protect cultural heritage as a resource for community life. Importantly, hands-on collective activity with shared decision-making, which is characteristic of māra, fosters social cohesion and collective efficacy. Overall our findings indicate that māra are land-centred community development initiatives that fit within the parameters of Māori health promotion and have much potential to contribute to achievement of Māori health promotion outcomes.
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Vanstone, Gail, and Brian Winston. "‘This would be scary to any other culture … but to us it’s so cute!’ The radicalism of Fourth Cinema from Tangata Whenua to Angry Inuk." Studies in Documentary Film 13, no. 3 (September 2, 2019): 233–49. http://dx.doi.org/10.1080/17503280.2019.1672919.
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Leach, Helen. "Tangata Whenua: An Illustrated History By Atholl Anderson, Judith Binney and Aroha Harris Wellington: Bridget Williams Books, 2014 ISBN 9781927131411. Pp. 543. NZ$100 (hbk)." Archaeology in Oceania 50, no. 2 (June 15, 2015): 117–19. http://dx.doi.org/10.1002/arco.5060.
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Pēwhairangi Trego-Hall, Tiana, Lily Kay Matariki O’Neill, Anna Fleming, and 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 (July 30, 2022): 73–83. http://dx.doi.org/10.9791/ajpanz.2022.05.
Повний текст джерелаАнотація:
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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Moeke-Maxwell, Tess. "The Face at the End of the Road." Ata: Journal of Psychotherapy Aotearoa New Zealand 16, no. 2 (December 17, 2012): 149–64. http://dx.doi.org/10.9791/ajpanz.2012.16.
Повний текст джерелаАнотація:
In the bicultural context of Aotearoa New Zealand, Māori (people of the land) and Tauiwi (the other tribe, i.e. Pākehā and other non-indigenous New Zealanders), continue to be represented in binary opposition to each other. This has real consequences for the way in which health practitioners think about and respond to Māori. Reflecting on ideas explored in my PhD thesis, I suggest that Māori identity is much more complex than popular representations of Māori subjectivity allow. In this article I offer an alternative narrative on the social construction of Māori identity by contesting the idea of a singular, quintessential subjectivity by uncovering the other face/s subjugated beneath biculturalism’s preferred subjects.
Waitara
Mai i te horopaki iwirua o Aotearoa, arā te Māori (tangata whenua) me Tauiwi (iwi kē, arā Pākehā me ētahi atu iwi ehara nō Niu Tīreni), e mau tonu ana te here mauwehe rāua ki a rāua anō. Ko te mutunga mai o tēnei ko te momo whakaarohanga, momo titiro hoki a ngā kaimahi hauora ki te Māori. Kia hoki ake ki ngā ariā i whakaarahia ake i roto i taku tuhinga kairangi. E whakapae ana au he uaua ake te tuakiri Māori ki ngā horopaki tauirahia mai ai e te marautanga Māori. I konei ka whakatauhia he kōrero kē whakapā atu ki te waihangatanga o te tuakiri Māori, tuatahi; ko te whakahē i te ariā takitahi, marautanga pūmau mā te hurahanga ake i tērā āhua e pēhia nei ki raro iho i te whainga marau iwiruatanga. Tuarua, mai i tēnei o taku tuhinga rangahau e titiro nei ki ngā wawata ahurei a te Māori noho nei i raro i te māuiuitanga whakapoto koiora, ka tohu au ki te rerekētanga i waenga, i roto hoki o ngā Māori homai kōrero, ā, ka whakahāngaia te titiro ki te momo whakatau āwhina a te hauora ā-motu i te hunga whai oranga.
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Bills, Trevor, Ala’imalo Falefatu Enari, Parehuia Enari, and Daniel Tupua-Siliva. "The realization of Pasifika success when schools de-silo Pacific students’ lives: “Pasifika mo Pasifika”." Set: Research Information for Teachers, no. 2 (October 1, 2022): 2–8. http://dx.doi.org/10.18296/set.1504.
Повний текст джерелаАнотація:
Despite the Ministry of Education Statement of Intent 2021–2026 to focus on improving equity for Māori and Pacific learners and ensure education opportunities and outcomes are within reach for every learner, these groups remain a concern in the New Zealand education system. Inequity still exists for Māori and Pacific learners. This article explores one school’s journey towards a culturally sustaining pedagogy, the de-siloing of the lives of their Pasifika students, and a re-indigenisation of the curriculum to better reflect the preexisting ways of knowing of tangata moana in order to truly achieve equitable outcomes.
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Brown, Daniela Rodica Ana-Maria. "Non-Indigenous Positionality when Engaging in de-colonising/re-indigenising Research and Its Place Within Visual Methodology." International Journal of Qualitative Methods 22 (January 2023): 160940692311597. http://dx.doi.org/10.1177/16094069231159794.
Повний текст джерелаАнотація:
The aim and purpose of this article has been to advocate for autobiographical investigation and identification of positionality when non-indigenous researchers engage in indigenous methodologies. My experience as an international adoptee from a Romanian orphanage who experienced unsafe research practice shaped my emancipatory positioning and interpretive lens. It is from this positioning and experience of marginalisation I was concerned with finding a research paradigm that positions participants not as objective objects; but rather as rivers of knowledge with stories that determine the tide of the research. The lens of tangata tiriti (people of the treaty) from which I base my practice in Aotearoa, New Zealand; invites a positionality of neighbourliness, thus prioritising de-colonising/re-indigenising methodologies. The focus for my research project explored the disconnection between teachers who hold a Biblical world view and their students who experienced feelings of agitation and frustration. The participants contributed insights about teachers’ pedagogy drawn from responding to two prompts: “what is happening when you were empowered by your teachers to flourish?” and “what is happening when you feel disempowered by your teachers?” The chosen research method Photoyarn, is a recently emerged form of photo-elicitation created by Jessa Rogers that honours aboriginal yarning circles. This article makes the case for recognizing our ontological and epistemological positioning thus maintaining authenticity in research and holding steadfast the ethical disposition intention of doing no harm.