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1
De Leon, Jennifer. "My House Burned Down." Ata: Journal of Psychotherapy Aotearoa New Zealand 16, no. 1 (October 22, 2012): 73–85. http://dx.doi.org/10.9791/ajpanz.2012.08.
Повний текст джерелаАнотація:
This article, originally presented in the context of and following a dance performance, discusses how the author, also the choreographer/performer and a dance therapist, works with movement and meaning as part of the therapeutic journey. Following some discussion about dance, the language of dance, and dance therapy, the article presents the view that the concept of relinquishment, as represented by the title of the paper, is intrinsically linked to the concept of home, and that, without recognising the significance of relinquishment, we cannot fully know or understand the concept of “home”. Both the dance work, represented in pictures in the text, and the paper itself explicate this link between home and relinquishment: presenting the idea that by recognising and embracing relinquishment we come closer to knowing wholeness and wellness. The article also describes how the performed dance My House Burned Down can be interpreted as a therapeutic process and, as such, can be seen to move through struggle to a new perspective on presently held ideas about ‘home,’ ‘self’ and the capacity and potential of one’s self.
Ko tēnei tuhinga, taketake ake i whakaatuhia i roto i te horopaki whakaari kanikani, ā, whai muri mai i matapakihia i pēhea tā te kaituhi, me te kaiwhakarite/kaikanikani me tētahi kaiwhakaora kaikanikani, whakamahi i ngā oreorehanga me ngā tikanga hai haerenga whakaora. I muri i tētahi matapakinga kanikani, ko te reo kanikani, me te whakaoranga kanikani, ka whakaatuhia e te tuhinga te aroro tuku, e ai ki tā te ingoa o te pepa, e mau pū ana ki te aroro mō kāinga , ā, inā kore e mōhio i te takenui o te tuku, kāre tātou e mōhio whānui, e mātau rānei ki te aroro o “kāinga”. Takirua ko te mahi kanikani whakaahuahia nei i roto i ngā whakaata kei roto i te kupu, me te tuhinga tonu e whakamārama ana i tē hononga o te kāinga me te tuku: he whakaaturanga i te ariā mā te kitenga, tauawhinga tukunga ka tata atu tātou ki te mōhiotanga o te kotahitanga me te oranga. Ka whakaahuahia anō hoki e te tuhinga me pēhea te whakaaritanga kanikani I Wera Taku Whare e taea ai te kī he takinga oranga ā, ka kitea te wheta ki tētahi tirohanga hou tae atu hoki te tētahi whakaarohanga hurihanga.
2
Tudor, Keith, and Colin Wrennall. "Finding a New Place to Stand." Ata: Journal of Psychotherapy Aotearoa New Zealand 21, no. 2 (March 21, 2018): 177–94. http://dx.doi.org/10.9791/ajpanz.2017.16.
Повний текст джерелаАнотація:
This article is based on an interview of Colin Wrennall conducted by Keith Tudor. We first met as a result of Keith contacting Colin with regard to The Book of Evan, and got to know each other more through some further conversations. The interview itself was conducted in a conversational style; the resulting article is based on a transcription of the interview and subsequent research, and further writing and editing. The article focuses on and covers Colin’s background and work in farming and psychotherapy and, specifically, psychodrama, and discusses the interplay between these two worlds. Following this and drawing on matters arising from the first part of our recorded conversation and subsequent writing, in the second part of the article, we discuss the phenomenon of our ageing practitioner community, sustainable professional development, and succession-planning.
Whakarāpopotonga
Ko te uiuinga o Kōrini Werenara e Kīhi Tūhoro te tūāpapa o tēnei kōrero. I ara ake te tūtakitanga tuatahi i te whakapānga atu o Kīhi i a Kōrini mō te pukapuka Te Pukapuka o Ēwana, ā, ka mōhio pai ake i a māua mai i ngā kōrerorerohangai muri ake. He kōrero te momo hiki i te pātaitai, hoi anō nō te hopu reo o taua uiuinga me ngā rangahau te pūtake o tēnei tuhinga. Ka arotake tēnei tuhinga i te whakatipuranga ake o Kōrini me tāna mahi kaipāmu, me te mahi whakaora hinengaro pokapū tonu ki te whakatautau hinengaro, ka matapaki ai i te haeretahinga o ēnei ao e rua. I muri ake mai i nga take ara ake i te wāhanga tuatahi o te hopunga reo me ngā tuhinga i tuhia, i roto i te wāhanga tuarua o te pepa, ka matapakihia te āhua o te taipakeke haere o te hunga mahi o te hāpori, te pupuri whanake ngoio me te whakatakotoranga-tauatanga.
3
Ryan, Kay. "Tua o te Aria. Doorways into Dying." Ata: Journal of Psychotherapy Aotearoa New Zealand 22, no. 1 (September 24, 2018): 37–47. http://dx.doi.org/10.9791/ajpanz.2018.04.
Повний текст джерелаАнотація:
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.
4
Waaka, Mere. "He Reo Reitū." He Rourou 1, no. 1 (November 4, 2021): 9–12. http://dx.doi.org/10.54474/herourou.1.1.2920212.
Повний текст джерелаАнотація:
I runga ngā kōrero whakawhiti a tōkū tumuaki o te Kura a Rohe o Uawa me Kahukuranui, ka kōrero hoki ki ētahi o ngā kaumātua / pakeke, otira mai ngā kai korero katoa, mai i te hāpori o Uawa ka whakaurahia te tauihu o tēnei kaupapa, kia tūteitei ai ki ngā whakangarungaru o te ao hurihuri nei, kia ora mo ake tonu atu. Ka karapinepine i ngā māramatanga me ngā kōrero tuku iho ā rātau mā ka whakatakoto i waenga i ngā reiputa o te iwi o Te Aitanga a Hauiti kia whiriwhiria mai ngā whenu o te karanga. I au e whakaritorito i ngā pūkōrero, ngā kai kōrero, ki ngā kōtiro hoki mai te whārua o Uawa, ka tō te aro, ki te hanga he rauemi, ki te whai take a hangarau, ki te pāhekoheko ki te ahurea wānanga, ki ngā horopaki o tēnei wā, ko te karanga hei ako. No reira, nā runga i te rongo i te karanga a te kura, te karanga a te hāpori kei te mimiti te reo karanga ki runga i ngā marae, ka pūmina ake te whakaaro, “he reo reitū” te kaupapa. Ko tōna tikanga ka āhei te ākonga ki te whanake, ki te whakapakari, ki te whakangungu, i runga i te tika me te pono, ngā whenu o te karanga. Ko rātau hoki te reo reitū, mo apōpō, hei kanohi mo te reo okawa, hei pupuri te reo mana-aki o te marae, kia ora ai tēnei taonga ki tua o pae. No reira ko te ahunga o te reo reitū kīhai ki ōku tīpuna, koinei te reo ka rangonatia ake e te ao wairua kārekau rawa e ōrite ana ki te kōrero ā-waha.
5
Crocket, Kathie. "Supervision as Cultural Partnership." Ata: Journal of Psychotherapy Aotearoa New Zealand 19, no. 1 (September 18, 2015): 67–81. http://dx.doi.org/10.9791/ajpanz.2015.06.
Повний текст джерелаАнотація:
The term cultural supervision has been coined as part of a strategy that implicates supervision in the support and development of culturally appropriate therapeutic practice. In Aotearoa New Zealand particular focus has been given to supervision where the client is Māori and the practitioner is a member of the dominant Pākehā culture particularly, or of other non-Māori cultures. However, while the phrase cultural supervision has entered common professional parlance, the practice has had little research attention in counselling/psychotherapy in New Zealand. Cultural supervision appears to encompass a range of understandings, and there is no clear agreement about practice implications. It is unclear what alignment there is between aspirations, regulations, and practice. This article reports on an exploratory qualitative study that investigated how supervision might work in supporting culturally appropriate counselling practice in Aotearoa New Zealand. The study’s findings are presented as a multi-voiced dialogue. This arts-based representational practice enacts the uncertainties of post-colonial experience. Its intention is to make assumptions, ideas, and practices available for discussion. Its contribution is to join current dialogue about supervision and culture, and to raise further questions about how supervision and culturally appropriate practice come together.
Whakarāpopotonga
Kua whakakaupapahia te kīanga whakahaere tikanga-ā-iwi ki tētahi peka o tētahi rautaki hono whakahaere tikanga ki te tautoko, whakangungu haumanu tikanga-ā-iwi tika. I Aotearoa tōtika tonu te aronui atu ki ngā wā he Māori te kiritaki he Pākehā o te ahurea matua, o te hunga ehara rānei i te Māori te kaiwhakawaiwai. Heoi, ahakoa kua putaputa noa mai tēnei kīanga i waenga i ngā kōrerorero ngaio, kāre anō kia āta rangahauhia kia arotikahia rānei i roto i ngā mahi kaikōrero/kaimahi hinengaro i Aotearoa. Te āhua nei he maha ngā mātauranga e tāwharauhia ana e te mahi nei, ā, kāre he whakaarohanga mō ngā hua o te mahi. Kāre i te mārama he aha ngā here mai i ngā whāinga ki ngā here me te mahi. Ko tēnei tuhinga he pūrongo rapunga matai wheako kimi me pēhea e tika ai te whakahaere tikanga hei tautokohanga kaikōrero whakawaiwai tikanga-ā-iwi i Aotearoa. Ko ngā rangahautanga kei roto i te reo maha. Ko tōna tikanga he whakatau mahara, whakaaro, mahi whakawai hoki hai matapakihanga. Ko tāna koha ko te hono ki ngā whakawhitinga korero onamata e pā ana ki te whakahaere tikanga me te tikanga-ā-iwi, ā, ki te whakaara pātai titiro me pēhea e hono tahi ai te whakahaere tikanga me te tikanga-ā-iwi.
6
Keegan, Peter, Peter Keegan, Waikato-Maniapoto, NgāTi Porou, Jeanette King, Ray Harlow, Margaret Maclagan, and Catherine Watson. "Ngā Nekehanga O TE Whakahua I TE REO Māori I Roto I TE Rautau Kua Hipa NEI." AlterNative: An International Journal of Indigenous Peoples 4, no. 2 (September 2008): 179–97. http://dx.doi.org/10.1177/117718010800400212.
Повний текст джерела
7
Paul, Joanna. "Challenges lie ahead for MTS in the Aotearoa public sphere." Pacific Journalism Review : Te Koakoa 11, no. 1 (April 1, 2005): 42–46. http://dx.doi.org/10.24135/pjr.v11i1.829.
Повний текст джерелаАнотація:
Mo ratou, ma matou, ma koutou, ma tatouFor them, for us, for everyone
As the Māori Television Service (MTS) celebrates its first year on air, it is easy to forget the long and at times painful struggle to get there, the aspirations of those who have worked in, consulted, wrote, and protested their way through the various incarnations of Māori broadcasting. The incarnations include Māori programming on mainstream television, Aotearoa Television, the Electoral College, Te Manu Aute, Nga Aho Whakaari, MTS legislation and the exhaustive process of building a new channel for all New Zealanders. We pay homage to those who have gone before and their passion to see Māori Television for and by Māori, to hear our Reo, tell our stories and to bring our way of life to all New Zealanders.
8
Pohatu, Taina Whakaatere. "Āta." Ata: Journal of Psychotherapy Aotearoa New Zealand 17, no. 1 (September 30, 2013): 13–26. http://dx.doi.org/10.9791/ajpanz.2013.02.
Повний текст джерелаАнотація:
He Whakarāpopoto
Kai te reo ōna ake whakaaro e pupūtia ai ngā take-pū Māori. He mea tuku iho tēnei e ngā mātua tīpuna ki ngā whakatupuranga o nāianei. Ki te kaha te tangata ki te raparapa haere, ka kitea tonutia te hōhonutanga o ngā takepū nei, hai arataki paitia i a ia. Ko te kaupapa o te tuhituhi nei, he arotahi i te takepū o te āta. Kai konei ka kitea ētahi tauira, hai whakamahitanga ki ngā wāhi maha, kai reira te hunga tangata. E whakapaetia kai konei anō ngā take-pū hai mahinga mā te tangata i a ia e tipu ana.
Abstract
The language has its own capacity to give a depth of meaning to Māori concepts. This was passed down by the ancestors to the present generations. A determined researcher can access the depth of these principles and find it most rewarding. This paper focuses on the principle of “āta” and examples are given which can be applied in workplaces. The claim is made that these principles can be applied to one’s own development.
9
Rockel, Barbara. "Finding Nectar: Poetry as Backstory." Ata: Journal of Psychotherapy Aotearoa New Zealand 20, no. 2 (December 30, 2016): 143–49. http://dx.doi.org/10.9791/ajpanz.2016.13.
Повний текст джерелаАнотація:
This commentary was developed around two interconnected meditations sparked by Chris Milton’s paper: firstly on the idea of poetry as complementary to the healing alchemy of analysis and secondly on how the encounter with a new landscape and culture in Aotearoa New Zealand forms the ground of transpersonal life for Pākehā, especially those of settler descent. The language of poetry, with its capacity to connect us with the mythopoeic world, is offered as a way of contextualising the arrival of Jungian analysis in this land and imaginal ground.
Waitara
I whanake ake tēnei kōrero mai i ngā taumauri hononga takirua i pupū ake i te pepa a Chris Milton: tuatahi mai i te whakaaro me haere takitahi te ruri me whakamātau tūmahu o te tātarihanga, tuarua te huanga ake o te taiao hou me te ahurea hou i Aotearoa Niu Tīreni hai hanga papa whakawhiti ki te taha wairua mō te Pākehā, torotika nei ki ngā hekenga tauiwi. Ko te reo ruri me ōna pānga ki te hono i a tātau ki te ao atua, kua homai hai horopakinga i te taenga mai o te tātarihanga Hungiana ki tēnei whenua me te papa pohewa.
10
Puke, Wiremu T. "Conception, construction and the cultural significance of Te Parapara Garden in Hamilton, Aotearoa New Zealand." Journal of New Zealand & Pacific Studies 9, no. 2 (December 1, 2021): 179–98. http://dx.doi.org/10.1386/nzps_00071_1.
Повний текст джерелаАнотація:
Te Parapara Garden is the only complete pre-European-style Māori horticultural garden in the world. Historically inspired and empirically researched, it lies within the Hamilton Gardens on a young river terrace immediately adjacent to the Waikato River in Hamilton (Kirikiriroa), Aotearoa New Zealand. In this article, Wiremu Puke (Ngāti Wairere, Ngāti Porou) ‐ a tohunga whakairo (master carver, including using pre-steel tools) and a tohunga whakapapa (genealogical expert on his tribal affiliations) of Ngāti Wairere (the mana whenua, or first people of the traditional ancestral tribal lands of Kirikiriroa) ‐ describes the design and development of Te Parapara Garden from its initial concept in 2003 and the construction of its many features, including the waharoa (gateway), pou (carved pillars), pātaka (storehouse), whatarangi (small storehouse), taeapa (fencing) and rua kūmara (underground storage pit), and the sourcing and use of kōkōwai (red ochre). The garden was completed in 2010. Its ongoing functioning, including the annual planting and harvesting of traditional pre-European kūmara (sweet potato) using modified, mounded soils (puke or ahu), is also covered. The unique Te Parapara Garden is of great cultural importance and a source of pride, knowledge and understanding for national and international visitors and empirical and academic researchers.
11
de Vries, Millie, Tiria Stewart, Theona Ireton, Karen Keelan, Jennifer Jordan, Bridget A. Robinson, and Gabi U. Dachs. "Patients’ and carers’ priorities for cancer research in Aotearoa/New Zealand." PLOS ONE 18, no. 8 (August 22, 2023): e0290321. http://dx.doi.org/10.1371/journal.pone.0290321.
Повний текст джерелаАнотація:
Background Discrepancies have been reported between what is being researched, and what patients/families deem important to be investigated. Our aim was to understand research priorities for those who live with cancer in Aotearoa/New Zealand, with emphasis on Māori. Methods Adult outpatients with cancer and their whānau/family completed a survey (demographics, selecting keywords, free-text comments) at Christchurch hospital. Quantitative and qualitative data were evaluated using standard statistical and thematic analyses, respectively. Results We recruited 205 participants, including both tūroro/patients (n = 129) and their whānau/family/carer (n = 76). Partnership with Māori health workers enabled greater recruitment of Māori participants (19%), compared to the proportion of Māori in Canterbury (9%). Cancer research was seen as a priority by 96% of participants. Priorities were similar between Māori and non-Māori participants, with the keywords ‘Cancer screening’, ‘Quality of Life’ and ‘Development of new drugs’ chosen most often. Free-text analysis identified three themes; ‘Genetics and Prevention’, ‘Early Detection and Treatment’, and ‘Service Delivery’, with some differences by ethnicity. Conclusions Cancer research is a high priority for those living with cancer. In addition, participants want researchers to listen to their immediate and practical needs. These findings may inform future cancer research in Aotearoa. Māori terms and translation Aotearoa (New Zealand) he aha ō whakaaro (what are your thoughts) hui (gathering) mate pukupuku (cancer) mokopuna (descendent) Ōtautahi (Christchurch) rongoā (traditional healing) tāne (male) te reo (Māori language) Te Whatu Ora (weaving of wellness, Health New Zealand) tikanga (methods, customary practices) tūroro (patients) (alternative terms used: whānau affected by cancer or tangata whaiora (person seeking health)) wahine (female) Waitaha (Canterbury) whakapapa (genealogy) whānau ((extended) family, based on whakapapa, here also carer)
12
Sandle, Rod. "Extending What We Can Talk About." Ata: Journal of Psychotherapy Aotearoa New Zealand 20, no. 1 (October 31, 2016): 47–56. http://dx.doi.org/10.9791/ajpanz.2016.05.
Повний текст джерелаАнотація:
Spirit has often been separated from body and mind and treated as not amenable to scientific study. A big influence in this regard was Ludwig Wittgenstein who, in 1922, came to the conclusion that the language of science was not able to talk about the mystical, saying, “There is indeed the inexpressible. This shows itself; it is the mystical” (p. 90). With the development of the science of the human mind and human relationships, spirit is perhaps becoming more amenable again to study. Alexander Lowen (1988) brought the concept of “spirit” under scientific and therapeutic observation through the concept of bio-energy, working with the body as well as the mind. Donald Winnicott (1953, 1960), through the idea of transitional phenomena, placed the language of the mystical in a psychodynamic and scientific context. Alan Schore (2012) has provided a neurophysiological way of talking about how the unconscious process contributes to human development through relationship. Patanjali’s Yogasutra, compiled 2,000 years ago, covers similar ground in a way which remains useful and relevant and which helps in understanding the distinction between mind and body and spirit.
Waitara
Tēnā ia anei i te nuinga o te wā wehea ai te wairua mai i te tinana me te hinengaro, ā, meatia ai kāre e whaiwāhi hai kuapapa mātai hinengaro. I te tau 1922, ka puta te whakataunga a Ludwig Wittgenstein kāre e taea e te reo pūtaiao te kōrero mō te tūāhu, arā, ko tāna, ‘Āe ra hoki! Kāre he kupu hai whakaahua. Koianei tōna tohu atua’ (w. 90). Kua whaneke ake nei te taiao o te hinengaro me te whakawhanaungatanga, kua rata haere pea te wā wānanga wairua. Nā Alexander Lowen (1998) i mau te ariā ‘wairua’ ki raro i te tirohanga mātai hinengaro mātai haumanu mā te ariā pūngao koiora, mahiatahitia nei te tinana me te hinengaro. Nā Donald Winnicott (1953, 1960), i whakauru te reo ā-wairua ki roto i te horopaki mātauranga pūtaiao, whakahihiko hinengaro. Kua homai e Alan Schore he ara kōrerohanga mātai whaiaroaro mō te hatepenga mauri moe ki te whanaketanga o te tangata puta mai i te whakawhanaungatanga. He rite tonu te papa pōtaea e tā Patanjali Yogasutra, i whakaemihia rua mano tau ki muri, ā, e hāngai tonu ana e whai hua tonu ana hoki me te āwhina i te mātauranga whai haere i te rangatiratanga o te hinengaro te tinana me te wairua.
13
Tarihoran, D. Elysabeth, Michelle Honey, and Julia Slark. "Younger Women’s Experiences of Stroke: A Qualitative Study." Nursing Praxis in Aotearoa New Zealand, May 2, 2023. http://dx.doi.org/10.36951/001c.73355.
Повний текст джерелаАнотація:
The incidence of stroke in younger adults is rising, especially among women. This study aims to explore the experiences of younger women who have had a stroke to understand their experience and support needs. This study used a qualitative description approach, recruiting eligible women through a snowball method. A focus group discussion was conducted to collect data, which was then analysed using thematic analysis. The five participants were 18 to 64 years old when they experienced their stroke and six to 18 years post-stroke when they participated in a focus group discussion in 2021. Four themes and 11 sub-themes emerged during the data analysis: 1) impacts of stroke (stroke onset and early experiences, physical and psychosocial effects, and changes to their roles and careers); 2) women’s reproductive health (pregnancy, on the contraceptive pill, and effect of anticoagulants on menstruation); 3) self-management (being a woman, healthcare monitoring, and self-care); and 4) support (internal and external support). The younger woman’s burden after stroke is complex due to their risk factors, symptoms, and recovery needs. Therefore, developing specific long-term rehabilitation strategies for younger women are needed for more effective stroke rehabilitation and recurrent stroke prevention. TE REO MĀORI TRANSLATION Ngā wheako o ngā wāhine taitamariki o te roro ikura: He rangahau whakaahua kounga Ngā Ariā Matua E piki haere ana te pānga o te roro ikura i waenga i ngā pakeke āhua taitamariki, otirā he tino pērā mō te wahine. E whai ana tēnei rangahau kia tūhuratia ngā wheako o ngā wāhine taitamariki kua pāngia e te roro ikura kia mārama kē atu ō rātou wheako me ō rātou hiahia tautoko. I whakamahia e tēnei rangahau tētahi ara whakamārama whakaahua kounga, nā te rapu haere i ngā wāhine āhei mā tētahi huarahi torotoro tangata. I whakahaeretia tētahi hui whakawhiti kōrero hei kohikohi raraunga, ā, ka tātaritia i muri mā te tātari ā-tāhuhu. Ko te pakeke o te hunga whakauru kei waenga i te 18 ki te 64 tau i te pānga o tō rātou roro ikura, ā, e ono ki te tekau mā waru tau i muri i te roro ikura ka whai wāhi ki te hui whakawhiti kōrero, i te tau 2021. E whā ngā tāhuhu, 11 hoki ngā tāhuhu whāiti i puta i roto i te tātaritanga raraunga: 1) ko ngā pānga o te roro ikura (te ekenga mai o te roro ikura me ngā wheako tuatahi, ngā pānga ā-tinana, ā-wairua, ā-hinengaro hoki, ngā panonitanga ki ō rātou tūranga mahi, ara mahi hoki); 2) te hauora whakaputa uri o ngā wāhine (te hapūtanga, te pire ārai hapū, te pānga o ngā rongoā whakakūtere toto ki te ikura wahine); 3) te whakahaere i a ia anō (te noho hei wahine, te aroturuki manaakitanga hauora, te taurima a te tangata i a ia anō); me te 4) tautoko (whakaroto, whakawaho anō hoki). He matatini ngā āhuatanga o ngā kawenga mō te wahine taitamariki i muri i te ikura, nā ngā āhuatanga tūraru, ngā tohu o te mate, me ngā hiahia mātūtū. Nā reira, me whakatupu rautaki whakamātūtū mō te wā roa mō ngā wāhine taitamariki, e kaha ake ai te whai hua o ngā mahi whakaora i muri i te roro ikura, me te ārainga i te pānga anō o te roro ikura. Ngā kupu matua: ngā wheako roro ikura; ngā pānga roro ikura; te whakamātūtūtanga i muri i te roro ikura; ngā tūraru roro ikura; mōrehu nō te roro ikura; ngā wāhine taitamariki
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Cleave, Peter. "He whakaaro moo te reo Maaori: Some thoughts about the Maori language." Te Kaharoa 7, no. 1 (January 8, 2014). http://dx.doi.org/10.24135/tekaharoa.v7i1.58.
Повний текст джерелаАнотація:
This paper considers the language from several points of view including leadership, identity and literacy. Attention is given to possibilities for language development, recent literature and future emphases.
Contents
1 Background
2 Homes and Locales
3 Language leadership and direction
4 Identity and Property
5 Literacy
6 Language Leaps
7 Concluding comments
Bibliography
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Jauny, Ray, Jed Montayre, Rhona Winnington, Jeffrey Adams, and Stephen Neville. "Nursing Students’ Perceptions of Assisted Dying: A Qualitative Study." Nursing Praxis in Aotearoa New Zealand, March 29, 2024. http://dx.doi.org/10.36951/001c.94582.
Повний текст джерелаАнотація:
Assisted dying became a legal choice in November 2021 following the passing of the End of Life Choice Act (2019) in New Zealand. This new means of dying allows individuals to pursue the right to die should they meet the legislated criteria. The availability of assisted dying raises questions regarding nursing practices and responsibilities in relation to the service. The aim of this study was to gain insight into nursing students’ views about assisted dying in Aotearoa New Zealand. A qualitative descriptive study using a qualitative survey with a paper-based questionnaire was undertaken among nursing students enrolled in a Bachelor of Nursing (BN) programme at a single tertiary education organisation in 2019. Responses from 192 students were analysed using content analysis. Three categories were identified: supportive on the basis of personal choice; disapproval on the basis of personal beliefs; and taking a professional stand as a nurse. The categories present the distinct and opposing views expressed by nursing students regarding assisted dying, with the extent of support or disapproval being supported by their recognition of personal autonomy, their own belief systems and their views of roles expected of nurses. This research highlighted that nursing students’ views about assisted dying were influenced by both personal and professional factors, and at times these were dichotomous. Ethical and practice challenges concerning assisted dying must be recognised and acknowledged. The nursing education sector should include topics related to assisted dying in the curricula and work with students to, where necessary, reconcile any ethical issues that arise. This will ensure that future nurses are prepared and equipped with knowledge and skills in providing care to patients and families considering or requesting assisted dying. Te reo Māori translation Ngā whakaaro o ngā pia tapuhi ki te mate whakaahuru: He rangahau kounga Ngā Ariā Matua I whakamanaia ā-turetia te mate whakaahuru o te tangata i te marama o Nōema 2021 i muri i te pāhitanga o te Ture mō te Whiringa mō te Mutunga o te Oranga (2019) i Aotearoa. Mā tēnei ara hou ki te matenga ka taea e te tangata takitahi te whai i tana tika kia mate, ki te tutuki i a ia ngā paearu ā-ture. Nā te wāteatanga mai o te mate whakaahuru mō te tangata, ka ara ake ētahi pātai mō ngā tikanga mahi tapuhi me ō rātou haepapa mō te kaupapa āwhina hou. Te whāinga o tēnei rangahau he whai kia mārama ki ngā whakaaro o ngā pia tapuhi ki te mate whakaahuru o te tangata i Aotearoa. I mahia tētahi rangahau whakaahua kounga nā te whakamahi uiuinga kounga, ki tētahi rārangi pātai pepa i waenga i ngā pia tapuhi i rēhitatia ki tētahi akoranga Paetahi mō Te Tapuhitanga (BN) i tētahi whare whakaako kotahi i 2019. I tātaritia ngā whakautu mai i ngā ākonga 192 nā te whakamahi tātaritanga kōrero. E toru ngā kāwai i tautuhitia: ērā i tautoko i runga i te whiringa whaiaro; te korenga e whakaae i runga i ngā whakapono tāngata takitahi; me te tū hei tangata ngaio, arā, hei tapuhi. Ko ngā kāwai kei te whakaari i ngā tū motuhake, tauaro hoki i whakapuakina e ngā pia tapuhi mō te mate whakaahuru, me kī, kei te āhua o tō rātou whakaae ki te mana motuhake o te tangata mōna anō, o ō rātou pūnaha whakapono, me tō rātou titiro ki ngā mahi e tika ana mā te tapuhi, te kaha tautoko, te kaha whakahē rānei ki te ara hou. Tā tēnei rangahau he whakatairanga i te kawenga o ngā whakaaro o ngā pia tapuhi mō te mate whakaahuru e ngā pūtake whaiaro, me ngā pūtake ngaio, ā, i ētahi wā he noho tauwehe ēnei pūtake e rua. Me mātua kite, me mātua urupare ki ngā wero matatika me ngā wero i te wāhi mahi o te mate whakaahuru. Me uru ki te rāngai akoranga tapuhi ētahi kaupapa e pā ana ki te mate whakaahuru i roto i te marautanga me te mahi tahi ki ngā ākonga ki te tuitui tahi i ngā take matatika ka ara ake, i ngā wāhi e tika ana. Mā konei ka tika te whakangungu, te hoatu pūkenga hoki ki ngā tapuhi o āpōpō, ka whiwhi hoki i te mātauranga me ngā pūkenga e tika ana hei tiaki i ngā tūroro me ō rātou whānau e whiriwhiri nei, e inoi nei rānei, ki te mate whakaahuru mō rātou. Ngā kupu matua mate whakaahuru; te taurimatanga i te mutunga o te ora; ngā ture; te akoranga tapuhi; ngā pia tapuhi; te rangahau kounga
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Lemon, Ruth, Kerry Maree Lee, and Hēmi Dale. "The marau Hangarau (Māori-medium Technology curriculum): Why there isn't much research but why there should be!" Australasian Journal of Technology Education 6 (October 21, 2020). http://dx.doi.org/10.15663/ajte.v0i0.71.
Повний текст джерелаАнотація:
Hangarau is under-researched. Research in this field, from historical case studies to exploration of hangarau practice across a range of educational contexts, is needed. We examine the significant gap by outlining the timelines leading up to the third cycle of curriculum design and implementation of the marau hangarau. The dataset is drawn from a larger project consisting of interviews with tuakana-curriculum designers (Lemon, 2019) and document analysis of material sourced through requests for official information (Ministry of Education, 1999-2003, 1999-2008, 2003-2012, 2007-2009).Hangarau needs to be researched. As a decolonising curriculum, coming from a Māori foundation of thinking and being, it connects future, past and present in a holistic approach to technological practice. Research will inform the next generation of curriculum designers, and strengthen sector understandings of hangarau. This will be reflected in classroom practice, with better uptake and engagement in hangarau–building on our past achievements. How can we plan ahead if we do not know what has been done? We need to value the work done by those who have toiled to develop a new way of learning for our tamariki mokopuna.He marautanga reo Māori tÄ“nei mÄ ngÄ kura reo MÄori. NÅ reira, he tika te whakaputa whakaaro, te rangahau māna ki te reo rangatira. Heoi anÅ, ko tÅ mÄtou hiahia kia tukuna atu tÄ“nei kÅrero ki te tokomaha, nÄ reira te whakamahi i Ä“tahi kupu Māori torutoru noa iho i tÄ“nei wÄ. Hei tÅna wÄ, ka rere pai te reo rangatira ki konei, ki Aotearoa nei, tae atu ki ngÄ tÅpito o te ao. We incorporate te reo MÄori in writing about a MÄori language curriculum taught in classrooms through the medium of the MÄori language. There is a glossary at the end of the article for those readers who do not speak te reo Māori.
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Kelly, Hemi. "Ngā Tikanga Whakamāori Kōrero." Te Kaharoa 10, no. 1 (May 5, 2017). http://dx.doi.org/10.24135/tekaharoa.v10i1.171.
Повний текст джерелаАнотація:
Nō te whakamanatanga o te Ture Reo Māori i te tau 1987 ka ara ake i tana moe te mahi nei o te whakamāori kōrero. Nā te ākinga e taua ture i puāwai ai te ahumahi whakamāori i ngā tau tata o muri mai, ā, mohoa nei e kaha tonu ana i te rāngai pāpāho, i te rāngai ture me te rāngai mātauranga. Hei tā Te Rōpū Kaiwhakamāori ā-waha, ā-tuhi o Aotearoa1 e tika ai tētehi whakamāoritanga me mau tonu te aronga ake o ngā kōrero ake, ā, kia kaua rawa atu te whakaaro e whakariroia, e tāpirihia, e tangohia rānei e te kaiwhakamāori.2 Ahakoa he aha te reo, ahakoa te momo reo, kei te kaiwhakamāori te haepapa ki te whakatutuki i tēnā whāinga, engari te kaiwhakamāori tuhinga pakimaero, ko te wātea ōna kei te āhua o tāna whakamāori i te tuhinga, inā hoki, kotahi te kōrero, manomano whakamāoritanga. E rua ngā tino tikanga hei whāinga mā te kaiwhakamāori; ko tētehi ko te whakaahurea-tauiwi3 i te kōrero, arā, ko te mau tonu ki te ahurea me ngā ariā o te tuhinga ake, ahakoa pēwhea nei te rerekē o taua ahurea me aua ariā i ō te reo tuarua. Tēnā ko tēnei, ko te whakaahurea-māori4 i te kōrero, arā, ko te whakahāngai mai i te ahurea me ngā ariā o te tuhinga ake ki ō te reo tuarua (Yang, 2010). Ehara noa iho i te whakamāori ākupu, engari he whakamāori i te ahurea kia tau ai te noho o te kōrero i roto i te reo tuarua. Kāti, kia tirohia ētehi tauira o mua me ētehi o nā tata nei i whakamāorihia mai i te reo Pākehā e whai ana i ēnei tikanga whakamāori e rua. Mā te pēnā e mōhiotia ai me pēwhea te kaiwhakamāori tuhinga pakimaero i ēnei rā. Ko te Paipera Tapu te pukapuka kua kaha rawa te whakamāorihia, huri i te ao. Kua eke tonu ki te 3000 ngā reo o tēnei pukapuka (Wycliffe Global Alliance, 2017). Nō te tau 1827 i tāia tuatahitia ai ētehi wāhanga o te Paipera Tapu i Poihākena. He mea whakamāori aua wāhanga nā ngā mihingare, nā Henry “Karuwhā” rāua ko tana teina, ko William “Parata” Williams (New Zealand Bible Society, 2017). Kei whea rā he tauira i tua atu i tā rāua i waiho mai ai hei whakaatu i te tikanga o te whakaahurea-tauiwi i te kōrero? Ahakoa he rerekē noa atu tā te Karaitiana titiro ki te ao, i tā te Māori, kāore ngā koroua rā i paku whai ki te whakaahurea-māori i ngā kōrero. Heoi anō, he whāinga anō tā ngā mihingare i pēnā ai rātou. Nā te pēnā i ako ai ngā iwi Māori i ngā tikanga me ngā ariā ā-ahurea o te whakapono Karaitiana.
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Komene, Ebony, Lisa Sami, Coral Wiapo, Josephine Davis, and Sue Adams. "Whakarōpū: An Exemplar Fostering Professional Development and Cultural Growth With a Collective Grouping of Māori, and Pacific, Nurses." Nursing Praxis in Aotearoa New Zealand, December 14, 2023. http://dx.doi.org/10.36951/001c.90845.
Повний текст джерелаАнотація:
The path to increasing and fostering the Māori and Pacific nursing workforce in Aotearoa New Zealand is multifaceted and requires Indigenous solutions. As part of a national workforce programme to increase Māori and Pacific enrolled nurses in primary healthcare, the workforce team developed and supported a whakarōpū (collective grouping) to attend and present at the National Enrolled Nurse Conference. This paper reports on the experiences of five Māori and two Pacific nurses, together with three senior Indigenous nurse leaders, as a whakarōpū. Ongoing kōrerorero (conversations), both face-to-face and online, was the primary data source; however, participants also provided written and verbal feedback. Through kaupapa kōrero, a collective analysis of the data was conducted. To mitigate the barriers created by a dominant Western-centric learning culture, whakarōpū is a successful example of how to foster flourishing learning experiences for Māori and Pacific nurses. Keeping Māori and Pacific nurses connected, participating, and maintaining dialogue is essential for their collective professional development and cultural growth. The whakataukī, waiho i te toipoto, kaua i te toiroa (let us keep close together, not wide apart), describes the weaving of people, and their aspirations as Māori and Pacific nurses who feel prepared to lead and provide culturally responsive care for their communities. Supporting whakarōpū is essential for Māori and Pacific nurses to develop cultural connections, enable clinically and culturally safe spaces, and feel empowered and prepared for leadership. Te reo Māori translation Ko te Whakarōpū, he Tauira Whai Painga Poipoi i te Whakapakaritanga Ngaio me te Tupunga Ahurea me tētahi Rōpū Tapuhi Māori, Moana-nui-a-Kiwa hoki Ngā Ariā Matua He tini ngā pekanga o te ara whakapiki, poipoi hoki i te ohu kaimahi tapuhi Māori, Moana-nui-a-Kiwa hoki, ā, me kimi hoki he rongoā nā ngā iwi taketake i te tuatahi. I whakawhanaketia e te tira kāhui kaimahi tētahi ohu whakarōpū (collective grouping) kia tae atu, kia tāpae kōrero hoki ki te Hui ā-Motu o ngā Tapuhi Rēhita, hei wāhanga o tētahi hōtaka ohu kaimahi ā-motu e whai nei ki te whakapiki i ngā tapuhi Māori, me ō Te Moana-nui-a-Kiwa. E tāpae kōrero ana tēnei tuhinga mō ngā kitenga a ētahi tapuhi Māori, Moana-nui-a-Kiwa hoki e rima, tae atu ki ētahi kaihautū tapuhi taketake mātāmua tokotoru, hei ohu whakarōpū. I noho ko ngā kōrerorero ā-kanohi, tuihono hoki hei puna raraunga tuatahi; ahakoa rā, i tāpaetia hoki e ngā tāngata whai wāhi mai ētahi whakaaro ā-tuhi, ā-kōrero hoki. I kawea ngā tātaritanga tōpū nā roto i ngā kaupapa kōrero. Hei kaupare i ngā maioro nā te ahurea akoranga o whenua kē i whakaara, he mea pai te ohu whakarōpū hei penapena i ngā wheako akoranga mō ngā tapuhi Māori, ō Te Moana-nui-a-Kiwa hoki. He mea taketake te whai kia honohono ngā tapuhi Māori, me ō Te Moana-nui-a-Kiwa, kia whai wāhi tonu, kia kōrerorero tonu mō tō rātou mahi whakapakari ngaio, tupunga ahurea hoki. E ai rā te whakataukī, waiho i te toipoto, kaua i te toiroa (let us keep close together, not wide apart), kei reira te tauira o te whakapipiri i te tangata, me ō rātou wawata hei tapuhi Māori, Te Moana-nui-a-Kiwa hoki, kua oti te whakangungu hei kaiarataki, hei kaikawe taurimatanga tika ā-ahurea hoki mō ō rātou hapori. He mea taketake te tautoko i ngā ohu whakarōpū mā ngā tapuhi Māori, me ō Te Moana-nui-a-Kiwa hei whakawhanake i ngā hononga ahurea, hei whakarite wāhi haumaru ā-tiakinga tūroro, ā-ahurea hoki, kia piki anō tō rātou mana, kia tika te tū ki te ārahi i ētahi atu.
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Fostekew, Sarah L., Patrea R. Andersen, and Isaac Amankwaa. "Addison’s Disease and Adrenal Crisis: A Phenomenological Study of the Patient Experience." Nursing Praxis in Aotearoa New Zealand 39, no. 2 (December 22, 2023). http://dx.doi.org/10.36951/001c.90846.
Повний текст джерелаАнотація:
This study aimed to investigate the lived experiences and issues central to patients with Addison’s disease when they are hospitalised due to an adrenal crisis. Interpretive phenomenology was used to explore and understand the experiences of six participants with a diagnosis of Addison’s disease who had experienced one or more adrenal crises. Their shared experiences were analysed using Braun and Clarke’s thematic analysis. Three key themes arose from the analysis that explained participants’ experiences: responding, adjusting, and learning. The ‘Addison’s and adrenal crisis patient experience model’ was developed to illustrate how responding, adjusting, and learning impact the patient experience. To support future patients with Addison’s disease, this inquiry recommends education for healthcare practitioners in primary care and secondary services, particularly medical practitioners, nurse practitioners, and nurses who are likely to to aid treatment of adrenal crises. The development of a support group for people living with Addison’s disease to be able to connect and share experiences, was suggested by the participants. This in conjunction with education programmes may prevent adrenal crises and hospitalisations. The development of a clinical guideline is recommended to best support and instil confidence for healthcare practitioners, their patients and families. Te reo Maōri translation Te mate Addison me te tairaru repe kōihi: He mātainga whakaaro tūroro mō ōna wheako Ngā Ariā Matua Ko te whāinga o tēnei mātainga he tūhura i ngā wheako i te ao nei, me ngā take nunui ki ngā tūroro kua pākia e te mate Addison, ina kawea ki te hōhipera mō tētahi tairaru repe kōihi. I whakamahia te tikanga mātainga whakaaro wheako hei tūhura, hei rapu māramatanga hoki mō ngā wheako o ētahi tāngata tokoono whai wāhi mai kua tohua ki te mate Addison, kua pā mai hoki tētahi tairaru repe kōihi, neke atu rānei i te kotahi, ki a rātou. I tātaritia ō rātou wheako tiri mā te whakamahi i te tātaritanga tāhuhu a Braun rāua ko Clarke. E toru ngā tāhuhu i ara ake i te tātaritanga i whakamārama i ngā wheako o te hunga whai wāhi mai: te urupare, te panoni, me te ako. I whakawhanaketia te ‘tauira wheako tūroro mō te mate Addison me te tairaru repe kōihi’ hei whakaahua he pēhea te pānga o te urupare, te panoni, ki ngā wheako o te ākonga. Hei tautoko i ngā tūroro ka pāngia e te mate Addison ā ngā rā e tū mai nei, e whakahau ana tēnei tūhuratanga kia haere he akoranga mō ngā kaimahi hauora taumata tuatahi, taumata tuarua, otirā mō ngā tākuta, ngā tapuhi mātanga me ngā tapuhi tērā pea ka āwhina i ngā taurimatanga tairaru repe kōihi. I huatautia e te hunga whai wāhi te whakawhanaketanga o tētahi rōpū tautoko mō te hunga e noho tahi ana me te mate Addison kia āhei ai rātou te tūhono me te tiri wheako. Mā tēnei āhua, i te taha o ngā kaupapa mātauranga ka taea pea te ārai i ngā tairaru repe kōihi, me ngā nohonga ki te hōhipera. E tūtohutia ana te whakawhanaketanga o tētahi aratohu taurima tūroro kia tino pai ai te tautoko me te whakaū i te māia ki roto i ngā kaimahi taurimatanga hauora, ō rātou tūroro me ō rātou whānau hoki. Ngā kupu matua te mate Addison, tairaru repe kōihi, te tapuhi, te akoranga tūroro, ngā wheako tūroro, te mātainga whakaaro wheako
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Hendry, Christine. "A Process to Inform Rural Nursing Workforce Planning and Development." Nursing Praxis in Aotearoa New Zealand, April 20, 2024. http://dx.doi.org/10.36951/001c.115490.
Повний текст джерелаАнотація:
With many rural health workers approaching retirement age, a local district in Aotearoa New Zealand embarked on a project to identify the current status of the nursing and kaiāwhina (support worker) workforce to develop a visionary plan for the future to match community health needs. There were four-stages to the project: 1) profile the current population and health resources available in the community; 2) profile the current nursing workforce; 3) survey local nurses regarding their current work and future plans; and 4) seek perspectives of local nurses, health managers and community representatives on strategies to sustain a future nursing workforce. This paper focuses on the first two stages of this project. Using postcodes as a geographic locator, the parameters of the health service catchment were established. Local council and census data relating to the catchment were used to build the district’s profile, while websites provided information on current health service availability. Nursing annual practising data linked to postcodes provided the nursing workforce profile. The finalised framework was designed to inform a future match between the nursing workforce and the district’s community’s health needs. Replication of the process, this profiling framework, has the potential to benchmark progress with nursing workforce development over time, as well as benchmark nursing workforce capacity between rural localities. The findings from the profiling allowed us to demonstrate the uniqueness of the district’s population, the health services available, and both the precariousness and potential of a nursing workforce. Te reo Māori translation He hātepe hei kawe whakamua i te whakamaheretanga tapuhi tuawhenua me te whakawhanaketanga Ngā ariā matua Nā runga i te tatanga o te huhua o ngā kaimahi hauora tuawhenua ki te reanga tuku mutunga mahi, i whakarewaina e tētahi rohe whāiti i Aotearoa tētahi kaupapa hei tautuhi i te tūnga o te kāhui kaimahi tapuhi, kaiāwhina hoki, hei tārei i tētahi mahere matawhānui mō āpōpō, kia hāngai ki ngā hiahia hauora o te hapori. E whā ngā kauwhata o te kaupapa: 1) he kawe i tētahi inenga o te kōtaha taupori, me ngā rawa hauora e wātea ana i te hapori; 2) he ine i te kāhui kaimahi tapuhi o nāianei; 3) he uiui i ngā tapuhi o te rohe mō tō tātou mahi o nāianei, me ō rātou mahere mō āpōpō; me te 4) rapu whakaaro o ngā tapuhi o te rohe, ngā kaiwhakahaere hauora me ngā kanohi hapori mō ngā rautaki whakaū i tētahi kāhui tapuhi toitū mō ngā rā e heke mai nei. E anga ana tēnei tuhinga ki ngā kauwhata tuatahi e rua o tēnei kaupapa. Nā te whakamahinga o ngā waehere poutāpeta hei tūtohu takiwā, i tātaitia ngā taupā mō te whānui o te rohe hauora. I whakamahia ngā raraunga kaunihera ā-rohe, ngā raraunga tatauranga hoki mō te rohe, hei whakapūmau i te kōtaha o te takiwā, ā, i whakamahia hoki ngā pae tukutuku hei hora mōhiotanga mō te wāteatanga ratonga hauora o nāianei. Nā ngā raraunga mahi tapuhi ā-tau i paiheretia ki ngā waehere poutāpeta i hora te kōtaha kāhui kaimahi tapuhi. I āta hoahoatia te anga i whakaotingia kia whakamahia hei pou tūtohu mō te whakatairitenga o te kāhui kaimahi tapuhi ki ngā hiahia hauora o te hapori o te takiwā. Ki te tukuruatia tēnei hātepe, mā te whakamahi i te anga ine i te āhua o te takiwā, ka taea pea te tirotiro mehemea kei te eke te whanaketanga kāhui tapuhi ki ngā tohu i whakaritea, waihoki, te tirotiro mehemea kei te eke haere te raukaha kāhui tapuhi ki ngā rohe tuawhenua maha. Nā ngā kitenga o tēnei inenga i āhei ai mātou ki te whakaahua i te āhua motuhake o te taupori o te takiwā, i ngā ratonga hauora hoki e wātea ana, me te tītengi, te pitomata hoki o tētahi kāhui tapuhi. Ngā kupu matua: Aotearoa, te ine i te hapori, te kāhui kaimahi hauora tuawhenua, te tapuhi tuawhenua, ngā ratonga tapuhi tuawhenua, te whakmahere kāhui kaimahi
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Papesch, Te Rita. "A Māori Model of Leadership Practice." Te Kaharoa 17, no. 1 (November 3, 2021). http://dx.doi.org/10.24135/tekaharoa.v17i1.373.
Повний текст джерелаАнотація:
He Waka Hiringa (HWH) is a Masters of Applied Indigenous Knowledge offered as a programme of two years’ study by Te Wānanga o Aotearoa. The main pre-requisite for enrolment in to this graduate degree is for the student to be a master of their own practice, whatever that practice may be. In other words, they are already leaders in their own field of practice. My task is to help them clarify how they indigenise their practice; introduce them to academic processes to achieve the rangahau (research) around this and encourage them to create their own Models of Practice (MsOP) to guide them as they work with students or clients.
In six years three cohorts of students have succesfully graduated through my encouragement in the development and approval of about 100 different new MsOP, each unique in its own way. These add to the use by graduates of HWH to models such as Whare Tapatoru ( Wi Te Tau Huata Snr. 1967, personal communication), Whare Tapawhā (Durie, M. 1984), Te Wheke (Pere, R. 1997) and Poutama Pōwhiri (Huata, P. 2011) to name a few well known MsOP.
In terms of a Leadership MOP I have not seen a better model than that created by Te Wairere Te Pūāwaitanga o te Whakaaro Ngaia (my youngest child and daughter) to fulfil the requirements of her Masters in Management Communications and Te Reo Māori (Māori Language) graduate degree at The University of Waikato. I am going to use her MOP for leadership in competitive Kapa Haka[1] (Māori performing arts) as my model in this delivery with her permission. The title comes from a waiata-ā-ringa (action song) composed by one of her tuākana (older sisters), Te Ingo Karangaroa Ngaia, entitled ‘He Rākau Taumatua!’[2], for their whānau (family) kapa haka, Te Haona Kaha.
[1] I use capital letters when talking about the art form and small letters when talking about a group that does the art form.
[2] “He rākau taumatua” was first performed as a whakawātea by Te Haona Kaha kapa haka at the Tainui Waka Cultural Trust Regional Kapa Haka competitions in 2016.
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Irwin, Kathie. "Maori Education in 1993: A Review and Discussion." New Zealand Annual Review of Education, no. 3 (December 5, 1993). http://dx.doi.org/10.26686/nzaroe.v0i3.1074.
Повний текст джерелаАнотація:
Was 1993 a happening year or was 1993 a happening year! A number of significant events, in national as well as global terms, occurred. It was: the centenary year of Women’s Suffrage in Aotearoa; the International Year of the World’s Indigenous People, linking “an estimated 250 million indigenous people in more than seventy countries around the world” (Te Puni Kokiri, 1993a); an election year; and the final year of the Development Decade, which was outlined as the third objective of the kawenata, the covenant, declared by Maoridom at the Hui Taumata, the Maori Economic Development Summit held in 1984, marked in Te Rapa this year with the holding of the 1993 National Commercial and Economic Development Conference, organised by the Ki Tua o Te Arai Trust (Te Puni Kokiri, 1993b). Each of these events has major implications for Maori education during 1993 and beyond. Analyses of the implications of these events for Maori education provide the major organising themes for this paper. The events of 1993 have stimulated much critical debate, research and scholarly analyses of the issues they encompass. We will all be the richer for the publication of these new works. Numerous conferences have been held and books launched. Some of the books capturing this year’s themes with significance for Maori education include: Standing in the Sunshine (Coney, 1993); Maori Women and the Vote (Rei, 1993); Nga Mahi Whakaari a Titokowaru, Ruka Broughton’s previously unpublished draft doctoral thesis (Broughton, 1993) (the first Maori text on Titokowaru to be published, following the two previously published texts in English by Pakeha writers); Learning Liberation: Women as Facilitators of Learning (Manchester and O’Rourke, 1993); Te Ara Tika: Maori and Libraries – A Research Report (MacDonald, 1993); Educating Feminists: Life Histories and Pedagogy (Middleton, 1993); Te Maori i roto i nga Mahi Whakaakoranga – Maori in Education (Davies and Nicholl, 1993); Women Together: A History of Women’s Organisations in New Zealand (Else et al., 1993); and Te Hikoi Marama, Volume 2 – A Directory of Maori Information Resources (Szekely, 1993)...
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Smith, Meg, Julie Blamires, and Mandie Foster. "The Impact of Policies and Legislation on the Structure and Delivery of Support Services for Children With Cerebral Palsy and Their Families in Aotearoa New Zealand: A Professional Perspective." Nursing Praxis in Aotearoa New Zealand, December 22, 2022. http://dx.doi.org/10.36951/001c.38925.
Повний текст джерелаАнотація:
The Aotearoa New Zealand health system in Aotearoa New Zealand currently provides disability support services to children living with cerebral palsy and their families built on key policy and legislation which has created two distinct disability support pathways. One pathway is provided through the Accident Compensation Corporation and the other through Te Whatu Ora (Health New Zealand) districts. There is consensus that these pathways result in significant inequities in terms of support service delivery. Māori and Pacific People are particularly impacted by this inequity. In the absence of literature that critically analyses this situation, the purpose of this paper is to examine, understand and critique how disability support services are structured and delivered to children living with cerebral palsy and their families in Aotearoa New Zealand. Two clinical vignettes illustrate the challenges and inequities faced by families and demonstrates how the two separate pathways impact service delivery, opportunities to thrive and health outcomes. This paper will highlight that there is a need for a review of the current system which is timely considering the recent establishment of Te Whatu Ora - Health New Zealand, Te Aka Whai Ora - Māori Health Authority, and Whaikaha - the Ministry for Disabled Peoples. TE REO MĀORI TRANSLATION Te pānga o ngā kaupapa here me ngā ture ki te hanganga me te horanga o ngā ratonga tautoko mō ngā tamariki kua pāngia e te mate whakatīmohea, me ō rātou whānau i Aotearoa: He tirohanga ngaio Ngā Ariā Matua Ko tā te pūnaha Hauora o Aotearoa o tēnei wā he hora ratonga tautoko ki ngā tamariki kua pāngia e te mate whakatīmohea me ō rātou whānau. E rua ngā ara tautoko hauātanga motuhake kua waihangatia, i roto i ngā whakatau kaupapa here me ngā ture matua. Ko tētahi ara he mea whāngai ki te pūtea, he mea hora hoki mā roto i te Kāporeihana Āwhina Hunga Whara, he Whakahaere Karauna; ko tētahi ka horaina mā ngā rohe o Te Whatu Ora (Health New Zealand). Ko te whakaaro o te nuinga, nā ēnei ara e rua he maha ngā korenga e ōrite o ngā horanga ratonga tautoko. Ko ngāi Māori me Ngā Iwi o Te Moana-nui-a-Kiwa te hunga ka tino pāngia e ēnei korenga e ōrite. Mā ētahi pūrākau poto taurima tūroro e rua, kotahi pūrākau mō tētahi, mō tētahi, e whakaahua ngā rerekētanga o te wātea me te horanga i ngā ratonga hauora, tautoko hoki. E anga ana tēnei pepa ki te whakaahua he pēhea te waihanga o ngā ratonga tautoko hauātanga ki ngā tamariki kua pāngia e te mate whakatīmohea me ō rātou whānau i Aotearoa, me te whakakite i ngā taumahatanga me ngā korenga e ōrite kei mua i ngā whānau, e pēhi nei i ō rātou whāinga wāhi kia puāwai, me ō rātou pūtanga hauora. E akiaki ana tēnei pepa kia whakahoutia wawetia te pūnaha o nāianei, ā, he mea tika mō tēnei wā, i muri i te whakatūranga i tēnei tau o Te Whatu Ora, o Te Aka Whai Ora (Māori Health Authority) me Whaikaha (Ministry of Disabled People). Ngā kupu matua: te mate whakatīmohea, tamariki, ngā whānau, ture, kaupapa here
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Burgess, Jean-Michel, and Michelle Honey. "Nurse Leaders Enabling Nurses to Adopt Digital Health: Results of an Integrative Literature Review." Nursing Praxis in Aotearoa New Zealand, December 22, 2022. http://dx.doi.org/10.36951/001c.40333.
Повний текст джерелаАнотація:
Digital health is expanding, driven by international and national strategic imperatives for improving health systems. Nurses are key stakeholders in healthcare and therefore nursing leadership plays a key role in supporting the nursing workforce to develop the skills to fully engage with digital health. This review aims to synthesise the research exploring how nurse leaders can develop digital capability in the nursing workforce using the research question: “How do nursing leaders enable hospital nurses to adopt and use digital health technology?” The literature search utilised three databases: CINAHL, MEDLINE and EMBASE, plus Google Scholar and hand searching using keywords based on four concepts: nurses, leadership, digital health and in a hospital setting. Articles needed to be in English and published from 2015 to 2022. The search netted 909 articles, which after removal of duplicates and screening, including screening for quality, resulted in eight studies. For the findings three main themes were identified: “Connecting the digital and clinical worlds”, “Facilitating digital practice development” and “Empowering nurses in the digital health world”. Nurse leaders need to create a link between clinical and digital worlds to facilitate integration of digital tools into nursing practice and this requires them to have digital competence and credibility. To facilitate digital practice, they need to drive education and practice development; have visibility in clinical practice to advocate for nurses and to hear and relay their concerns, which will facilitate solutions. Providing adequate resources is also important. Dedicated digital nurse champions can support nurse leaders in facilitating the adoption and use of digital health. In conclusion, nurse leaders can support hospital nurses to adopt and use digital health technology and this may be accomplished by using aspects of transformational leadership, though confirming this is an area for further research. TE REO MĀORI TRANSLATION Ka kawea ake e ngā kaiārahi tapuhi te hauora matihiko: Ngā hua o tētahi arotake pukapuka tuhinga tōpū Ngā Ariā Matua Kei te whakawhānui haere te hauora matihiko, he mea pana whakamua e ngā ākinga ā-ao, ā-motu hoki hei whakapiki i ngā pūnaha hauora. He kaipupuru pānga taketake ngā tapuhi i roto i te tiakinga hauora nā reira, ka riro mā te kaiārahi tapuhi e kawe ngā mahi tautoko i te rāngai tapuhi hei whakawhanake i ngā pūkenga e taea ai te mahi nui i roto i te ao hauora matihiko. Tā tēnei arotake he whai kia tuia tahitia ngā rangahau e mōhiotia ai me pēhea ngā kaihautū tapuhi e whakapakari ai i ngā āheinga matihiko o te kāhui kaimahi tapuhi, mā te whakamahi i te pātai rangahau nei: “He pēhea te whakamanawa a ngā kaihautū tapuhi i ngā tapuhi hōhipera kia hāpai, kia whakamahi hoki i ngā hangarau hauora matihiko?” I whakamahi te rapunga tuhinga i ētahi pātengi raraunga e toru: arā, CINAHL, MEDLINE me EMBASE, waihoki a Google Scholar, me ētahi rapunga ā-ringa nā te whakamahi kupu matua i runga i ētahi ariā e whā: ngā tapuhi, hautūtanga, hauora matihiko, me te ao hōhipera. Me tuhinga reo Ingarihi, ā, me tuhinga hoki i puta mai i 2015 ki 2022. E 909 ngā tuhinga i puea ake, ā, i muri i te tangohanga o ngā mea taurite me ētahi atu tātaritanga, tae atu ki te tātaritanga kounga, e waru i kitea. I kitea ētahi tāhuhu matua e toru mō ngā kitenga; te tūhono i te ao matihiko me te ao tiaki tūroro; te whakangāwari i ngā whanaketanga mahi matihiko; me te whakamanawa i ngā tapuhi i te ao matihiko hauora. Me tahuri ngā kaihautū tapuhi ki te hanga hononga i waenga i te ao tiaki tūroro me te ao matihiko, hei whakangāwari i te tuituinga o ngā taputapu matihiko ki ngā mahi tapuhi, engari me mātua matatau te kaihautū tapuhi, me tino mōhio pono hoki ki ōna āhuatanga. Hei whakangāwari i ngā mahi matihiko, me kōkiri rātou i te whanaketanga mātauranga, tikanga mahi hoki; me mātua tū hei kanohi i roto i ngā mahi tiaki tūroro hei māngai mō ngā tapuhi; me rongo, me puaki hoki e rātou ō rātou āwangawanga hei whakangāwari rongoā. He mea hira hoki te hora i ngā rauemi tōtika. Ka taea e ngā mātātoa tapuhi matihiko te tautoko i ngā kaiārahi tapuhi ki te whakangāwari i te kawenga me te whakamahinga i te hauora matihiko. Hei kupu whakamutunga, ka taea e ngā kaihautū tapuhi te tautoko i ngā tapuhi hōhipera te hāpai me te whakamahi i ngā hangarau hauora matihiko, mā te whakamahi āhuatanga mai i te hautūtanga whakaumu tikanga, engari me haere ētahi atu rangahau mō tēnei kaupapa. Ngā kupu matua: matatau; hangarau hauora matihiko; ngā tapuhi hōhipera; hautūtanga
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Zambas, Shelaine I., Jan Dewar, and Jenny Tokomauri McGregor. "The Māori Student Nurse Experience of Cohorting: Enhancing Retention and Professional Identity as a Māori Nurse." Nursing Praxis in Aotearoa New Zealand, May 2, 2023. http://dx.doi.org/10.36951/001c.73358.
Повний текст джерелаАнотація:
Despite decades of work by tertiary providers to increase the Māori nursing workforce, there has been little change in the numbers of Māori nurses graduating from schools of nursing. The call for more culturally responsive teaching and learning strategies saw one tertiary provider implement Māori student cohorts for labs and tutorials in year one and two of the Bachelor of Health Science Nursing programme. This research explored the student experience of the cohorts using a hermeneutic methodology within a Māori-centred approach. Students in year two and three of the programme who had participated in the cohorts were invited to join focus groups to share their experiences. Data from the focus groups was analysed using van Manen’s approach with a Māori lens. The themes of whanaungatanga (connection), tikanga (correct practice), wānanga (learning conversation) and manaakitanga (ethic of care) emerged from the data. Cohorting was identified as a culturally responsive teaching and learning strategy. It provided a safe space for learning in what is a predominantly western monocultural system. It was not suffient on its own however. Cohorting of Māori students needs to be supported by teaching practices which include tikanga Māori, wānanga as a formal teaching strategy and the overt demonstration of manaakitanga to ensure it meets the needs of Māori nursing students. When integrated into programmes of study, Māori student cohorts have the potential to not only support retention, but also the development of the student’s professional identity as a ‘Māori’ nurse. TE REO MĀORI TRANSLATION Ngā wheako o ngā tapuhi Māori mō te urutomo ā-rōpū: Te whakapiki i te purutanga kaimahi me te tuakiri ngaio hei tapuhi Māori Ngā Ariā Matua Ahakoa te huhua o ngā mahi i roto i ngā ngahuru tau a ngā kaihora mātauranga matua, he iti noa ngā panonitanga o te tokomaha o ngā tapuhi Māori e tohia ana ki ō rātou tohu i roto i ngā kura tapuhi. Nā ngā karanga mō ētahi rautaki whakaako urupare ki te ahurea, rautaki ako pērā hoki, i tahuri tētahi kaihora mātauranga matua ki te whakatinana rōpū ākonga Māori mō ngā mahi pūtaiao, akoako hoki i ngā tau tuatahi, tuarua o tā rātou hōtaka Tohu Paetahi Pūtaiao Hauora mō te Mahi Tapuhi. I āta tūhura ēnei rangahau i ngā wheako o aua rōpū, mā te whakamahi tikanga whakamārama, i roto i tētahi ara whakaaro ao ki te Māori. I pōwhiritia ngā ākonga i te tau tuarua, tuatoru hoki o ngā rōpū kia piri mai ki ētahi rōpū arotahi, ki te whakaatu i ō rātou wheako. I tātaritia ngā raraunga mai i ngā rōpū arotahi mā te whakamahi i te ara a van Manen me te whakamahi i tētahi aronga Māori. I puta ngā tāhuhu o te whanaungatanga, o ngā tikanga, o te wānanga, me te manaakitanga, i ngā raraunga. I tautohutia te whakarōpū hei rautaki whakaako, ako hoki ka urupare ki te ahurea. Nā tēnei rautaki ka hua he mokowā haumaru mō te ako, i roto i tētahi pūnaha nō te hauāuru o te ao, te nuinga o ōna tikanga. Ko te karanga kia kaua e mutu noa i reira. Me mātua tautoko ngā mahi whakarōpū i ngā ākonga Māori mā ngā tikanga whakaako kei roto nei ngā tikanga Māori, ko te wānanga hei rautaki whakaako ōkawa, me te putanga nui o te manaakitanga, kia tutuki pai ngā hiahia o ngā ākonga Māori. Ina tuia mai ki roto i ngā hōtaka akoranga, he whai pito mata ngā rōpū ākonga Māori hei tautoko i te purutanga ākonga, me te whanaketanga o te tuakiri ngaio o te ākonga hei tapuhi Māori. Ngā kupu matua: te whakarōpū; ngā tikanga whakaako urupare ki te ahurea; taketake; tapuhi tohu paetahi; tuakiri ngaio; purutanga ākonga
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Mowat, Rebecca, Rhona Winnington, and Catherine Cook. "The Integrative Review: A Threshold Concept for Graduate Entry to Nursing Students." Nursing Praxis in Aotearoa New Zealand 39, no. 2 (December 20, 2023). http://dx.doi.org/10.36951/001c.90857.
Повний текст джерелаАнотація:
This discussion addresses challenges for Graduate Entry Nursing students in undertaking integrative reviews. These novice researchers make two simultaneous identity shifts, in developing a nursing identity and being required to construct an identity as a scholarly researcher. For novices, the integrative review is a threshold crossing that is optimally traversed with supervisory critical companionship to enable success. This discursive article is drawn from three academics’ experiences of student supervision and collegial mentoring in a Graduate Entry Nursing programme. We provide a critical reflection on integrating empirical learning along with the extant literature pertaining to integrative reviews. Additionally, the notion of threshold concepts is incorporated to foreground common pitfalls experienced and their remedies. Undertaking an integrative review plays a significant role in transitioning Graduate Entry Nursing students into comprehending the importance of situating nursing care in evidence-based practice. Supervising Graduate Entry Nursing students undertaking integrative reviews may appear straightforward to follow clearly described steps. However, for novice researchers there are common pitfalls at each stage. Students require supervisory oversight to ensure rigour and internal consistency throughout the project. This article signposts common pitfalls for novice researchers and conceptual and methodological ‘red flags’ for supervisors to heed early to ensure projects are rigorous and publishable. Graduate Entry to Nursing students’ supervision experience is enhanced when there is supervisory cognisance of integrative reviews as a threshold crossing. For students, a nursing identity incorporating a researcher identity is invaluable for enhancing evidence-informed practice. We recommend that supervisors become familiar with the concept of threshold concepts to guide their supervisory practice with Graduate Entry to Nursing. This article highlights that these students are simultaneously growing a nursing identity; coming to appreciate the role of evidence-based practice in nursing; and developing a scholarly researcher identity. These shifts occur more readily when supervisors are transparent with students about these processes. Te reo Māori translation Te arotake tōpū: He ariā pae whakapakari mō te Tomokanga Kiriwhakapōtae mō ngā Ākonga Tapuhi Ngā Ariā Matua Ka whakawhiti whakaaro tēnei tuhinga mō ngā pīkauranga o te Tomokanga Kiriwhakapōtae mō ngā Ākonga Tapuhi e kawe nei i ngā arotake tōpū. Ka rua rawa whakaahuatanga tuakiri hou mā ēnei kairangahau tauhou i te wā kotahi, tuatahi, ko tō rātou tuakiri hou hei tapuhi, tuarua ko te tuakiri kairangahau ruku kōrero hōhonu. Mō te hunga tauhou, ko tēnei mea te arotake tōpū he whakawhitinga pae whakapakari nui, tōna tikanga pai rawa kia noho anō te kaiarataki arohaehae i tōna taha, kia ekea ngā taumata e tika ana. I takea mai tēnei tuhinga arowhānui i ngā wheako o ētahi mātanga mātauranga mō te arataki ākonga, me te ako pono ā-rōpū ākonga, i tētahi hōtaka Tapuhi Tomokanga Kiriwhakapōtae. Ka horaina e mātou tētahi huritao arohaehae mō te akoranga aromātai i te taha o ngā tuhinga o tau kē e pā ana ki ngā arotake tōpū. Waihoki, kua tuia ki roto te ariā o ngā pae whakapakari, hei tāpae i ētahi o ngā maioro e kitea nuitia ana, me ngā rongoā i te taha. He wāhi hira tō te kawe i tētahi arotake tōpū i roto i te mahi whakawhiti i ngā ākonga Tapuhi Tomokanga Kiriwhakapōtae e mārama ai rātou ki te hira o te whakanoho i te taurimatanga tapuhi ki roto i ngā tikanga mahi nā te taunakitanga i tautoko. He ngāwari noa te arataki i ngā ākonga tapuhi Tomokanga Kiriwhakapōtae e kawe nei i ngā arotake tōpū, ki te whāia e rātou ētahi hipanga i āta whakamāramatia. Ahakoa, he pāhekeheketanga i ia pekanga o te ara mō ngā kairangahau tauhou. Me mātua noho mai hei kaiarataki tohutohu i te ākonga, kia noho mai he tikanga pakari, kia ōrite tonu hoki ngā whakaritenga puta noa i te roa o te kaupapa. Tā tēnei tuhinga he tūtohu i ngā maioro e tūpono nuitia ana e ngā kairangahau tauhou, me ngā ‘tohu whero’ ā-ariā, ā-ritenga mahi hoki mā ngā kaiarataki, hei aronga wawe, kia pakari ai ngā kaupapa, kia taea hoki te whakaputa kōrero ki te ao mātauranga. Ka whakapikia ngā wheako arataki o ngā ākonga Tomokanga Tapuhi Kiriwhakapōtae ina noho mārama ngā kaiarataki ki te arotake tōpū hei whakawhitinga pae whakapakari. Mō ngā ākonga, kāore i tua atu i tētahi tuakiri tapuhi, kei roto nei tētahi tuakiri kairangahau, hei whakapiki i ngā tikanga mahi nā te taunakitanga i tautoko. E tūtohu ana mātou kia tahuri ngā kaiarataki kia mārama ki te ariā o ngā pae whakapakari hei ārahi i ā rātou tikanga arataki mō te Tomokanga Kiriwhakapōtae ki te Mahi Tapuhi. Ka whakatairangatia i konei te mahi a ēnei ākonga ki te whakatupu tuakiri tapuhi; e tupu ana tō rātou mārama ki ngā tikanga mahi nā ngā taunakitanga i tautoko i roto i ngā mahi tapuhi; ā, i taua wā tonu e tupu tonu ana anō hoki tētahi tuakiri kairangahau mō rātou. Ka kitea wawetia ēnei huringa ina kōrero hāngai tonu ngā kaiarataki ki ngā ākonga mō ēnei hātepe. Ngā kupu matua: Tomokanga Kiriwhakapōtae mō ngā Ākonga Tapuhi, rangahau kiriwhakapōtae, ngā arotake tōpū, te rangahau take tapuhi, te arataki, ngā ariā pae whakapakari