To see the other types of publications on this topic, follow the link: Ao wairua.
Journal articles on the topic 'Ao wairua'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 21 journal articles for your research on the topic 'Ao wairua.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Manning, Seán. "On Why Psychotherapy Must Be a Secular Discipline." Ata: Journal of Psychotherapy Aotearoa New Zealand 19, no. 2 (December 1, 2015): 159–72. http://dx.doi.org/10.9791/ajpanz.2015.15.
Full textAbstract:
I argue in this article that religion is dangerous, providing some historical and current examples. I explore the phenomenon of religious and spiritual belief from a scientific perspective, particularly using the ideas of psychologist and neuroscientist Michael Graziano who suggested that our social perceptual system is responsible not only for constructing models of other minds, but also for creating Gods and spirits in our own image, and for creating models of our own minds. These observations lead to the central argument that psychotherapy, in studying mind and attempting to ameliorate its discomforts, must treat the perception of a spirit world in the same way that it treats our perception of our own and others’ minds and selves, and therefore must maintain a religiously secular stance.
Waitara
I roto i tēnei tuhing e whakapae ana au he mōrearea te hāhi, ā, ka whakarato i ētahi tauira o mua o nāianei hoki. Ka hōrapahia pēnei ki tā te mātauranga pūtaiao te āhua o te hāhi me te whakapono wairua, aro kau nei ki ngā whakaaro o te kaimātai hinegaro me te kaimātai pūtaiaoio a Mikaere Karatiano e kī nei ko te ture aronga a tō tātau hāpori te take mō te mahi tauira o ētahi atu hinengaro, me te hanga Atua, wairua pēnei ki ō tātau ake hanga, ā, hei hanga ata o ō tātau ake hinegaro. Nā ēnei tirohanga ka tākina ki te pūtake o te tautohe i te wā wānangahia e te kaiwhakaora hinengaro te hinengaro ka whakatete ki te whakakora i aua mānukanuka me āta huri ki te whakaora i te tirohanga ki te ao wairua pēnei anō i te whāwhā i tā tātau tirohanga ki ō tātau ake me ō ētahi atu hinengaro, whaiaro hoki, ā, me mātua mau ki tētahi tirohanga hāhi noa.
2
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.
Full textAbstract:
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.
3
Muru-Lanning, Marama, Hilary Lapsley, and Tia Dawes. "Ko ngā kaumātua ngā poupou o tō rātou ao: kaumātua and kuia, the pillars of our understanding." AlterNative: An International Journal of Indigenous Peoples 17, no. 2 (June 2021): 246–53. http://dx.doi.org/10.1177/11771801211019396.
Full textAbstract:
This feasibility study examined innovations in kaupapa Māori (a Māori approach) research methods to explore kaumātua (older Māori men and women) understandings of ageing well. We designed a research pathway that brought together kaupapa Māori methods in the form of noho wānanga (a method of knowledge sharing) with kaumātua and researchers in Tutukaka in 2018. Kaumātua participants were invited as guests in a comfortable and congenial setting to share their experiences of growing older. Our engagement with kaumātua, and our data-gathering and analysis methods provided an effective method for understanding kaumātua well-being. We found that focusing directly on health did not resonate with participants. There was diffidence when kaumātua talked about their own personal health, when compared with their enthusiasm for other parts of their lives. They understood well-being as a holistic process connecting hinengaro (mental health), wairua (the spirit and spiritual health), tinana (physical health) and te taiao (natural environments).
4
Mildon, Charlotte. "An Indigenous Approach to Māori Healing with Papatūānuku." Ata: Journal of Psychotherapy Aotearoa New Zealand 20, no. 1 (October 31, 2016): 11–17. http://dx.doi.org/10.9791/ajpanz.2016.02.
Full textAbstract:
This paper reveals the significance of the female role in the healing of mother nature (Papatūānuku) and all her progeny for Māori living in Aotearoa New Zealand. I discuss how understanding the synchronisation of the male and female energies can balance the spiritual health, wellbeing, and healing of Māori and their whānau (families). My own whakapapa that traverses back to the beginnings of time informs my methodology which acknowledges the wider whānau concept and links with both the living and the non-living ancestors of nature. These divine feminine descendants and spiritual guardians are identified as the essential foundation of traditional Māori healing. I examine the interconnectedness of Māori (ordinary, natural) people being a living consciousness with an innate ability to link in with the ancient mother energies of nature and all her progeny. The unconditional love of the ancient mother energies of nature are the spiritual source of healing for Māori and can be instrumental in balancing the natural order of the male and the female roles within the self, the whānau, and the wider whānau unit of mother nature.
Waitara
He whakaaturanga tā tēnei tuhinga i te tohu o te tūnga o te wahine i roto i ngā tumahu o Papatūānuku me ana uri katoa ki te Māori e noho nei i Aotearoa. Ka matapakihia e au mā te mātauranga mahitahitanga o te pūngao tāne me te pūngao wahine e whakarite te hauora wairua, te hauora me te tumahu o te Māori me ō rātau whānau. Ko tōku whakapapa e hoki nei ki te kore ki te tīmatanga o te wā te hua o taku tikanga mahi e whakaae ana ki te ariā whānau whānui ka whaiheretahi ki te hunga ora me te hunga mate o te ao tūroa. Ko ēnei hekenga māreikura kaitiaki wairua e tohua ana ko te tūāpapa o te tikanga tumahu Māori. Ka arotakehia e au te whakahononga o te iwi Māori koia nei te koiora mauri ora mau momo ki te hono atu ki a pūngao tūroa me ōna hekenga katoa. Ko te tuku aroha herekore o ngā pūngao tūroa te pūtaketanga o te tumahu mō te Māori; te mea hai whakarite i te paparangi o te tikanga tāne tikanga wahine rō whaiaro, rō whānau me te whānau whānui o te ao tūroa.
5
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.
Full textAbstract:
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.
6
Woodard, Wiremu. "Korero Rakau." Ata: Journal of Psychotherapy Aotearoa New Zealand 20, no. 1 (October 31, 2016): 35–45. http://dx.doi.org/10.9791/ajpanz.2016.04.
Full textAbstract:
This article is an extract taken from a panel presentation by Waka Oranga (Māori Psychotherapists and Health Practitioners Collective), Māori Spirituality and Holistic Psychotherapy, at the 2016 New Zealand Association of Psychotherapists’ Annual Conference at Ahuriri, Napier, Aotearoa, New Zealand. The article considers our symbiotic nature and the importance of metaphor in defining (and determining) reality. The article argues that metaphors reflect implicit epistemological and ontological assumptions and that metaphors particular to a culture/society will determine the ecological footprint of that culture/society. Following this logic, the article concludes by asserting that the current ecological catastrophe confronting humanity and the planet is directly related to predominant positivistic and reductionist paradigms and their attending metaphors which separate and fragment the world into consumable commodities.
Waitara
He kapenga mai tēnei tuhinga mai i tētahi rārangi kauhautanga a Waka Oranga (Kaiwhakaora Hinengaro me te Huinga Kaimahi Hauora Māori), Wairua Māori me te Whakaoranga Hinengaro Whānui i te Hui ā tau a te Huinga Kaiwhakaora Hinengaro o Aotearoa i Ahuriri, Napier, Aotearoa, Niu Tīreni. Ka whakaarohia ake tō tātau āhua piritahitanga me te whai tikanga o te whakataukī hai whakaahua (whakatau hoki) i te ao nei. E tautohe ana tēnei tuhinga he whakaaturanga whakahau tā te whakataukī ā, ka kitea te rite o te noho a te hāpori pērā i aua whakataukī. Mai i tēnei whakaruapapanga, ka whakahauhia i te whakamutunga he here tō ngā aituā taupuhi taiao kai mua i te ao me te tangata ki ngā tauira tōrunga, tango haora me ngā kīanga whai ake e wehe nei e wāwāhi nei i te ao hai taonga hokohoko.
7
Moetara, Simon. "Tutu Te Puehu and the Tears of Joseph." Ata: Journal of Psychotherapy Aotearoa New Zealand 20, no. 1 (October 31, 2016): 73–87. http://dx.doi.org/10.9791/ajpanz.2016.07.
Full textAbstract:
A number of scholars acknowledge the rich resources contained within the wisdom, traditions and knowledge of Indigenous peoples for therapeutic healing. Repositories of collective ancient wisdom may well represent an underutilised resource for coping with challenges and trauma at the levels of both the individual and community. This article argues that the Bible is such a source as it contains a number of trauma narratives which can help in working with clients dealing with trauma. This article explores the Tutu te Puehu model proposed by Ngati Pāoa leader Glen Tupuhi. This Indigenous model that draws on the story of Joseph (Gen. 37–50), a biblical narrative that offers insights in terms of dealing with trauma and reconciliation, centred on the seven occasions that Joseph is said to weep. The model draws on the insights and the convergence of three distinct strands of Glen Tupuhi’s training and experience: his knowledge of te ao Māori, his Christian spirituality and worldview, and his experience in the areas of justice and health.
Waitara
Tēnā ētahi mātauranga ka tautoko arā noa atu kē ngā rawa kai roto i ngā kōrero i ngā tikanga a ia iwi taketake hai haumanu whakaora. Ko ngā huinga kōputunga mātauranga taketake pea te tauria o te rawa kāre e mahia ana hai whakaora i ngā tumatuma i ngā pēhitanga o te tangata o te hāpori rānei. E whakahau ana tēnei tuhinga ko te paipera tētahi o ēnei rawa, ā, kai konei ngā kōrero whētuki ā, he whainga āwhina haumanu kai ēnei mō ngā kiritaki whētuki. E tūhurahia ana e tēnei tuhinga te tauira Tutū te Puehu i whakaputahia ake e Glen Tupuhi, he rangatira nō Ngāti Pāoa, he tauira māori i huri ki te waitara mō Hōhepa (Kēnehi 37–50), he kōrero tāpaenga titirohanga ki te momo pānga ki te whētuki me te noho tahi, pērā ki ngā wāhanga e whitu i kīia nei i tangi a Hōhepa. Ka whakahahakihia ake ngā mōhiotanga me ngā pūtahitanga o ngā io e toru whakangungu, whēako o Glen Tupuhi: tōna mātauranga o te ao Māori, tōna wairua Karaitiana tirohanga whānui ki te ao, me ngā whēako whaiaro mai i te ture me te hauora.
8
Bowater, Margaret. "Is the Earth Dreaming Through Us?" Ata: Journal of Psychotherapy Aotearoa New Zealand 17, no. 2 (December 1, 2013): 211–21. http://dx.doi.org/10.9791/ajpanz.2013.20.
Full textAbstract:
Recent research in dream science has established that we dream about the issues that matter to us emotionally: from immediate personal problems to spiritual and political issues. Indigenous cultures constantly call us to honour our relationship with Nature, and prophets throughout history have urged us to care for God’s creation. Evolutionary psychology also suggests that a primary purpose of disturbing dreams is to raise issues that threaten our survival or wellbeing, so that we seek solutions. A major issue pressing on our consciousness now is the health of our very planet, the literal ground on which all life depends, so it is not surprising that some of us are having dreams and nightmares warning us that our environment is in great danger – as if the Earth itself is calling us to action. In this paper I consider a series of striking dreams from New Zealanders which are relevant to this theme.
Waitara
Kei ngā rangahau pūtaiao moemoeā o ko tata tonu atu nei e kī ana moemoeā ai tātou mō ngā take kare-ā-roto e ngākau nuihia ana e tātou: mai i ngā raruraru whaiaro tata, ki ngā take wairua atu ki ngā take tōrangapū. Kūmea tonuhia ai tātou ki te whakamānawa i tō tātou piri ki te ao tūroa, ā mai noa ngā tohunga e aki ana i a tātou ki te manaaki uri o ngā atua. E kī anō ana te mātai hinengaro kunenga ko te pūtake o ngā moemoeā whawhe he whakaara kaupapa whakawetiweti ake i te ora i te hauora rānei, ana ka rapu oranga haere. Ko tētahi kaupapa matua ē pēhi ana i ō tātou hinengaro i tēnei wā ko te oranga o te ao, te mata o Papatūānuku, nōreira kāre noa iho e ohorere ana e moemoeā e kuku ana ētahi o tātou mō ngā whakatūpatotanga ki te āhua o te taiao — pēnei i te mea nei e whakaohohia ake ana tātou ki te whakatika. I roto i tēnei pepa ka whakaaro ake au i ngā moemoeā whai kiko mai i ngā tāngata o Aotearoa e pā ana ki tēnei kauapapa.
9
Upchurch, Michael. "Hinemihi o te Ao Tawhito." Museum Worlds 8, no. 1 (July 1, 2020): 188–203. http://dx.doi.org/10.3167/armw.2020.080113.
Full textAbstract:
This report discusses the overriding significance of cross-cultural relationships in heritage management and conservation with regard to Hinemihi o te Ao Tawhito, the whare whakairo (“carved meeting house”) “displaced” in the late nineteenth century from Te Wairoa in Aotearoa New Zealand to Clandon Park in England. Looking at the history and meanings of the meeting house through the relationships of those who interacted with her, it demonstrates how listening, learning, and understanding are at the heart of improving professional practice in museums and heritage practice globally. This article is derived from and expands upon an assignment written for the course MHST507 “Museums and Māori” taught by Awhina Tamarapa as part of the PG-Dip in Museum and Heritage Practice at Te Herenga Waka Victoria University of Wellington in May 2020.
10
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.
Full textAbstract:
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.
11
Buchanan, Sandra. "“Dance Me Through the Panic Till I’m Gathered Safely In”." Ata: Journal of Psychotherapy Aotearoa New Zealand 21, no. 1 (December 31, 2017): 69–84. http://dx.doi.org/10.9791/ajpanz.2017.07.
Full textAbstract:
When Leonard Cohen died in November 2016, many people the world over felt very sad and indeed bereft, at the loss of such a great artist, poet and songwriter. It felt, in Auden’s (1958) words on Freud’s death, another example of:
For every day they dieamong us, those who were doing us some good, who knew it was never enough buthoped to improve a little by living. (p. 68)
The title of this paper comes from Leonard’s 1984 song “Dance Me to the End of Love”, and has often seemed a powerful description of what a mother provides for her baby and what we as therapists provide to our clients. We try to help them “dance through the panic” and ultimately to feel safely gathered in — firstly with us, within the therapeutic relationship, and in due course within themselves. We provide a “promise of home”, or at least some hope for our clients that they might be able to find that individual sense of self within themselves and connection to others, which feels like “home”.
Whakarāpopotonga
I te matenga o Leonard Cohen i te Whiringa-a-rangi 2016, pōuri kau ana te tini te mano huri noa i te ao mōteatea kau ana i te ngarohanga atu o te tohunga tito waiata, toikupu mahi toi nei. E ai ki tā Ōtene kī (1958) i te matenga o Whoritu:
Mō ia rā taki hingarō ngai tātau, rātau e whai hua nei mō tātau, mōhio tonu kore rawa i rahi engaritōminahia mā te kaiao e whakawhanake. (w. 68)
I ahu mai te pane o tēnei pepa mai i te waita a Renana o te tau 1984 “Kanikanihia au ki te Mutunga o te Aroha”, ā, tērā ia e whakaarohia ana he whakaahuatanga mārohirohi o te o te āhua whakarato a te whaea i tana pēpē me tā tātau ngā kaiwhakaora hinengaro hoki ki ā tātau kiritaki. Ko tā tātau he nana ki te āwhina i a rātau, “pīkarikari i te maurirere” ā, taioreore kia tau te mauritau ki a tātau, i tō tātau whanaungatanga haumanutau tae atu ki te wā e tau ai tō rātau ake mauri. Ko tā tātau he whakarato “oati mauri tau”, he maramara wawata rānei e kitea ai e ā tātau kiritaki he kiritau, he whanaungatanga ki ētahi atu pēnei tonu i te “kāinga”.
12
Brzeski, Marek. "Waiguo ji Gang-Ao-Tai Xingzheng Susong Zhidu [The Administrative Litigation System in Foreign Countries and Hongkong, Macao, Taiwan District], red. xue gangling, Peking University Press, Beijing 2006 (j. chiński), ss. 505." Zeszyty Prawnicze 10, no. 2 (December 23, 2016): 341. http://dx.doi.org/10.21697/zp.2010.10.2.18.
Full text
13
Santos, Mara. "Metodologia de documentação linguística como subsídio para ensino de língua." Revista Brasileira de Línguas Indígenas 1, no. 1 (August 31, 2018): 117. http://dx.doi.org/10.18468/rbli.2018v1n1.p117-130.
Full textAbstract:
<div><p>Neste artigo, pretendo apresentar um estudo de caso do uso de metodologia de documentação linguística como subsídio para ensino de línguas em atividades desenvolvidas em sala de aula no âmbito do Curso de Licenciatura Intercultural Indígena (CLII) da Universidade Federal do Amapá (UNIFAP), Campus Binacional, município de Oiapoque, estado do Amapá. O curso em questão atende a 136 indígenas de 9 etnias, a saber: Wajãpi, Apalaí, Waiana, Tiriyó e Katxuyana (Terra Indígena Parque do Tumucumaque, região do rio Parú, norte do estado do Pará, na margem esquerda do Amazonas até o extremo norte do Amapá) e Galibi Marworno, Karipuna, Palikur e Kalinã, que habitam as terras indígenas Galibi, Uaçá e Juminã (estado do Amapá na margem direita do Rio Oiapoque). Estes 136 indígenas e seus povos vivenciam uma realidade multilíngue e multicultural que exige em suas salas de aula práticas de ensino específicas para atender às demandas da própria escola. Essa realidade desafia o professor a construir “métodos” ou conjuntos de ações práticas e pedagógicas basilares para atingirem os objetivos propostos. Ao professor cabe a tomada de decisão em buscar métodos de ensino, estratégias, práticas inovadoras que facilitem e que sejam eficazes no processo de ensino e aprendizagem. O meu objetivo aqui é apresentar uma experiência de uso de recurso tecnológico na prática de ensino de língua.</p></div>
14
Davids, M. Fakhry. "Shifting Ground in Aotearoa New Zealand." Ata: Journal of Psychotherapy Aotearoa New Zealand 19, no. 2 (December 1, 2015): 103–16. http://dx.doi.org/10.9791/ajpanz.2015.10.
Full textAbstract:
This paper contains the main points I made in my two keynote presentations to the New Zealand Association of Psychotherapy (NZAP) conference in April 2015. The theme of mourning, and especially facing the aggression involved in this process, runs through it. The first section describes my emotional experience when coming face to face with the devastation left by the Canterbury earthquakes, and I draw attention to the importance of mourning in freeing up the energies required to adapt and to rebuild. I draw attention to the scale of loss to be faced, and raise an anxiety that aggression mobilised by this process may be difficult to bear, and be displaced onto the long-term project of turning a monocultural profession into a bicultural entity that acknowledges explicitly that it exists in a country that is home to both Māori and Pākehā. The second section has two aims. Firstly, I provide a detailed clinical illustration of my work, which is located within the psychoanalytic tradition, in order to make explicit my conceptualisation of a patient’s difficulties and show how these emerged in our work together. Secondly, I endeavour to show how difficult it is to integrate experience within a new cultural milieu alongside representations that stem from our original one — our “native” world of self and others. The patient I describe in my clinical example used her cultural difference as a defence — a deeply ingrained one — to protect herself from the pain of mourning and thus the possibility of moving on. I go on to discuss this material with special reference to its relevance for the development of the profession in a bicultural Aotearoa New Zealand.
Waitara
Kei tēnei tuhinga ngā aronga matua o ngā kauhau matua e rua i hoatu e au i te Wānanga a NZAP i te marama o Paenga-whāwhā 2015. Ko te tangihanga te kaupapa, inarā te whakarae i te riri i roto i tēnei tikanga. Ka whakaatahia aku wheako whaiaro i te kitenga ā kanohi i te parawhenua i whakarērea iho e ngā rū i Waitaha, ā ka whakaarohia ake te whai tikanga o te tangihanga hai tuku i ngā pūngao hei urutaunga hei whakahou. Ka huria ngā aronga ki te titiro ki te whānui o te paekura hai taki, te whakapikinga ake o te mānukanuka tērā pea ka uaua rawa te mau i te riri ka puea ake i tēnei mahi ā, ka waiho ki te taha ki te huring mahi akonga ahurea tūtahi ki tētahi mea kākanorua.E rua ngā whāinga o te wāhanga tuarua. Tuatahi, ko te whakaatanga whānui o taku mahi haumanu, te ture pū tātarihinengaronga, kia āta mārama ai taku whakaahuatanga o ngā raruraru o te hāura ka whāki ai i pēhea te putanga ake o ēnei i roto i ēnei mahi. Tuarua, ka nanaiore au ki te whakaatu i te uaua o te whakauru wheako ki roto i tētahi atu nohoanga ahurea i te taha o ngā tūnui o te ao toi waia o te whaiaro me ētahi atu. I whakamahia e te hāura whakaahuahia e au i roto i taku tauira haumanu tōna ahurea hai pākati — toka ana te mau — hei ārai i a ia mai i te mamae o te tangihanga, ā, tērā pea te haere whakamua. Ka tuhia tēnei kōrero me te huri ki tōna hāngaitanga mō te whakapakaritanga o te akonga i roto i te kākanotanga o Aotearoa.
15
Williams, Tawhirimatea, Kaa Williams, Kim Williams, and Sophie Tauwehe Tamati. "Te ao Māori o te Wānanga Takiura – He ao wairua, he wairua tuku iho." MAI Journal: A New Zealand Journal of Indigenous Scholarship 8, no. 3 (December 31, 2019). http://dx.doi.org/10.20507/maijournal.2019.8.3.2.
Full text
16
Gregory, Robert, and Kristen Maynard. "Weber vs Wairua." Policy Quarterly 15, no. 4 (November 18, 2019). http://dx.doi.org/10.26686/pq.v15i4.5922.
Full textAbstract:
The essential elements of modern bureaucracy were identified by the German social scientist Max Weber (1864–1920) and remain central today to any understanding of how modern governmental systems work. At the core of Weber’s understanding was the insight that bureaucracies are profoundly impersonal, even dehumanised, organisations, which is a key element in their ability to carry out complex, large-scale tasks. However, this dehumanised character is also one of bureaucracy’s biggest weaknesses, since it inhibits the organisation’s ability to relate to people in ways that are in tune with lived social experiences. This article argues that in Aotearoa New Zealand it should be possible to draw upon knowledge from te ao Mäori, and especially the idea of wairua, to help fulfil aspirations for an improved public service, one that is more effective and humane for all New Zealanders. However, to do so will require a much greater appreciation of such knowledge than has so far been the case.
17
Olsen-Reeder, Vini. "He Kupu Tuku Iho: Ko te reo Māori te tatau ki te Ao." Journal of New Zealand Studies, NS29 (December 18, 2019). http://dx.doi.org/10.26686/jnzs.v0ins29.6265.
Full textAbstract:
Tōia, tōia, tōia mai ko te kupenga-whāriki rangi e! Whano koe i tō kapo wairua ki runga rā he tiki noa mai i te tī, i te tā kua huri rā i te whatinga tai o te ora kia eke, eke ake! E Tara, āta whārikihia tō hao mai i Te Murumāra, i Te Wharehuia, kia ruia ki te rangi kia whetūrangitia. E Mū, e takoto. Wharehuia, e takoto. Waiho ake rā ko ō mahuetanga mai hei tiki ake i ngā mahi i makere mai i ō kōrua ringa - Ko te pō ki a kōrua, auē, ko te moe ki a kōrua!
18
Livermore, Cathy. "Dancing from Te Kore into Te Ao Marama." Te Kaharoa 9, no. 1 (February 2, 2016). http://dx.doi.org/10.24135/tekaharoa.v9i1.9.
Full textAbstract:
Contemporary Indigenous performance awakens and brings into ‘now’ the inherited mauri of all that we are, carried through the wairua from our ancestors and the whenua in the woven whariki of memory held in time and space. Whether in Aotearoa or on another’s whenua, on a stage, in someone’s lounge room or in the ngahere gathering rongoa, when we dance from te kore into te ao marama, we activate ihi, wehi and wana: a power that awakens within and between us and the universe. We come alive in the performance of our cultures and ourselves, see our living relevance today, and are uplifted by our potential to contribute to our world socially, culturally, politically, spiritually and personally. Māori culture activates in me keys and the tools, ways of moving and giving voice, the power to share who I am in my fullness today with other cultures. This presentation reflects on the power of my own current practice as it represents the culmination of my performances, dance teaching, cultural exchanges and facilitation experiences within New Zealand and internationally. How might performing as Maori and Indigenous peoples be seen to strengthen and empower our selves, communities and cultures, whoever and wherever we are in the creation of the future?
19
Manuel, Carmen. "Wassup! Methamphetamine." Te Kaharoa 11, no. 1 (January 25, 2018). http://dx.doi.org/10.24135/tekaharoa.v11i1.227.
Full textAbstract:
Defying the odds of methamphetamine (P)…The kaupapa is eXpressed through the lenses of personal eXperiences of an independent Māori wahine and the impacts these eXperiences have had on my life. To understand this unique journey of resilience in restoration of my mana and wairua I had to go back to my roots. In Te Ao Maori I found our whanau “TriX of the Trade” a modern platform with 3 interactive Kaitiaki; Whakapapa, Whakakoha and Whakamana. We call this Taonga Tuku Iho, knowledge passed down through generations to get us by. Once acknowledged connections to the healing process began “Taitimu Taiaha – The turning of tides, flipping the script and moving with the times”. The struggle makes us stronger giving us a stauncher positioning “Kia mau tonu tou mauri - Keepn it Real”
20
Loader, Arini. "Ko Tautoro te Pito o Tōku Ao: A Ngāpuhi Narrative." Journal of New Zealand Studies, no. 21 (December 16, 2015). http://dx.doi.org/10.26686/jnzs.v0i21.3914.
Full textAbstract:
This book is a revelation. Iwi history, traditions and philosophy told in the parlance of the people, utilising te reo Māori and Māori literary forms including karakia, waiata, whakapapa and kōrero paki. Ko Tautoro te Pito o Tōku Ao: A Ngāpuhi Narrative presents a richly detailed and intricately woven narrative which draws the reader in to the places and people who are Ngāpuhi nui tonu. Author Hōne Sadler takes the reader on a journey into the intellectual history of Ngāpuhi which, though based on evidence the author presented to the Waitangi Tribunal in support of the WAI 1040 Te Paparahi o Te Raki claim, in book format reads more as a tribal manifesto. Indeed, Sadler’s work aligns with Muskogee Creek and Cherokee literary scholar Craig Womack’s assertion that, ‘To exist as a nation, the community needs a perception of nationhood, that is, stories…that help them imagine who they are as a people, how they came to be, and what cultural values they wish to preserve.’[i] Accordingly, this book plants a stake firmly, deliberately and articulately in the ground by drawing together multiple narrative strands in a complex introductory account poised at this moment in Ngāpuhi history.[i] Craig Womack, Red on Red: Native American Literary Nationalism. Minneapolis: University of Minnesota Press, 1999, p. 26.
21
Fortes, Rafael. "O Waimea 5000 em revistas californianas (1976-1982)." História (São Paulo) 40 (2021). http://dx.doi.org/10.1590/1980-4369e2021003.
Full textAbstract:
Resumo As primeiras sete edições do Circuito Mundial de Surfe Profissional Masculino foram realizadas entre 1976 e 1982. Criado pela organização International Professional Surfers (IPS), o circuito incluiu uma etapa no Brasil desde o início: o Waimea 5000, sediado na cidade do Rio de Janeiro. Este trabalho descreve e analisa a cobertura do evento de surfe em duas revistas publicadas nos Estados Unidos, Surfer e Surfing, e está dividido em três partes. A primeira parte cobre a formação do Circuito Mundial e a organização de excursões para participar nas etapas da África do Sul e do Brasil. A segunda parte concentra-se na cobertura propriamente dita durante a maior parte desse período, que foi bastante escassa de forma geral, e tratou o Brasil como um destino de lazer atraente para o público interessado em surfe. A terceira parte aborda o evento de 1980, na qual saiu vitorioso o californiano Joey Buran. A vitória de Buran foi retratada nas publicações da época e em edições posteriores ao longo dos anos 1980. Com base nesses elementos, o texto debate as possíveis implicações dessas representações considerando o contexto dessa época, que incluía as condições de produção das revistas, o papel periférico do Brasil no mundo do surfe e os estágios iniciais do profissionalismo no esporte. Este artigo faz parte de um projeto de pesquisa que discute como o Rio de Janeiro e o Brasil foram retratados nas revistas de surfe escritas em língua inglesa publicadas no exterior.