Academic literature on the topic 'Iwi taketake'

This article begins with an outline of an indigenous Australian language concept of “place” then sketches out a schema based on Central Australian graphic patterns and travelling narratives. The schema allows contemplation of various states of being related to place. It philosophically and subjectively considers psychological aspects of location, home, and environment. Notions presented may have pertinence for psychotherapists in practice in multicultural settings in Australia and Aotearoa New Zealand. Whakarāpopotonga I te tīmatanga ka huri ki te hua i te ariā o te kupu “wāhi” a te iwi taketake, kātahi ka huahuahia he mahere hāngai tonu ki ngā pakiwaitara me ngā momo nuku i te whenua o Te Pū o Ahiteriria. Mā te mahere ka taea te āta whakaaro i ngā whakapapa tauoranga ki tētahi wāhi. Ka āta wānangahia, whakaarohia te wāhanga hinengaro o te wāhi, te kāinga me te taiao. Tērā pea ka hāngai ngā aroro whakaputahia mai ki ngā kaiwhakaora hinengaro e mahi ana i waenga i ngā nōhanga ahurei maha o Ahitereiria me Aotearoa.

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.

The brown marmorated stink bug (BMSB) Halyomorpha halys (Heteroptera: Pentatomidae) is an invasive pest in North America and Europe that damages many plant species and invades human dwellings. It is regularly intercepted at Aotearoa/New Zealand’s borders but is not yet known to have established. Māori are partners in New Zealand’s biosecurity community and an understanding of the potential impact of any invasive alien species to their interests is essential. The known impacts of BMSB in published literature were reviewed with a focus on Māori plant taonga (valued or treasured plant species) in: (1) Māori commercial enterprises; (2) mara kai (food gardens); and (3) the natural estate. Many fruit and some vegetable species are likely to be affected by BMSB in commercial and non-commercial Māori horticulture but the impact of BMSB on indigenous/native and other taonga plant species in mara kai and the native estate is difficult to evaluate. BMSB poses a serious economic threat to some crop species of commercial value to Māori, as well as threat to some native taonga species. A kaupapa Māori approach examining unpublished mātauranga (knowledge) would considerably broaden this understanding. He ngārara raupatu kaha nei i te tini o ngā tipu, te urutomo noa i te hunga tangata te ngārara nei. Ka kaha haukotingia te ngārara nei e te mana ārai o Aotearoa heoi anō, kāore anō kia whakawhenua i a ia. E mahi tahi ana a Māori rāua ko te hapori marukoiora, anō hoki e mārama ana i te mōrearea o ngā tipu tauiwi - e whai pānga kia rātou. Te Tukanga. I arotake i ngā tuhinga e hāngai ana ki ngā kopuratanga e mōhio nei - e Māori ai te titiro o roto: (1) ngā pākihi Māori (2) ngā māra kai (3) te taiao anō hoki. Te Whakautu. He maha hoki ngā huawhenua me ngā huarākau ka pāngia e te BMSB o roto i ngā pākihi, i ngā ahuone Māori heoi anō, te taea te whakatau i ngā pānga o te BMSB ki te iwi taketake me ōna taonga o roto i ngā māra kai. Te Whakakapinga. Kei tino raru ētahi tipu e whai pānga ki te Māori, ngā tipu taketake anō hoki i te BMSB. Mā te tirohanga Māori e whakawhānui i ngā mōhiotanga.

PT Taketa Matahari Selatan merupakan perusahaan yang bergerak dibidang penjualan lem seperti lem kayu dengan merek APE, Tujuan dari penelitian ini adalah mengetahui pengaruh citra merek dan kualitas produk terhadap keputusan pembelian di PT Taketa Matahari Selatan. Metode penelitian yang penulis gunakan dalam penelitian ini adalah metode kuantitatif yaitu data-data yang berupa angka yang karakteristiknya selalu dalam bentuk numerik seperti data pendapatan, jumlah penduduk, tingkat konsumsi, bunga bank dan sebagainya. Jumlah populasi dalam penelitian ini adalah 98 orang konsumen PT Taketa Matahari Selatan. Hasil pengujian hipotesis secara parsial dengan menggunakan uji-t, diketahui bahwa terdapat pengaruh positif yang signifikan secara parsial antara citra merek terhadap keputusan pembelian dan juga terdapat pengaruh positif yang signifikan secara parsial antara kualitas produkterhadap keputusan pembelian. Secara simultan terdapat pengaruh positif yang signifikan secara parsial antara citra merek dan kualitas produk terhadap keputusan pembelian. Penelitian ini mempunyai keterbatasan, karena hanya mengukur citra merek dan kualitas produk terhadap keputusan pembelian, masih banyak faktor lainnya yang dapat mempengaruhi seperti harga, dan selera. Demikian juga halnya dengan objek yang diteliti hanya pada konsumen PT Taketa Matahari Selatan.

This paper considers Indigenous groups and data. The paper begins with fifteen assorted questions which are addressed in various ways in the next two sections. The second section is a review of ‘Indigenous Data Sovereignty’ a collection by Kukutai and Taylor of 2016. This collection is seen as an excellent statement of the position of the Indigenous group regarding data and each chapter is reviewed in several paragraphs. Beginning with Kukutai and Taylor, the third and final section is a commentary on recent literature on data with reference to the Nation-state, Big Tech and Indigenous groups. This section considers a shifting situation involving machine learning and the hunting, gathering and farming of data. A reappraisal of the way data is used in the context of the Indigenous group, the Nation state and Big Tech is proposed. That reappraisal involves new considerations of identity in forms of ethnicity, nationalism and tribalism as well as the way Indigenous groups are defined by others and the ways in which they define themselves.

A culturally competent health workforce is critical to achieving equitable health outcomes for Māori people in Aotearoa New Zealand. Fundamental to this goal is the urgent need to not only increase numbers of Māori nurses but to enable them to deliver innovative models of care that are responsive to the unmet need of whānau (family) and hapori (community). This article describes a national initiative to increase the capacity and capability of the Indigenous workforce by supporting kaimahi (unregulated health workers) to become enrolled nurses delivering holistic care within their own communities. A process of co-design was actively led by, with, and for Māori, and included health providers, kaimahi, nurse leaders and programme coordinators. By using Kaupapa Māori principles, historically negative experiences and discourse for Māori nursing were shifted into a strengths-based framework, focusing on self-determination and validating mātauranga Māori (Māori knowledge). The key components of the Earn As You Learn model are outlined and align with the narrative of haerenga (journey) in implementing this workforce strategy. This article provides timely knowledge of a promising approach to grow the local Māori nursing workforce by investing in kaimahi to work as enrolled nurses in the communities in which they live, work and play. Te reo Māori translation Mai i te kaimahi ki te tapuhi ā-rārangi: He kōkiri kāhui kaimahi whai painga hei whakapiki i te tokomaha o ngā tapuhi Māori i ngā taurimatanga hauora taketake Ngā Ariā Matua He mea tino nui tētāhi kāhui kaimahi matatau ā-ahurea hei whakatutuki i ētahi putanga hauora ōrite mō ngā tāngata Māori o Aotearoa. Tētahi āhua taketake o tēnei whāinga, kia kaua e aro anake ki te whakapikinga i te tokomaha o ngā tapuhi Māori engari kia whakamanaia rātou ki te hora tauira taurimatanga auaha, e urupare nei ki ngā hiahia, kāore anō kia tutuki, o ngā whānau me te hapori. Ka whakamārama tēnei tuhinga i tētahi kōkiri ā-motu hei whakarahi i te raukaha me ngā pūmanawa o tētahi kāhui kaimahi iwi taketake, mā te tautoko i ngā kaimahi (ngā kaimahi hauora kāore anō kia herea e te ture) kia urutomo hei tapuhi ā-rārangi e hora nei i ngā taurimatanga arowhānui i roto i uru ki roto ko ngā kaiwhakarato hauora, ngā kaimahi, ngā kaihautū tapuhi me ngā whakaruruku hōtaka. Nā tēnei aronga whakamahi mātāpono Kaupapa Māori i kawe kē ngā wheako kino o mua, me ngā kōrero e pā ana ki ngā mahi tapuhi Māori ki tētahi anga i takea mai i ngā kahanga, e arotahi nei ki te rangatiratanga, i whakamana hoki i te mātauranga Māori. E tākina ana ētahi o ngā wae taketake o te tauira Earn As You Learn, ā, e rite ana ki tēnei mea te haerenga o te tangata ki tētahi wāhi hou, i roto i ngā mahi whakatinana i tēnei rautaki rāngai kaimahi. Kei tēnei tuhinga ētahi mōhiotanga tino hāngai ki ngā ara whai pitomata mō te whakawhanake i te kāhui kaimahi tapuhi ā-takiwā Māori mā te anga nui ki ngā kaimahi, me te tuku i a rātou kia mahi he tapuhi ā-rārangi i roto i ngā hapori e noho nei, e mahi nei, e tākaro nei rātou. Ngā kupu matua: hoahoa-tahi, tapuhi ā-rārangi, kaupapa Māori, akoranga tapuhi; taurimatanga hauora taketake; whakapakari kāhui kaimahi

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.

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