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Journal articles on the topic 'Kōkūki'

Author: Grafiati

Published: 12 December 2022

Last updated: 31 July 2025

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1

Innes, John, Phil Bradfield, Kerry Brown, et al. "North Island kokako (Callaeas wilsoni) recovery update: 2000 to 2023." Notornis 71, no. 4 (2024): 129. https://doi.org/10.63172/859470jcouke.

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This paper describes North Island kokako (Callaeas wilsoni) recovery actions and outcomes since 2000 at 11 sites with relict populations, and at 12 other mainland and three offshore island sites to where they have been translocated. Populations are now secure on pest-free Te Hauturu-o-Toi / Little Barrier Island and Kapiti Island, and Tiritiri Matangi Island is a valuable advocacy site. Maungatautari is a large (3,300 ha) pest-fenced and pest-free site that has demonstrated rapid kōkako recovery. All other sites are unfenced and require ongoing control of key pests. The national total of kōkak

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2

Dussex, Nicolas, Johanna von Seth, Michael Knapp, Olga Kardailsky, Bruce C. Robertson, and Love Dalén. "Complete genomes of two extinct New Zealand passerines show responses to climate fluctuations but no evidence for genomic erosion prior to extinction." Biology Letters 15, no. 9 (2019): 20190491. http://dx.doi.org/10.1098/rsbl.2019.0491.

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Human intervention, pre-human climate change (or a combination of both), as well as genetic effects, contribute to species extinctions. While many species from oceanic islands have gone extinct due to direct human impacts, the effects of pre-human climate change and human settlement on the genomic diversity of insular species and the role that loss of genomic diversity played in their extinctions remains largely unexplored. To address this question, we sequenced whole genomes of two extinct New Zealand passerines, the huia ( Heteralocha acutirostris ) and South Island kōkako ( Callaeas cinereu

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3

Hall, Meegan, Peter Adds, Mike Ross, and Phillip Borell. "Understanding the uncomfortable kōkako: the challenge of applying threshold concepts in Māori studies." Scholarship of Teaching and Learning in the South 1, no. 1 (2017): 91. http://dx.doi.org/10.36615/sotls.v1i1.15.

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There are Māori studies programmes in all eight New Zealand universities and thousands of Māori studies students enrol each year. However, little research has been done on the scholarship of teaching and learning (SOTL) within the Māori studies discipline. This article investigates, through the process of an integrative literature review, the potential to apply the theory of threshold concepts (Meyer & Land 2006) – the idea that there is a set of transformational concepts that can unlock understanding in any discipline – to the Māori studies discipline. It highlights issues that arise in a

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4

Lee, Kyung Sook. "The Call of Kōkoku Shinmin(皇國臣民) and Human Reconstruction Education". Society and History 144 (31 грудня 2024): 7–54. https://doi.org/10.37743/sah.144.1.

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5

Bradley, David W., Laura E. Molles, and Joseph R. Waas. "Local–foreign dialect discrimination and responses to mixed-dialect duets in the North Island kōkako." Behavioral Ecology 24, no. 2 (2012): 570–78. http://dx.doi.org/10.1093/beheco/ars201.

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6

Valderrama, Sandra V., Laura E. Molles, Joseph R. Waas, and Hans Slabbekoorn. "Conservation implications of song divergence between source and translocated populations of the North Island Kōkako." Journal of Applied Ecology 50, no. 4 (2013): 950–60. http://dx.doi.org/10.1111/1365-2664.12094.

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7

Temara, Pou. "Te tikanga me ngā kawa." Te Kōtihitihi : Ngā Tuhinga Reo Māori 1 (April 2011): 9–16. https://doi.org/10.15663/c45.34002.

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Ko te tikanga te kaitohu i te huarahi tika e pai ai te whakahaere a te Māori i a ia anō. Ki te kore he tikanga e kore e pai tāna noho, ka mate tōna mauri, te mutunga atu ko tōna toiora ka mate. Ki te kore he tikanga, ka tūtakarerewa te kāhui. He pērā anō te kawa. Ki te kore he kawa, ko taua āhua anō o te pāihiihi o te whakaaro, ko te noho i roto o te kōpā, te mutunga atu ko te pakanga. Engari he nui ngā pōhēhētanga mō te tikanga me te kawa. Ko ētahi tohunga e kī ana he tapu kē atu te kawa i te tikanga, ko ētahi anō e tohe ana mō te tapu o te tikanga. He tohunga anō e kōkiri ana i te haumanutan

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8

Clements, Rebekah. "The Prose of Our Land: Ban Kōkei, Translation, and National Language Consciousness in Eighteenth-Century Japan." Sungkyun Journal of East Asian Studies 23, no. 2 (2023): 119–36. http://dx.doi.org/10.1215/15982661-10773048.

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Abstract Today, Ban Kōkei 伴蒿蹊 (1733–1806) is mostly known as the author of a collection of biographies, which became one of the best-selling books of Japan's late eighteenth century. However, he also devoted much of his career to developing the expressive potential of Japanese prose writing. This article locates Kōkei's promotion of language reform within the context of contemporaneous developments in translation from classical into vernacular Japanese and explains the role of translation in Kōkei's attempts to develop Japanese prose writing nearly one hundred years before the better-known nat

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9

PARK, Soyoung. "A Study of Ennin’s Diary (Nittō guhō junrei kōki):." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 65, no. 2 (2017): 600–604. http://dx.doi.org/10.4259/ibk.65.2_600.

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10

Lee, Jae-Seok. "About the “Keumsang(今上)” in Nihon Kōki(日本後紀)". ILBON YOKSA YONGU : Journal of Japanese History 48 (31 грудня 2018): 183–202. http://dx.doi.org/10.24939/kjh.2018.12.48.183.

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11

Yamasaki, Rie. "The films of Mitani Kōki: Intertextuality and comedy in contemporary Japanese cinema." New Voices 4 (January 2011): 123–43. http://dx.doi.org/10.21159/nv.04.06.

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12

Luiz, Leonardo Henrique. "Os diferentes xintoísmos no Japão pós Restauração Meiji." Oficina do Historiador 14, no. 1 (2021): e37634. http://dx.doi.org/10.15448/2178-3748.2021.1.37634.

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O objetivo do presente artigo consiste em propor formas conceituais de se abordar as diferentes expressões dos xintoísmos no Japão. Partimos dos eventos em torno da Restauração Meiji (1868) para sugerir pelo menos três formas de expressão da religião: a primeira enquanto manifestações de figuras sobrenaturais e o culto às divindades locais (神 – kami); a segunda chamada de Jinja Shintō (神社神道) é entendida como abarcando os santuários locais (神社 – Jinja) e as instituições religiosas ligados às famílias de sacerdotes; e a terceira ligada ao Estado japonês (国家神道 – Kōkka Shintō). Do ponto de vista t

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13

Nagaoka, Takashi. "Marginalized Myths and Modern Japan: The Interpretive History of Doroumi kōki and Reikai monogatari." Japanese Journal of Religious Studies 50, no. 2 (2025): 127–52. https://doi.org/10.18874/jjrs.50.2.2023.127-152.

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This article examines the process by which two marginalized religions, Tenrikyo and Omoto, negotiated their relationship with the modern Japanese state through their mythmaking projects in the early twentieth century. Previous studies have framed the relationship between national myths and the myths of the so-called “new religions” in terms of a dichotomy between orthodoxy and heresy. This approach is too essentialist and static to account for the complexity of modern myths, as these myths took on diverse characteristics and meanings as they were revised and retold within the shifting politica

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14

WAKABAYASHI, Mikio. "Kōkoku Toshi Tōkyō: Sono Tanjō to Shi (The Advertising City of Tokyo: Its Birth and Death), by Kitada Akihiro. Tokyo: Kōsaidō Shuppan, 2002, 203 pp., ¥1,470 (ISBN 433185017X)." Social Science Japan Journal 8, no. 2 (2005): 305–8. http://dx.doi.org/10.1093/ssjj/jyi030.

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15

Park, SuCheol. "A Study on the Deification of Oda Nobunaga - Focusing on the Shinchō-kōki(信長公記)". JOURNAL OF ASIAN HISTORICAL STUDIES 161 (31 грудня 2022): 231–61. http://dx.doi.org/10.17856/jahs.2022.12.161.231.

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16

Miskelly, Colin M. "Legal protection of New Zealand’s indigenous terrestrial fauna – an historical review." Tuhinga 25 (June 1, 2014): 25–101. https://doi.org/10.3897/tuhinga.25.e34213.

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New Zealand has had a complex history of wildlife protection, with at least 609 different pieces of legislation affecting the protection of native wildlife between 1861 and 2013. The first species to be fully protected was the tūī (Prosthemadera novaeseelandiae), which was listed as a native game species in 1873 and excluded from hunting in all game season notices continuously from 1878, until being absolutely protected in 1906. The white heron (Ardea modesta) and crested grebe (Podiceps cristatus) were similarly protected nationwide from 1888, and the huia (Heteralocha acutirostris) from 1892

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17

Seo, Tatsuhiko. "Buddhism and commerce in ninth-century Chang’an: a study of Ennin’s Nittō Guhō Junrei Kōki 入唐求法巡禮行記". Studies in Chinese Religions 5, № 2 (2019): 85–104. http://dx.doi.org/10.1080/23729988.2019.1639451.

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18

Minohara, Tosh. "Hirota Kōki: “Higeki no saishō” no jitsuzō [Hirota Kôki: The True Image of the “Tragic Prime Minister”]. By Hattori Ryûji. Tokyo: Chûô Kôron Shinsha, 2008. vii, 296 pp." Journal of Asian Studies 67, no. 04 (2008): 1464. http://dx.doi.org/10.1017/s0021911808002118.

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19

Ericson, Kjell. "Shōwa zenki no kagaku shisōshi昭和前期の科学思想史 [Essays on the History of Scientific Thought in Modern Japan: From 1920 to 1960]Shōwa kōki no kagaku shisōshi昭和後期の科学思想史 [Essays on the History of Scientific Thought in Modern Japan: From 1940 to 1980]Essays on the History of Scientific Thought in Modern Japan". East Asian Science, Technology and Society 13, № 1 (2019): 159–67. http://dx.doi.org/10.1215/18752160-7339163.

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20

Davies, Cheryl, Carmen Timu-Parata, Jeannine Stairmand, et al. "A kia ora, a wave and a smile: an urban marae-led response to COVID-19, a case study in manaakitanga." International Journal for Equity in Health 21, no. 1 (2022). http://dx.doi.org/10.1186/s12939-022-01667-8.

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Abstract Background When COVID-19 emerged, there were well-founded fears that Māori (indigenous peoples of Aotearoa (New Zealand)) would be disproportionately affected, both in terms of morbidity and mortality from COVID-19 itself and through the impact of lock-down measures. A key way in which Kōkiri (a Māori health provider) responded was through the establishment of a pātaka kai (foodbank) that also provided a gateway to assess need and deliver other support services to whānau (in this case, client). Māori values were integral to this approach, with manaakitanga (kindness or providing care

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21

Klap, Tracy, Julie Claxton, Yvonne Robertson, Stephen James, and Maureen Coombs. "Developing a National eLearning Clinical Induction Programme (EPICCNZ): Critical Factors for Successful Implementation." Nursing Praxis in Aotearoa New Zealand, December 20, 2024. https://doi.org/10.36951/001c.126721.

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Recognition of under-provision in critical care beds across Aotearoa New Zealand resulted in substantial three-year government funding to increase bed numbers by 2024. This required significant staff recruitment and onboarding. To support this, a 15 month nurse-led project to develop a national eLearning induction programme for Critical Care was funded by Health New Zealand Te Whatu Ora. A core project team of critical care nurses and learning designers based at Wellington Regional Hospital developed the programme. An extensive communication strategy was used to engage with critical care units

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22

McLean, Ardra, Josephine Davis, and Jill Wilkinson. "Tikanga Māori in the Context of Inpatient Whakatahe (Miscarriage): A Quality Improvement Project." Nursing Praxis in Aotearoa New Zealand 40, no. 1 (2024). https://doi.org/10.36951/001c.127134.

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In Aotearoa New Zealand, it is estimated that one in four women experience a pregnancy that ends in whakatahe (miscarriage). A surgical procedure and hospital inpatient stay is sometimes required. In this highly medicalised context, the cultural needs of wāhine (women) Māori are often overlooked. Due to the lack of awareness of tikanga Māori (traditional cultural practices) amongst nursing staff, a quality improvement project was initiated in 2023 in a ward setting of a tertiary hospital. The aim was to incorporate tikanga principles into clinical practice for the management of miscarriage of

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23

Stephens, Mamari. "‘Tame Kākā’ Still? Māori Members and the Use of Māori Language in the New Zealand Houses of Representatives." Law Text Culture 14, no. 1 (2010). http://dx.doi.org/10.14453/ltc.562.

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As the 21st century advances, the Māori language (te reo Māori) has remained the primary language of the marae ātea, the bounded space usually positioned in front of the meeting house of a marae complex (Te Puni Kōkiri 2008: 31). Important language components of the rituals of encounter carried out on the marae ātea are also used for similar ritualistic purposes in the Parliamentary debating chamber. These shared language components have been able to survive, in Parliament, throughout 142 years of Māori representation. In fact it appears that the language used in both types of spaces has enabl

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24

Lubbe, Pascale, Nicolas J. Rawlence, Olga Kardailsky, et al. "Mitogenomes resolve the phylogeography and divergence times within the endemic New Zealand Callaeidae (Aves: Passerida)." Zoological Journal of the Linnean Society, August 9, 2022. http://dx.doi.org/10.1093/zoolinnean/zlac060.

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Abstract The biogeographical origins of the endemic birds of New Zealand (Aotearoa) are of great interest, particularly Palaeogene lineages such as Callaeidae, a passerine family characterized by brightly coloured wattles behind the beak and, in some cases, extreme sexual dimorphism in bill size and shape. Ancestral representatives of Callaeidae are thought to have split from their closest relatives outside New Zealand in the Oligocene, but little is known about the timing of divergences within the family. We present a fully dated molecular phylogeny of Callaeidae mitogenomes and discuss the b

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25

Crossland, Michael, Hollie Kelly, Hazel Speed, Sebastian Holzapfel, and Darryl MacKenzie. "Predator control to protect a native bird (North Island kōkako) also benefits Hochstetter’s frog." New Zealand Journal of Ecology, August 31, 2023. http://dx.doi.org/10.20417/nzjecol.47.3530.

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26

Wiapo, Coral, Lisa Sami, Ebony Komene, et al. "From Kaimahi to Enrolled Nurse: A Successful Workforce Initiative to Increase Māori Nurses in Primary Health Care." Nursing Praxis in Aotearoa New Zealand, May 2, 2023. http://dx.doi.org/10.36951/001c.74476.

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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 communiti

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27

Suryawati, Cicilia Tantri. "“RIKYŪ HYAKUSHU” SEBAGAI CERMINAN DARI JIWA CHA NO YU." Ayumi : Jurnal Budaya, Bahasa, dan Sastra 2, no. 1 (2015). http://dx.doi.org/10.25139/ayumi.v2i1.254.

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Dalam cha no yu terdapat istilah WaKeiSeiJaku yakni ajaran yang dicetuskan oleh Sen no Rikyū yang merupakan nilai-nilai kejiwaan yang terdapat dalam Cha no Yu. Ajaran-ajaran tersebut sebagian besar terdapat pada sajak-sajak dalam kumpulan sajak Rikyū Hyakushu. Dalam melakukan prosesi Cha no Yu, keempat ajaran tersebut harus diterapkan secara bersamaan. Akan tetapi tidak sedikit pembelajar asing yang kurang mengerti tentang apa dan bagaimana jiwa dan perasaan yang harus dibawa / dimiliki ketika melakukan prosesi Cha no Yu. Oleh Karena itu peneliti memutuskan untuk menganalisis sajak Rikyū Hyaku

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28

田仲, 一成. "元代佛典《佛説目連救母經》向《目連寶卷》與閩北目連戲的文學性演變". 人文中國學報, 1 жовтня 2013, 57–120. http://dx.doi.org/10.24112/sinohumanitas.192180.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English. 元代佛典《佛説目連救母經》（下面略稱爲《目連救母經》）1304年前在浙江寧波出版，之後1346年在日本復刻。中國的原本早就失傳，日本的復刻本却藏在京都金光寺。作者據金光寺所藏本分析，獲得如下的結論：1. 復刻本的文章跟鄭振鐸在《中國俗文學史》中所引《目連救母出離地獄升天寶卷》（下面簡稱爲《目連寶卷》）相同的部分不少。2. 《目連救母經》之中，目連的母親劉氏名字稱爲四真。《目連寶卷》也一樣。閩北莆田目連戲之中，劉氏名字爲四真，可見其繼承於《目連救母經》。閩南目連戲之中，劉氏名字爲世真，大致受閩北劇本的影響。其他地區的目連戲劇本之中，看不見四真這個系統的名字。可見閩北目連戲文本是在元代《目連救母經》（可能經過《目連寶卷》）的影響之下成立的。3. 莆田目連戲末尾演出妙善公主（觀音）的故事，是繼承《香山寶卷》的。4. 據這些事實綜合起來説，莆田目連戲是直接繼承元代《目連救母經》而成立的，而且很可能是受到喜歡寶卷的閩北女子的影響而在元末明初成立的。至少可以推斷，它是明代後期（1582年）成書的鄭之珍本以前的早期目連戲民間劇本。 The Foshuo Mulian jiumu jing (Sutra of Buddha’s Sermon

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29

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.

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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

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30

Morse, Samuel. "Kaijō, Jakuchō, and Repurposing Wood for Sacred Images in Kamakura-Period Sculpture." Ars Orientalis 52 (May 12, 2023). http://dx.doi.org/10.3998/ars.3989.

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Sculptors during the Kamakura period at times looked to unconventional sources for the material for their images and other projects. In 1183 Unkei used fragments of wood from the destroyed Great Buddha Hall at Tōdaiji for the rollers of two sets of the Lotus Sutra, and in 1206 an anonymous sculptor used a piece of charred wood, presumably from the same structure, for the right shoulder of the memorial portrait of Shunjōbō Chōgen, the monk who rebuilt the temple after it burned in 1180. Unkei’s father, Kōkei, employed wood from a sacred pillar beneath one of the halls at Ise Shrine for a now-lo

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