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Journal articles on the topic 'Taiao'

Author: Grafiati
Published: 4 June 2021
Last updated: 2 February 2022

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1

Morris, Hone Waengarangi. "Te taiao, te tinana, e rua, e rua." Cadernos de Linguística 1, no. 3 (November 28, 2020): 01–10. http://dx.doi.org/10.25189/2675-4916.2020.v1.n3.id227.

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The title of this paper reflects a Māori[1] perspective to the world we live and move in and our interaction with the environment. Its literal translation, ‘The taiao (environment) and the tinana (human body) are kin’ is the underlying theme of this paper. In researching philosophies and narratives handed down by my ancestors, and those recorded by early ethnologists who came to Aotearoa/New Zealand, it becomes immediately apparent that the ancestors, through careful observation whilst living at one with the environment—its interconnectedness and infinite moods, fashioned a knowledge that everything in this world is connected through whakapapa (genealogy). The interconnected energies that dwell in Ranginui (Sky Father) ngā whetū (stars), momo ua (types of rain), ngā kapua (clouds), te hau (wind) and all weather patterns are all connected through a network of genealogies. On Papatūānuku (Earth Mother), ngā toka me ngā kōhatu (rocks and stones), te wai (water—fresh and salt), ngā rākau (trees), ngā ngārara (insects), ngā manu (birds) and animal life both on earth and in the oceanare all part of a genealogy that reflects the ancestors understanding of the natural world. In the ever-present concern of global warming, climate change and the growing awareness of the need to protect and respect our environmentthis perspective of connected genealogy will assist in providing a conceptual lens to encourage one to view the environment as a living organism, breathing with moods and emotions similar to the human body that is totally interconnected. Through an analysis of the linguistic terms placed on the land by my tīpuna (ancestors) in Aotearoa I will provide a unique perspective that individuals can utilise to solidify their own personal relationship to the taiao (environment), to Papatūānuku, to Ranginui and the energies that sustain life. This analysis may also provide a conduit for comparison or contrast of other indigenous perspectives towards the use of terms for both the environment and the body. [1] The Māori people are the indigenous people of Aotearoa-New Zealand.
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2

Moewaka Barnes, Helen, Wendy Henwood, Joanne Murray, Pauline Waiti, Mina Pomare-Peita, Selena Bercic, Rebecca Chee, Mishayla Mitchell, and Tim McCreanor. "Noho Taiao: reclaiming Māori science with young people." Global Health Promotion 26, no. 3_suppl (April 2019): 35–43. http://dx.doi.org/10.1177/1757975919829700.

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Connections and belonging to ancestral lands are strongly and consistently argued as fundamental to Māori education, health and wellbeing. When our connections with and access to health-promoting places of belonging are damaged, we lose more than component parts of wellbeing. An entire cultural infrastructure integral to identity, community, spirituality, sustainability and even material sustenance is eroded, compromising health, wellbeing and vitality. Young people in rural areas are often seen as missing out on the amenities and attractions available in cities, but are assumed to have compensatory access to and positive relationships with ‘nature’. For multiple reasons, many arising from colonial legacies, this is often not so for young Māori and there are initiatives underway that seek to reconnect them with customary environments. Place-based learning approaches that use local environments and ecosystems as living laboratories, reimagining the way students engage with knowledge, science and understandings of the natural world can be valuable in this respect. Te Rārawa Noho Taiao projects in the Far North of Aotearoa have been operating for nearly a decade, using indigenous pedagogy that promotes Māori science, science leadership, and learning, applying them in ways that produce a range of health and wellbeing benefits. These include enhanced educational engagement, strengthened capabilities, increased participation/belonging, stronger connections, constructive peer processes and positive intergenerational interactions, all based in Māori values and praxis. Such elements are widely recognised in health-promoting frameworks as highly implicated in the creation and maintenance of health and wellbeing for individuals, communities and populations. In this paper, we use interviews with organisers and teachers of these Noho Taiao and a survey of student participants, to explore the educational and health promotion effects.
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3

Sutherland, O. R. W. "The new Environmental Risk Management Authority - Nga Kaiwhakatupato Whakararu Taiao." Proceedings of the New Zealand Plant Protection Conference 50 (August 1, 1997): 202–5. http://dx.doi.org/10.30843/nzpp.1997.50.11353.

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4

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.

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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).
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5

San Roque, Craig. "A Place in the Country." Ata: Journal of Psychotherapy Aotearoa New Zealand 19, no. 1 (September 18, 2015): 11–23. http://dx.doi.org/10.9791/ajpanz.2015.02.

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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.
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6

Nilsson Dahlström, Åsa. "Te Pūkenga Atawhai—Cultural Awareness Raising and Conservation for Future Use in Aotearoa New Zealand." Sustainability 13, no. 18 (September 8, 2021): 10073. http://dx.doi.org/10.3390/su131810073.

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At Te Papa Atawhai/Department of Conservation in Aotearoa New Zealand, ‘cultural differences’ account for some of the difficulties that department staff experience in their interaction with Indigenous Māori in conservation work. To meet the need for better ‘cultural awareness’ of Māori conservation principles, the department has facilitated the development of Te Pūkenga Atawhai, which is an introductory course to Māori views of conservation offered to all department staff. For Māori, the course is also a part of a broader revitalisation process for Māori culture and society and a recognition of their bicultural Treaty partnership with the Crown. The paper investigates how the Te Pūkenga Atawhai course addresses the perceived difficulties with cultural differences between DOC and Māori in conservation work, and how Pou Kura Taiao and participants perceive its usefulness for teaching staff about Māori views of conservation. Some department staff argue that the course has contributed to a better understanding of Māori culture and conservation principles; others that it is too politicised and engages in cultural ‘tokenism’ of little relevance for conservation work.
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7

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.

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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.
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8

Henwood, Wendy, and Aroha Harris. "Innovation as Necessity: TE Rarawa and the Challenges of Multi-Purpose Research." AlterNative: An International Journal of Indigenous Peoples 3, no. 2 (August 2007): 146–62. http://dx.doi.org/10.1177/117718010700300210.

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Te Rūnanga o Te Rarawa, like other iwi organisations, strives for seamlessness and holism in its operations. Yet, much of its work is characterised by compartmentalisation of, for example, funding, service provision, service contracts, government agencies and policymaking. In 2006, compartmentalisation of research presented itself as a problem to the Rūnanga when four projects appeared on its workload, simultaneously separate and joined. What separated the projects was that each was funded from a different source, and therefore carried different contractual obligations and reporting requirements, let alone different sets of iwi expectations. What joined the projects were the broad goals of whānau and hapū development, preparation for a post-settlement iwi environment, and research: one project was entirely a research project, and the others either included a defined research component or stood to benefit from being informed by research. The challenge for Te Rarawa was, in effect, to reclaim the research, to repackage its goals for iwi purposes, and to reinstate the principles of seamlessness and holism to its design, and to do that while also meeting the disparate contractual obligations derived from either an academic or governmental ‘compartment’. The result was Ngā Tāhuhu o te Taiao, both a conceptual umbrella under which the projects could gather, drawn together by ideological lines of ancestry and tikanga implicit in the t_huhu, and a comprehensive, structured framework that wed the research to the Rūnanga's processes and programmes of work. This paper shares some of the research stories arising from Ngā Tāhuhu o Te Taiao, and reflects on how it negotiated the methodological quagmire invoked. It discusses the challenges of aligning the research with iwi goals, and broadening research to include, for instance, investment in developing community interviewers and researchers. It considers the strategies used to introduce a multi-layered, multi-purpose research project to people suffering from research fatigue or carrying the scars of past research harm. A work in progress, Ngā Tāhuhu has faced some weighty problems, including questions about the extent to which the conjoined research goals of iwi and the academy and the relevant funding agencies may, in fact, be treated as methodologically compatible: can one research project really rule them all? So far the project has carefully navigated the dynamic of blending academic approaches and research goals with the research goals and community development values of whānau and hapū. Among the tensions and obstacles, of what often feels like uncharted waters, is a confidence that in projects like Ngā Tāhuhu research excellence demands excellent outcomes for whānau and hapū development. Moreover, success and effectiveness of the research ought to be measured – in part at least – by its direct, practical contributions to iwi development, as set by iwi goals. It is a measure that makes innovation not only desirable, but necessary.
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9

Coates, Tony. "Science and Structure Determinism." Ata: Journal of Psychotherapy Aotearoa New Zealand 18, no. 2 (December 31, 2014): 159–71. http://dx.doi.org/10.9791/ajpanz.2014.15.

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In this paper I examine explanations offered by scientific medicine. I wish to show that such explanations are based on structure determinism in all branches of medicine except psychiatry and the psychological medicine. I hope to show that the distinctions of illness/ disorder made in these disciplines are violations of structure determinism, and, while being legitimate as explanations, the distinctions do not belong to science but to ethics and morality. I do not intended to present a “balanced view”, but to deconstruct psychiatry and, through this, present an alternative viewpoint from the Biology of Cognition. Waitara I tēnei tuhinga ka whakamātauhia ngā whakamāramatanga tuku mai a te rongoa pūtaiao. E hiahia ana au ki te whakaata, ko aua whakamāramatanga e whai ana i te tū whakatau a ngā peka katoa o te mātauranga rongoa hāunga ia te mātauranga mate hinengaro me te rongoa hinengaro. Ko taku wawata ka taea te whakaatu ko te whakarerekētanga o ngā mate/pōkīkī whakaritea i ēnei pekanga mātauranga he mahi takahi i te anga whakatau, ā, ahakoa e tika ana hei whakamāramatanga, ehara nō te taiao ēnei whakarerekētanga engari nō te matatika kē. Kāre au i te mea ki te tuhi i tētahi "tirohanga rite", engari ki te wāwāhi mātauranga mate hinengaro, ā, mā tēnei, ka tuku tirohanga kē atu.
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10

King, D. N., and J. R. Goff. "Benefitting from differences in knowledge, practice and belief: Māori oral traditions and natural hazards science." Natural Hazards and Earth System Sciences 10, no. 9 (September 16, 2010): 1927–40. http://dx.doi.org/10.5194/nhess-10-1927-2010.

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Abstract. This paper builds upon earlier work that argued the information and experience contained within the knowledge-practice-belief complex of Mātauranga Māori [Māori knowledge] is a valuable and neglected area of information and understanding about past catastrophic events in Aotearoa/New Zealand (A/NZ). Here we map Māori oral traditions (pūrākau) that relate experience with extreme environmental disturbance (in particular, tsunamis) around the A/NZ coast, compare the findings with geo-archaeological evidence, and discuss the scientific benefits to be gained by considering pūrākau as legitimate perspectives on history. Not surprisingly, there are both differences and complementarities between traditional Māori narratives and the available geo-archaeological evidence on extreme coastal disturbances. The findings presented here raise new and important questions about accepted geographies of tsunami risk, the causes and sources of their generation, as well as reasons for the relative paucity and abundance of information in some regions. Ways in which Mātauranga Taiao [Māori environmental knowledge] and contemporary science can be combined to produce new narratives about extreme environmental disturbance along the A/NZ coastline will require not only acceptance of other ways of knowing but also open engagement with Māori that respects their rights to tell their own histories. These efforts are encouraged to revitalise and ground-truth the interpretation of traditional stories, corroborate and/or question previous scientific deductions, and improve our collective understanding of the recurring impact of tectonic, geologic and meteorological-based events across A/NZ.
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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.

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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.
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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.

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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.
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Johnson, Henry. "Why Taiko? Understanding Taiko performance at New Zealand's first Taiko Festival." Sites: a journal of social anthropology and cultural studies 5, no. 2 (2008): 111–34. http://dx.doi.org/10.11157/sites-vol5iss2id104.

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14

Nakanishi, Toshio. "Atsuyoshi Takao." Cardiology in the Young 17, no. 5 (October 2007): 461–69. http://dx.doi.org/10.1017/s1047951107001060.

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15

Roux, Jean-Marie. "Tadao Ando." Pierre d'angle 16 (2010): 45–58. http://dx.doi.org/10.5840/pda2010163.

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16

Kikat, Yuka. "Taiko-Therapie – die japanische Taiko- Trommel als Therapieinstrument." Musiktherapeutische Umschau 41, no. 3 (September 15, 2020): 283–90. http://dx.doi.org/10.13109/muum.2020.41.3.283.

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17

Teulon, David A. J., Aleise Puketapu, Hone T. Ropata, and Ross Bicknell. "Establishing a base for understanding the threat of the brown marmorated stink bug to plants of value to Māori / E whakarite ana he tūāpapa e mārama ai i ngā kino o te ngārara pīhau parauri ki ngā tipu e whai hua ki te Māori." New Zealand Plant Protection 72 (July 26, 2019): 44–58. http://dx.doi.org/10.30843/nzpp.2019.72.292.

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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.
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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.

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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.
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Ahlgren, Angela K. "“In Search of Something Else”: Tiffany Tamaribuchi, Taiko Drumming, and Queer Spectatorship." Congress on Research in Dance Conference Proceedings 40, S1 (2008): 1–7. http://dx.doi.org/10.1017/s2049125500000431.

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This paper argues for the possibility of queer spectatorship in renowned taiko player Tiffany Tamaribuchi's performances. Taiko is an athletic and spectacular form of ensemble drumming with roots in Japanese culture. An award-winning taiko player who has trained and performed in the United States and Japan, Tiffany Tamaribuchi also founded the Sacramento Taiko Dan and Jodaiko, an all-women's taiko group comprised of members from throughout North America. Despite working within a conservative performance framework and within a form that is often framed as “multicultural” performance, Tamaribuchi's performances with the all-women's group Jodaiko can be seen as queer. Using performance analysis and a close reading of Tamaribuchi's performance of a solo called “Odaiko” in a 2006 concert, I argue that Tamaribuchi's taiko performances invite queer spectatorship both through Tamaribuchi's queer gender performance and the affective, kinesthetic relationship taiko drumming can produce between the audience and spectator.
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20

Shepherd, Toni, and Wiremu Woodard. "“Not Home” is Sometimes Where we Start." Ata: Journal of Psychotherapy Aotearoa New Zealand 16, no. 1 (October 22, 2012): 51–71. http://dx.doi.org/10.9791/ajpanz.2012.07.

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The colonisation of “home” — Aotearoa, New Zealand is motivated by the acquisition of land and natural resources. As more land is acquired indigenous peoples are driven further from a symbiotic relationship with the “home-land”, an indigenous worldview and ultimately their “selves”. The consequences of these disruptions have profound psychological effects. This article explores the idea that “home” is a social construct that reflects the reality of the dominant group. As indigenous peoples our idea of “home” is repudiated and subjugated, resulting in dislocation, marginalisation and discrimination with the intention of maintaining the dominant cultural home. Weaving through concepts of Indigenous parenting, decolonisation, tangata whenua, state housing, raupatu, premature babies, maungapohatu and spirituality, we arrive at how we as health practitioners can unlock our therapeutic paradigm. The essential inclusion of historical, socio-political and environmental elements opens us to the possibility of clearly seeing indigenous psychological issues in their whole context rather than locating dysfunction within the indigenous person and marginalised peoples. Ko te whakatauiwi o “kāinga” – Aotearoa, Niu Tīreni, ngana ana kia whai whenua, rawa taiao hoki. Ka rahi ake te whiwhi whenua ka tawhiti kē atu te tangata whenua i te taura here ki tōna tūrangawaewae, he tirohanga ā-ao a te tangata whenua, ā, mutu rawa ake, tōna tuakiritanga. Ko te mutunga mai o ēnei tauwhatinga ko te pānga taumaha ki te hinengaro. E tūhuri ana tēnei tuhinga i te whakaaro, ko te ariā “kāinga”, he hangana hāpori whakaahua mai i te pono o te rōpū matua. Ko tā te tangata whenua whakaaro mō “kāinga”, ka whakahahanihia, ka whakaitihia, ā, mutu rawa ake ka totara wāhi ruahia, ka aukatihia kia mārō ai te mau o te kāinga ahurea matua. E raranga haere ana i ngā aronga Māori whāngai tamariki, wetenga uruwhenua, tangata whenua, whare kāwanatanga, raupatu, pēpē kokoti tau, Maungapōhatu, me te wairuatanga, ka kitea me pēhea e taea ai e tātou e ngā kaimahi hauora te whakatuwhera i ā tātou tikanga whaiora. Mā te whakauru wāhanga mai o ngā kōrero o mua, o te hāpori- tōrangapū me te pūtaiao tērā pea ka mārama te kitea o ngā take hinengaro Māori i roto i tōna ake ao kāre e kimi noa ihotia te mate i roto i ngā tāngata whenua me ngā iwi taitapainga.
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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.

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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.
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Matsuo, Toshihiko, and Chie Nakago-Matsuo. "Tadao Nakago, 1933-2016." American Journal of Orthodontics and Dentofacial Orthopedics 149, no. 5 (May 2016): 771–72. http://dx.doi.org/10.1016/j.ajodo.2016.03.002.

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Fernandes, Carla. "Paco Ignacio Taibo II." Caravelle 70, no. 1 (1998): 277–86. http://dx.doi.org/10.3406/carav.1998.2793.

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Tagami, Jungi. "Takao Fusayama (1916–2003)." Journal of Dentistry 31, no. 3 (March 2003): 159–60. http://dx.doi.org/10.1016/s0300-5712(03)00028-9.

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Igarashi, Osamu (Sam), and Kirk Gelatt. "Tadao Kotani (1943-2003)." Veterinary Ophthalmology 6, no. 4 (December 2003): 341. http://dx.doi.org/10.1111/j.1463-5224.2003.00336.x.

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Ando, Tadao. "Entretien avec Tadao Ando." LC. Revue de recherches sur Le Corbusier, no. 2 (October 7, 2020): 123. http://dx.doi.org/10.4995/lc.2020.14334.

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Dick-Read, Aragon. "Fake Taino Stone Carvings?" African Arts 21, no. 2 (February 1988): 88. http://dx.doi.org/10.2307/3336536.

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Lorenz, Shanna. "Kinesonic Repertoire and Racial Discourse in Japanese Brazilian Taiko Practice." Asian Diasporic Visual Cultures and the Americas 2, no. 1-2 (March 2, 2016): 68–97. http://dx.doi.org/10.1163/23523085-00202003.

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Over the past decade there has been an unprecedented surge of interest in taiko ensemble drumming (kumi-daiko) in Brazil, with more than 150 ensembles currently performing in states all across the country. This paper focuses on the performance and pedagogy of Setsuo Kinoshita, a second-generation Japanese Brazilian taiko musician and composer who maintains a successful taiko academy in São Paulo, Brazil and directs two ensembles, Wadaiko Sho and Setsuo Kinoshita Taiko Group. Based on class and performance observation, as well as interviews conducted with Kinoshita and his students between 2003 and 2013, this study argues that Brazilian styles of taiko practice, which work to heal the traumas of ethnic exclusion from the Brazilian nation state, emerge at the crossroads of Japanese and Brazilian kinesonic repertoires.
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Alebiosu, C. O. "Tribute: Professor Taiwo Adegboyega Adewole." Research Journal of Health Sciences 7, no. 3 (October 14, 2019): 263. http://dx.doi.org/10.4314/rejhs.v7i3.11.

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Healy, Donald T. "Jatibonuco Taino of New Jersey." Raven: A Journal of Vexillology 3 (1996): 221–23. http://dx.doi.org/10.5840/raven1996/19973/4132.

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No authorship indicated. "Memorial dedication: Professor Takao Umemoto." Psychomusicology: A Journal of Research in Music Cognition 18, no. 1-2 (2002): 1–2. http://dx.doi.org/10.1037/h0094056.

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32

Plofker. "Takao Hayashi, The Bakhshālī Manuscript." Indo-Iranian Journal 41, no. 2 (April 1, 1998): 162–64. http://dx.doi.org/10.1163/000000098124992637.

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González, Angel Checa, and Niurka Pérez Pérez. "Hypermobility Representation in Taino Art." JCR: Journal of Clinical Rheumatology 4, no. 2 (April 1998): 67–68. http://dx.doi.org/10.1097/00124743-199804000-00006.

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Sasaki, Masato, Seiya Hirai, Masakazu Kawabe, and Kuniyoshi Tanaka. "Reply to Takao et al." European Journal of Cardio-Thoracic Surgery 28, no. 4 (October 2005): 657–58. http://dx.doi.org/10.1016/j.ejcts.2005.06.022.

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Ishikawa, N. "Dr Tadao Shimao (1924–2021)." International Journal of Tuberculosis and Lung Disease 25, no. 7 (July 1, 2021): 602–3. http://dx.doi.org/10.5588/ijtld.21.0264.

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36

Andrade, Maria L. "First descriptions of two new amber species of Cyphomyrmex from Mexico and the Dominican Republic (Hymenoptera: Formididae)." Beiträge zur Entomologie = Contributions to Entomology 53, no. 1 (July 31, 2003): 131–39. http://dx.doi.org/10.21248/contrib.entomol.53.1.131-139.

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Zwei neue fossile Arten von Cyphomyrmex aus Bernstein, jede durch ein einzelnes Exemplar belegt, werden beschrieben. C. maya basiert auf einer einzelnen Arbeiterin aus Mexikanischem Bernstein. C. taino wird nach einer geflügelten Gyne aus Dominikanischem Bernstein beschrieben. C. maya und C. taino gehören zur rimosus-Gruppe sensu Kempf (1964) und innerhalb dieser zur foxi-Subgruppe sensu Snelling & Longino (1992). Von den beiden bekannten jamaikanischen Vertretern der foxi-Subgruppe ähnelt C. maya vor allem C. foxi. Die Arbeiterinnen beider Arten besitzen gut ausgebildete mesosomale Dornen. C. maya kann von C. foxi vor allem durch das Profil des Propodeum leicht unterschieden werden, das zwei dornförmige Zähne trägt anstatt zweier Längskiele, die nur undeutliche Zähnchen bilden, durch einen kürzeren Scapus, durch kürzere und weniger scharf zugespitzte dorsale Fortsätze des Postpetiolus und durch die geringere Größe. Das äußere Erscheinungsbild der Gyne von C. taino ähnelt der Gyne von C. foxi, wobei sich C. taino von C. foxi durch die geringere Größe, einen kürzeren Scapus und durch einen Postpetiolus mit kürzeren, deutlich kleineren und abgerundeten dorsalen Fortsätzen unterscheidet. Bezüglich der Form des Kopfes gleicht die Gyne von C. taino auch der Arbeiterin von C. maya, aber C. taino kann leicht von C. maya durch die dichtere Behaarung und Skulptur unterschieden werden.Nomenklatorische Handlungenmaya de Andrade, 2003 (Cyphomyrmex), spec. n.taino de Andrade, 2003 (Cyphomyrmex), spec. n.
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HSU, I.-hsiung. "In memory of Dr. Takao Asada." Journal of the Philosophy of Sport and Physical Education 42, no. 1 (2020): 1–3. http://dx.doi.org/10.9772/jpspe.42.1_1.

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38

Hassan, Soraya Masthura. "Prinsip Desain Geometri Arsitektur Tadao Ando." EMARA: Indonesian Journal of Architecture 3, no. 2 (December 15, 2017): 77–90. http://dx.doi.org/10.29080/emara.2017.3.2.77-90.

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Geometry has shown that the architecture was an expression of man and a basic principle that were always presented on an architectural work. The research was conducted through two steps with the first step was to identified the Tadao Ando’s geometry design principle through a content analysis approach. Based on the textual review, Tadao Ando's geometry design principle was tend to select the simple geometric forms as the embodiment of the building shapes. An user spatial experiences were created through inter space relationships and interactions with the surrounding environment through the geometry and shape processing and became the central to his architectural work creation. In other words, pure geometry concept was the instrument to presented all of those. The second step was to compared Tadao Ando's geometry design principles in the monistic architecture to the pluralistic architecture catagories using a precedent analysis approach. The comparisons toward the geometrical principles were more complex and quite varied geometric shapes in pluralistic architecture while simple geometric shapes can be found in the monistic architecture,as well as interlinked circular paths in pluralistic architecture which shaped by the ‘direction wall’ rather than a simple circulation path in the monistic architecture, and the wall-formed angle was a multiple of 15° in monistic architecture but varying angles in the pluralistic architecture.
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Hassan, Soraya Masthura. "Prinsip Desain Geometri Arsitektur Tadao Ando." EMARA: Indonesian Journal of Architecture 3, no. 2 (December 15, 2017): 77–90. http://dx.doi.org/10.29080/emara.v3i2.152.

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Geometry has shown that the architecture was an expression of man and a basic principle that were always presented on an architectural work. The research was conducted through two steps with the first step was to identified the Tadao Ando’s geometry design principle through a content analysis approach. Based on the textual review, Tadao Ando's geometry design principle was tend to select the simple geometric forms as the embodiment of the building shapes. An user spatial experiences were created through inter space relationships and interactions with the surrounding environment through the geometry and shape processing and became the central to his architectural work creation. In other words, pure geometry concept was the instrument to presented all of those. The second step was to compared Tadao Ando's geometry design principles in the monistic architecture to the pluralistic architecture catagories using a precedent analysis approach. The comparisons toward the geometrical principles were more complex and quite varied geometric shapes in pluralistic architecture while simple geometric shapes can be found in the monistic architecture,as well as interlinked circular paths in pluralistic architecture which shaped by the ‘direction wall’ rather than a simple circulation path in the monistic architecture, and the wall-formed angle was a multiple of 15° in monistic architecture but varying angles in the pluralistic architecture.
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OHASHI, Masakazu. "In Memory of Professor Taizo Hayashi." Journal of the Visualization Society of Japan 18, no. 69 (1998): 155. http://dx.doi.org/10.3154/jvs.18.69_155.

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Coudassot-Ramirez, Sabine, and Cécile Quintana. "Taibo met la littérature au carré." America 22, no. 1 (1999): 199–219. http://dx.doi.org/10.3406/ameri.1999.1421.

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Taibo, Ignacio. "Paco Ingnacio Taibo II speaks out." Review: Literature and Arts of the Americas 25, no. 44 (January 1991): 7–9. http://dx.doi.org/10.1080/08905769108594304.

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Wiswesser, William J. "Safety of reactive chemicals (Tadao, Yoshida)." Journal of Chemical Education 65, no. 6 (June 1988): A170. http://dx.doi.org/10.1021/ed065pa170.2.

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Yang, Daqing, and Susan C. Townsend. "Yanaihara Tadao and Japanese Colonial Policy." Monumenta Nipponica 56, no. 4 (2001): 549. http://dx.doi.org/10.2307/3096675.

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POWELL, KIMBERLY A. "Composing Sound Identity in Taiko Drumming." Anthropology & Education Quarterly 43, no. 1 (February 20, 2012): 101–19. http://dx.doi.org/10.1111/j.1548-1492.2011.01159.x.

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46

Hiraki, Takao. "Takao Hiraki’s work on interventional radiology." World Journal of Radiology 2, no. 12 (2010): 474. http://dx.doi.org/10.4329/wjr.v2.i12.474.

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Curet, L. A. "The Taino: Phenomena, Concepts, and Terms." Ethnohistory 61, no. 3 (July 1, 2014): 467–95. http://dx.doi.org/10.1215/00141801-2681759.

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Seligmann, Ari. "Tadao Ando Exhibition Endeavours and Challenges." Fabrications 28, no. 2 (May 4, 2018): 275–78. http://dx.doi.org/10.1080/10331867.2018.1437685.

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Akiwowo, Akinsola A. "RESPONSES TO MAKINDE/LAWUYI AND TAIWO." International Sociology 6, no. 2 (June 1991): 243–51. http://dx.doi.org/10.1177/026858091006002009.

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Lux, Benno, and Atsuhito Sawabe. "In memory of Prof. Tadao Inuzuka." Diamond and Related Materials 5, no. 9 (July 1996): xxxvii—xxxviii. http://dx.doi.org/10.1016/0925-9635(96)80079-3.

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