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Journal articles on the topic 'Tikanga Maori'
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1
Porter, Tesa, Clem Le Lièvre, and Ross Lawrenson. "Why dont patients with diagnosed diabetes attend a free Get Checked annual review?" Journal of Primary Health Care 1, no. 3 (2009): 222. http://dx.doi.org/10.1071/hc09222.
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Introduction : A key strategy for improving the management of patients with diabetes is the provision of a free annual review Get Checked. Although it is known that certain patients do not attend these free reviews, little is known about the barriers. METHODS: A group of patients with diabetes who had not attended an annual review in the previous two years were identified and sent questionnaires asking about the barriers to attending. Non-respondents where followed up with a telephone call. Barriers were thematically analysed. FINDINGS: 26/68 patients identified patients responded (38%). Key issues identified included difficulty with transport, conflict with work and lack of motivation. There were differences in responses between Maori and non-Maori. CONCLUSION: Recommendations include more emphasis in recognising Maori tikanga (culture), more flexible provision of services to allow working patients to attend and increased emphasis on reminders for patients. KEYW ORDS: Diabetes mellitus; Maori; family practice; barriers
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Ruwhiu, Pirihi Te Ohaki (Bill), Leland Ariel Ruwhiu, and Leland Lowe Hyde Ruwhiu. "To Tatou Kupenga: Mana Tangata supervision a journey of emancipation through heart mahi for healers." Aotearoa New Zealand Social Work 20, no. 4 (2017): 13–34. http://dx.doi.org/10.11157/anzswj-vol20iss4id326.
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This journey of critically exploring Mana Tangata supervision has drawn together the diverse styles, stories and analyses of three generations of tane from the Ruwhiu whanau. This is our journey within to strengthen without – ‘E nohotia ana a waho, kei roto he aha’. Pirihi Te Ohaki (Bill) Ruwhiu (father, grandfather and great grandfather) frames the article by highlighting the significance of wairuatanga, whakapapa and tikanga matauranga Maori – a Maori theoretical and symbolic world of meaning and understanding that informs mana enhancing engagements within the human terrain. Leland Lowe Hyde (son, grandson and father-to-be) threads into that equation the significance of ‘ko au and mana’ (identity and belonging) that significantly maps personal growth and development. Leland Ariel Ruwhiu (son, father and grandfather) using pukorero and nga mohiotanga o te ao Maori me te ao hurihuri weaves these multi dimensional reasonings into a cultural net (Te Kupenga) reflecting indigenous thinking around Mana Tangata supervision for tangata whenua social and community work practitioners.
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Abel, Sally, Bob Marshall, Donny Riki, and Tania Luscombe. "Evaluation of Tu Meke PHOs Wairua Tangata Programme: a primary mental health initiative for underserved communities." Journal of Primary Health Care 4, no. 3 (2012): 242. http://dx.doi.org/10.1071/hc12242.
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BACKGROUND AND CONTEXT: New Zealands primary mental health initiatives (PMHIs) have successfully filled a health service gap and shown good outcomes for many presenting with mild to moderate anxiety/depression in primary health care settings. Maori have higher rates of mental health disorders and complexity of social and mental health needs not matched by access to PMHIs. ASSESSMENT OF PROBLEM: The Wairua Tangata Programme (WTP), a Hawkes Bay PMHI, aimed to provide an integrated, flexible, holistic, tikanga Maoribased therapeutic service targeting underserved Maori, Pacific and Quintile 5 populations. External evaluation of the programme provided formative and outcome feedback. RESULTS: The WTP reported high engagement of Maori (particularly women), low non-attendance rates, good improvements in mental health assessment exit scores, strong stakeholder support and service user gratitude. GPs reported willingness to explore mental health issues in this high needs population. Challenges included engaging Pacific peoples and males and recruiting from scarce Maori, Pacific and male therapist workforces. STRATEGIES FOR IMPROVEMENT: Effectively meeting the target populations complex social and therapeutic needs required considerable programme flexibility, referral back into the programme and assistance with transitioning to other therapeutic or social support services. Referral criteria required adaptation to accommodate some sectors, especially youth. A group programme was developed specifically for males. LESSONS: A holistic PMHI programme delivered with considerable flexibility and a skilled, culturally fluent team working closely with primary care providers can successfully engage and benefit underserved Maori communities with complex social and mental health needs. Successful targeted programmes are integral to reducing mental health disparities. KEYWORDS: Primary health care; mental health; Maori; medically underserved areas; evaluation
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Gray, Jack. "Ko Mitimiti ahau, I Am (of) the Place, Mitimiti." Dance Research Journal 48, no. 1 (2016): 33–36. http://dx.doi.org/10.1017/s0149767716000085.
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Kia ora, tenei te mihi kia koutou. Warm greetings to you all. My culture shares ‘tikanga’, a way of doing, a conceptual framework based on notions of ancestral continuum and the passing down of codes, which embed land, sea, and sky within our consciousness. As the descendants of oceanic navigators, we as contemporary Maori still follow ancient practices of mapping to situate and connect place to person. In our traditional greeting, I would recite my ‘pepeha’—an oratory statement that places my ‘mana’ (power, authority) beneath the status of a tribal mountain, of our river, of our canoe (from our first navigators) of our meeting house (acknowledging the name of our first ancestor). Finally after all of these many genealogical citations, only then would we say our own name. Our name is always last, because we humbly do not put ourselves first. The land and all that has come before us is first and so it shall be for the next generation and the one after that. When Maori greet each other we constantly listen to find connective histories. Most likely we are distantly related and in doing so, it balances the space between where we may find mutual cooperation. In times long gone, these recitations would sometimes mean the difference between life and death, love and war. Reciprocity went both ways, and intertribal trauma inflicted upon one generation could be rebalanced in the next, perhaps killing, perhaps intermarriage. Contemporary Maori now deal with balances of other torn and shredded histories. But we are blessed with the knowledge that what was broken before, can and should be restored for the next. Tihei Mauriora. Let there be life.
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Zepke, Nick. "Thinking strategically in response to New Zealand's tertiary education strategy: The case of a Wānanga." Journal of Management & Organization 15, no. 1 (2009): 110–21. http://dx.doi.org/10.1017/s1833367200002911.
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AbstractThis paper describes commissioned research on how a Wānanga, a Maori focused post school institution in New Zealand, perceived its strategic options following the publication of the Labour-led government's Tertiary Education Strategy 2007–2012 and the Statement of Education Priorities 2008–10 (Ministry of Education 2006). The research used a Delphi panel process that looks for consensus answers to specific research questions: How should the Wānanga respond to the policies sketched in the Tertiary Education Strategy and the Statement of Education Priorities? What is the range of issues that may need to be addressed as a result of this new policy framework? What options does the Wānanga have in addressing these issues? The Delphi process enabled a clear set of priorities to be established: provide quality teaching and learning reflecting Māori values and practices; develop a consistent internal philosophy based on tikanga and āhuatanga Māori; and provide second chance education for Māori and other learners.
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Zepke, Nick. "Thinking strategically in response to New Zealand's tertiary education strategy: The case of a Wānanga." Journal of Management & Organization 15, no. 1 (2009): 110–21. http://dx.doi.org/10.5172/jmo.837.15.1.110.
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AbstractThis paper describes commissioned research on how a Wānanga, a Maori focused post school institution in New Zealand, perceived its strategic options following the publication of the Labour-led government's Tertiary Education Strategy 2007–2012 and the Statement of Education Priorities 2008–10 (Ministry of Education 2006). The research used a Delphi panel process that looks for consensus answers to specific research questions: How should the Wānanga respond to the policies sketched in the Tertiary Education Strategy and the Statement of Education Priorities? What is the range of issues that may need to be addressed as a result of this new policy framework? What options does the Wānanga have in addressing these issues? The Delphi process enabled a clear set of priorities to be established: provide quality teaching and learning reflecting Māori values and practices; develop a consistent internal philosophy based on tikanga and āhuatanga Māori; and provide second chance education for Māori and other learners.
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Hohepa, Margie, Linda Tuhiwai Smith, and Stuart McNaughton. "Te Kohanga Reo Hei Tikanga Ako i te Reo Maori: Te Kohanga Reo as a context for language learning." Educational Psychology 12, no. 3-4 (1992): 333–46. http://dx.doi.org/10.1080/0144341920120314.
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Wesley, Rachel, and Emma Burns. "Kōhatu Mauri: An Exercise in Practice across Cultures." Biodiversity Information Science and Standards 2 (April 20, 2018): e26015. http://dx.doi.org/10.3897/biss.2.26015.
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The 2017 redevelopment of Otago Museum’s Discovery World into Tūhura, a bi-cultural science centre that reflected an indigenous Kāi Tahu understanding of the universe alongside a western scientific paradigm, was a bold move into new territory for museum staff, who had to become familiar with not only new forms of knowledge, but also to work comfortably with Kāi Tahu tikanga (values-based practice) and cultural beliefs. An integral component of the creation of a space reflective of a Māori worldview is the placement of a Kōhatu Mauri - a small boulder or rock loaded with symbolism that encapsulates the mauri, or 'lifeforce' of a space. In order to enhance its value as a receptacle for the mauri of such a space, a Kōhatu Mauri must be touched, thus increasing the actual mauri it contains. If a Kōhatu Mauri is treated as a typical museum object, isolated and untouched, the result is culturally akin to death and is symbolic of a lack of life and perceived value of its wider space. To fit with Kāi Tahu notions of value, a Kōhatu Mauri is usually selected according to aesthetic, historic, and whakapapa (genealogy) values. It must be firmly rooted in its cultural context, regardless of the space it inhabits. When the need for a Kōhatu Mauri for Tūhura was identified, short timeframes and recognition of the need to select a boulder that captured the above cultural values resulted in the selection of a sarsen stone that had recently been acquired for the geological collections of the Otago Museum. The transition of the sarsen stone into a Kōhatu Mauri highlighted an anomaly in how collection items are valued. When objects that hold a special cultural value for a community come into a museum environment, they tend to lose that value by being removed from their cultural context. This paper will explore how the opposite happened in the case of the sarsen stone transitioning into a Kōhatu Mauri. The contradictions and confusion around understanding multiple layers of meaning and value in a collection item resulted in the Kōhatu Mauri ultimately losing its museum value while in the process of regaining its cultural value.
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Mildon, Charlotte. "An Indigenous Approach to Māori Healing with Papatūānuku." Ata: Journal of Psychotherapy Aotearoa New Zealand 20, no. 1 (2016): 11–17. http://dx.doi.org/10.9791/ajpanz.2016.02.
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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.
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Van Beekum, Servaas. "The Infinite Possibilities from the Ground." Ata: Journal of Psychotherapy Aotearoa New Zealand 17, no. 2 (2013): 201–10. http://dx.doi.org/10.9791/ajpanz.2013.19.
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This article is a reflection on the Social Dreaming Matrix (SDM) sessions which were held at the 2013 NZAP Annual Conference at Orakei Marae in Auckland. It describes the context of this conference and reflects on the preparation and role of the three conveners, representing the bi- and multicultural dimensions which were explored at the Conference. As a psychoanalytic discovery and development, social dreaming values the concept of “we-ness” as a means of reaching collectively-held unconscious meaning in the social domain. The article reflects on some of the most central dreams presented in the SDM sessions and on subsequent associations from each of the three sessions. The attention in the work is on broadening the ground of the material presented in the dreams and in the associations to the dreams. The SDM leaves it to the participants to energise around their own chosen figures.
 Waitara
 He whakaatanga tēnei tuhinga i ngā wāhanga riro i te Hāpori Tauira Moemoeā (Social Dreaming Matrix) i te Hui-ā-tau a te NZAP 2013 i Orākei i Tāmaki-makau-rau. E whakaatu ana i te horopaki o te hui, ngā whakahaere whakarite me ngā mahi a ngā kaiwhakahaere tokotoru, ngā māngai mō ngā āhuatanga tikanga rua tikanga maha i arotakehia ake i te hui. Hei tā te kaitātari hinengaro kitenga, whanaketanga hoki, he uara nui te ia o te “tātou-tātou” hei ara neinei atu ki te puringa-whānui o te tikanga mauri moe i roto i te huinga hāpori. Ka whakaaro te tuhinga ki ētahi o ngā moemoeā matua i whakaarahia ake i roto i ngā wāhanga moemoeā me ētahi wāhanga puta mai i te hui. Ko te aronga o te mahi ko te whakawhānui i te tūāpapa o ngā rauemi kōrerohia mai i ngā moemoeā me ngā whakapānga atu ki aua moemoeā. E waiho ana mā tēnā, mā tēnā e whakahihiko ake huri haere ake ngā āhua whakaritea e rātou.
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Thorpe, Miranda. "The Psychological Advantages of Enhanced Sensitive Attunement Through Nappy-Free Elimination Communication." Ata: Journal of Psychotherapy Aotearoa New Zealand 18, no. 2 (2014): 127–39. http://dx.doi.org/10.9791/ajpanz.2014.12.
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The emotional and environmental impact of transitioning from a nappy-free culture to a society dependent on disposable nappies comes at a cost. After a seven-month “baby observation” travelling through Asia, my hypothesis is that the traditional indigenous method of managing the baby’s elimination enhances attunement, bonding, and attachment, and when the child feels held in mind by the mother in this way he is more emotionally regulated and somatically connected. However, the exponential use of disposable nappies may be our blind spot where neither the dangers to the psychological and physical health of the future generation, nor to the planet, are being held in mind.
 Waitara
 He utu ka tau ki te taha kare-ā-roto, taha pūtaiao mai i te whakawhitinga i tētahi ahurei kope pātea ki tētahi hapori whakamau kope whiu. I muri mai i te mātakitakinga kōhungahunga i te haerērētanga i Āhia, e whakapae ana au nā te tikanga whakahaere whakaputa para a te kōhungahunga ka hōhonu kē ake te piri te pirihonga, ā, inā rongo te tamaiti i te pēnei o tōna mau ki tōna whāea ka mauri tau ake te atoato. Heoi anō, ko te mahi tautokonga mau kope whiu pea tō tātou whakapuranga kanohi inā te kore e whakaaro ake ki ngā tūpatonga ki te oranga hinengaro oranga tinana ki ngā rēanga o anamata, tae atu hoki ki a Papatuanuku.
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Slater, Peter. "Lost and Found – A Five Year Old’s Struggle to Find a Home." Ata: Journal of Psychotherapy Aotearoa New Zealand 20, no. 2 (2016): 161–82. http://dx.doi.org/10.9791/ajpanz.2016.15.
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This paper will highlight Meltzer’s seminal concept of the claustrum, an unconscious phantasy of space inside the body of the internal mother that has been broken into and occupied. The function of such a phantasy of invasion into the internal mother is usually defensive in nature, where infantile anxiety has not been assuaged by adequate means of containment. The infantile part in seeking to avoid anxieties of annihilation and abandonment, in phantasy forcibly enters the internal maternal object residing there in search of relief. The price of seeking out such relief from vulnerability and helplessness is entrapment with lies, deceit, cruelty, and fraudulence as bedfellows. Meltzer pointed to the difficult struggle in escaping such fraudulent ways of being, to be able to acknowledge the goodness of the creative couple and the bearing of depressive pain. The claustrum is therefore a claustrophobic enclave. The setting is the inside of a maternal object that is made up of separate compartments, each filled with its own geographical features and qualities. This paper will draw upon intensive psychoanalytic psychotherapy with a five-year-old adopted child to illustrate the quality of existence within the claustrum and the child’s struggle to find an internal home.
 Waitara
 Ko tā tēnei tuhinga he aronui i te ariā tairangi a Merete, arā Meltzer, mō te mokoā, he mariko maurimoengā mokoā i roto o te tinana o te hinengaro whaea kua wāhia kua whetaia. Ko te tikanga o te mariko pērā ki te hinengaro whaea, i te nuinga o te wā, he momo whakatumatuma mēnā kāre i mau pai te whakamāoriori taiohi. Ko te wāhanga ki te taiohi i a ia e whai ana ki te karo manawa pā ā-kore, ā-whakarerehanga i rō mariko ka houa te rawa hinengaro whaea kei reira nei e noho ana ki te kimi taumatua. Ko te utu o te rapu whakamāmātanga o te pēhitanga me te paraheaheahanga he whakamau ki te kōrero parau, ki te mahi whakawiriwiri me te whānako hai hoa moetahi. I tohua ake e Merete te uauatanga o te whawhai ki te māwhiti i ēnei momo mahi, o te kaha ki te whakaae ki te pai o te tokorua mariko me te pupuri mamae pēhitanga. Nōreira, he wāhi whakatinā te mokoā nei. Ko te tūnga, ko roto o tētahi rawa morimori i hangaia mai i ētahi tūāporo whakakīa ki ōna ake matawhenua, kōunga hoki. Ka huri tēnei pepa ki te tātarihanga whaiora hinengaro o tētahi tama tāne whāngai tokorima ngā tau hai whakaahua i te kōunga o te mauri kei roto i te mokoā me te karawheta a te tamaiti ki te kimi kāinga hinengaro.
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Winiata, Pakake Calm, and Whatarangi Winiata. "Whare Wananga Development in 1993-1994." New Zealand Annual Review of Education, no. 4 (December 5, 1994). http://dx.doi.org/10.26686/nzaroe.v0i4.1091.
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The historical significance of whare wananga to Maori is described and documented. Matauranga Maori is defined and its maintenance, expansion and dissemination (under certain conditions) is offered as the rationale for the existence of whare wananga – past and present. Two wananga which have been established, and one awaiting the process, under the Education Amendment Act 1990, are discussed and, in brief, their characteristics are compared with those of tikanga Pakeha institutions. Some principles of Maori education are suggested. The National Association of Wananga, Te Tauihu o Ngaa Whare Waananga, is introduced, and its priorities for 1995 and beyond are listed. An international perspective is incorporated and a wananga agenda for the future is outlined.
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Bishop, Russell. "Te Ropu Rangahau Tikanga Rua:The Establishment of a Bicultural Research Group, under the Control of Maori People for the Benefit of Maori People." New Zealand Annual Review of Education, no. 2 (October 25, 1992). http://dx.doi.org/10.26686/nzaroe.v0i2.858.
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Serious concerns about research involving Maori people have been raised by Walker (1979), Curtis (1983), Stokes (1985, 1987), Smith (1991) and Bishop and Glynn (1992). These authors caution that research into Maori people and issues associated with Maoridom should not perpetuate the monocultural research methodology and findings so common in the literature. One of their major concerns is that much research has concentrated on identifying characteristics that cause sub-cultural group members to function unsuccessfully in the common culture. Also, a great deal of research into Maori people’s affairs has had belittling or disadvantaging effects. Much of the research has been designed to answer research questions that have benefited the researchers and the non-Maori academic community rather than the Maori people themselves. Many research activities by non-Maori have disadvantaged and even belittled the mana of Maori knowledge and understanding of their own history. Maori people have become increasingly concerned about the capture of their past by others, and the manipulation of this knowledge both to enhance the life chances of others and to belittle the life chances of Maori people. Fundamental to this concern is the question of who has control of the knowledge? Whose purpose does research fulfill? Maori people resent being dissected with the same model as used by natural scientists. In this model all natural things can be seen as elements, as objects of study from some neutral stance outside of the people themselves. This neutral stance is being seriously questioned by Kaumatua and Maori people in general. This neutrality is now seen as another myth, created by those in positions of authority to perpetuate their own interests. The compartmentalisation that is part of the application of the dissection model to the lives of Maori people has involved reification or the removal of elements from their sense-making context. This has not only had belittling effects but has also helped to destroy historical memory. Giroux and Friere in Livingstone (1987) submit that: ... forgetting instances of human suffering and the dynamics of human struggle not only rendered existing forms of domination natural and acceptable but also made it more difficult for those who were victimised by such oppression to develop an ontological basis for challenging the ideological and political conditions that produced such suffering (p. xv). There is now developing an ontological basis for challenging the dominance. It has been characterised by Maori groups refusing to be part of research projects unless the kaupapa has been Maori initiated and controlled and has seen the rise of a Maori controlled interactive research. Bishop and Glynn (1992) after (Giroux 1983, and Carr & Kemmis, 1986) suggest that irrespective of particular research strategies, researchers who are committed to a Maori kaupapa need to see their role as empowering. This can be supported by establishing systems of power-sharing within the research process...
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Charters, Claire. "Legitimising the State: Constitutional Reform to Recognise Rangatiratanga and Tikanga Maori." SSRN Electronic Journal, 2016. http://dx.doi.org/10.2139/ssrn.2864101.
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Hamilton, Bill. "Maori Education Developments: A Maori Unionist’s View." New Zealand Annual Review of Education, no. 2 (October 25, 1992). http://dx.doi.org/10.26686/nzaroe.v0i2.854.
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During 1992, many hands seized the chance to paddle the Maori education waka in the primary system.The Maori community continued to establish Kura Kaupapa Maori, immersion and bilingual programmes. Schools increased the involvement of whanau in their activities and generally attempted to improve the quality of Maori education programmes.The National Maori Congress, Te Whakakotahitanga o Nga Iwi o Aotearoa, completed a report that promoted the goal of establishing iwi education authorities. Government established an inquiry into Maori education and directed officials committees to:(a) develop a bold strategy for the protection and promotion of te reo Maori; and(b) develop a comprehensive policy for Maori education.A Maori Education Group to comment on the Minister of Education’s “Vision for Education” was established. Maori government officials and others attempted to co-ordinate an effective Maori voice in education through Te Roopu Whakahaere and Te Roopu Whanui.Tino Rangatiratanga continued its work of co-ordinating, mobilising and politicising Maori in education and challenging the effectiveness of existing or proposed government education policy.Finally, in an atmosphere of government hostility towards unions, the primary teachers’ union, the New Zealand Educational Institute (NZEI) strengthened its philosophies, policies, priorities and practices by:establishing Miro Maori as an integral part of NZEI structures;giving leadership, direction and cohesion to the development of Maori education policies; andensuring that Maori views are included in the activities, developments and changes in the general education system.In putting forward a Maori unionist’s view, there is recognition that during 1992:Maori people put a lot of energy into primary education for the purpose of improving Maori achievement, revitalizing te reo me ona tikanga Maori andstrengthening Maori participation in the education of their children;NZEI, the primary teachers’ union, gave significant support to Maori education developments; andthere was a lot of government activity and stated commitment but their work lacked rigour, direction and coherency.Although many hands paddled the Maori education waka, by the end of 1992, it had made only a minor advance from where it had been in 1991. The waka tended to veer in motion from side to side, backwards and forwards and swirled around in circles rather than tracking forwards towards achieving significant goals. The Matauranga Maori waka clearly lacks strong navigational leadership, and government in particular is paddling against the tide of Maori aspirations...