Academic literature on the topic 'Whakapono'

I argue in this article that religion is dangerous, providing some historical and current examples. I explore the phenomenon of religious and spiritual belief from a scientific perspective, particularly using the ideas of psychologist and neuroscientist Michael Graziano who suggested that our social perceptual system is responsible not only for constructing models of other minds, but also for creating Gods and spirits in our own image, and for creating models of our own minds. These observations lead to the central argument that psychotherapy, in studying mind and attempting to ameliorate its discomforts, must treat the perception of a spirit world in the same way that it treats our perception of our own and others’ minds and selves, and therefore must maintain a religiously secular stance. Waitara I roto i tēnei tuhing e whakapae ana au he mōrearea te hāhi, ā, ka whakarato i ētahi tauira o mua o nāianei hoki. Ka hōrapahia pēnei ki tā te mātauranga pūtaiao te āhua o te hāhi me te whakapono wairua, aro kau nei ki ngā whakaaro o te kaimātai hinegaro me te kaimātai pūtaiaoio a Mikaere Karatiano e kī nei ko te ture aronga a tō tātau hāpori te take mō te mahi tauira o ētahi atu hinengaro, me te hanga Atua, wairua pēnei ki ō tātau ake hanga, ā, hei hanga ata o ō tātau ake hinegaro. Nā ēnei tirohanga ka tākina ki te pūtake o te tautohe i te wā wānangahia e te kaiwhakaora hinengaro te hinengaro ka whakatete ki te whakakora i aua mānukanuka me āta huri ki te whakaora i te tirohanga ki te ao wairua pēnei anō i te whāwhā i tā tātau tirohanga ki ō tātau ake me ō ētahi atu hinengaro, whaiaro hoki, ā, me mātua mau ki tētahi tirohanga hāhi noa.

“The feminine” is a philosophy, a style, a value system, which is at the centre of the way I work as a psychotherapist. In this paper I wish to share the practical applications of this approach in a group therapy setting with young women aged 16 to 23. As a psychotherapist and psychiatrist, I am well versed in the more masculine value system. I use concepts like transference and counter-transference, defence mechanisms, diagnostic criteria, and all the other ways of understanding what is happening in our therapeutic experience. Moreover, I teach a lot of these concepts. I am therefore not intending to devalue the usefulness of these theoretical concepts. It is much harder to define and bring into dialogue the values of the feminine. It is not a measurable concept that can be packaged in skills training or researched with placebo control studies and published in a scientific paper. In spite of that, I believe it is an important concept to introduce and to discuss in the psychotherapy world. In this paper I describe some clinical applications of the concept of the feminine in order to demonstrate its value to our work. Whakarāpopotonga He rapunga whakaaro, he kōpuratanga, he whakatakotoranga uara te uha, ā, pokapū tēnei ki te āhua o tāku mahi i aku mahi kaiwhakaora hinengaro. E hiahia ana au ki te tohatoha i ngā mahi haratau o tēnei momo mahi ki waenga i tētahi haumanau awheawhenga taitamāhine mai i te 16 ki te 23 nei ngā tau. Mai i ōku kaiwhakaora hinengaro, rata mate hinengaro, e tino mātau ana au ki te whakatakotoranga uara tānetanga. Mahia ai e au ngā tū āhua ariā pēnei i te whakawhiti me te awherangi whakawhiti, ngā momo waonga, te paearu whakatau mate, me ērā atu anō o ngā mātauranga whakamārama kei te aha ngā whakanekenekehanga o ō tātou wheako haumanu. Otirā, ākonga ai e au te maha o ēnei ariā, ā, me pēhea hoki e taea ai te whakaiti, te painga o ēnei ariā. He uaua kē atu te tautuhi uara taitamāhine ka whakauru mai ai ki ngā kōrero. Ehara i te ariā inea ka taea nei te tākai whakangungunga pukenga rangahaua rānei ki tētahi akomanga whakahaere tohipa ka tā ai ki tētahi pepa pūtaiao. Ahakoa tērā, e whakapono ana au he ariā whai tikanga hei whakamōhio hei aromatawai i roto i te ao whakaoranga hinengaro. E whakamārama ana au i ētahi ariā mahinga haumanu o te taitamāhine hai whakaatu i ōna uara ki ā tātou mahi.

When faced with the intolerance of the imperialist who denigrates and annihilates other ways of life, one answer is the principle of tolerance as advocated by multiculturalism and biculturalism. This asserts that each way of life has its own legitimacy, to be valued on its own terms, and that its differences with other ways of life ought to be tolerated. The concept of figure and ground is a helpful way of conceptualising the practice of tolerance, making room for inclusive, both/and forms of existence. It is an image for the attempt to live and let live, in which differences — mountain and sea — coexist in harmony with each other. Whilst broadly in favour of this world view, I will nevertheless inquire into some of its beliefs and assumptions. Amongst other things, I argue that the “cultural group” is not the straightforward category it is often portrayed as, but always a conflictual, problematic and politicised entity. This in turn problematises the activity of tolerance: what is the psychology of tolerance and how is it informed by the political context? What is taking place within us when we are actively tolerating something? Is tolerance necessarily and always a good thing? Are there occasions when intolerance (and therefore, conflict) is the ethical requirement? In this article I argue that the ideals of “respecting difference”, “inclusivity”, “tolerance” are not only ethical but also always political. In sum, I argue for the virtues of discrimination over those of tolerance. Waitara Ko tētahi whakautu, inā tūpono ki te pēhitanga a te whakahīhi whakaiti, whakamate koiora atu, ko te mātāpono manawa nui taunakitanga a te taurea maha me te taurea takirua. Ko tēnei, he whakatau i te tika o ia koiora, ko tōna uara māna anō e whakatau, ā, ko āna noho rerekē ki ēteahi atu koiora e tika ana kia awhitia. He huarahi āwhina ariā whakawaia manawanuitanga te ariā āhua, ariā papa, kia whai ātea ai te tāua, tātou me ngā momo peka nōhanga. He whakapakoko mō te whakatau kia waiho noa iho te noho, te rerekētanga – maunga moana – e noho āiotanga tahi nei. Ahakoa e whakaae whānui ana ki tēnei tirohanga, ka huri tonu au ki te ui ki ētahi o ana whakapono me ana tohutohu. I tua atu i enei, ka whakapae au kāore i te rite te taumata whakaahuahia o te “rōpū ahurea” engari ia ka noho hei rōpū taupatupatu, whakararuraru, tōrangapū hoki. Koia nei ki raruraru ngā whakahaere whakamanawa nui: he aha te manawa nui o te mātai hinengaro, ā, pēhea ai te whāngai kōrero atu a te hāpori tōrangapū? He aha kei te mau i a tātou inā āta whakamanawa nui ki tētahi mea? He pai anō nei i ngā wā katoa te whakamanawa nui? He wāhanga anō tō te pēhi whakamanawa nui (te mutunga ko te taupatupatu) te huarahi matatika? I tēnei kōrero, e whakapae ana au ehara ana i te matatika anake o ngā mātāpono o te “maruwehinga rerekētanga”, “peke katoanga”, “whakamanawa nui” engari huri noa he tōrangapū anō hoki. Hai whakaoti ka tautohe ahau mō te painga ake o te aukati ki to te whakamanawa nui.

In the bicultural context of Aotearoa New Zealand, Māori (people of the land) and Tauiwi (the other tribe, i.e. Pākehā and other non-indigenous New Zealanders), continue to be represented in binary opposition to each other. This has real consequences for the way in which health practitioners think about and respond to Māori. Reflecting on ideas explored in my PhD thesis, I suggest that Māori identity is much more complex than popular representations of Māori subjectivity allow. In this article I offer an alternative narrative on the social construction of Māori identity by contesting the idea of a singular, quintessential subjectivity by uncovering the other face/s subjugated beneath biculturalism’s preferred subjects. Waitara Mai i te horopaki iwirua o Aotearoa, arā te Māori (tangata whenua) me Tauiwi (iwi kē, arā Pākehā me ētahi atu iwi ehara nō Niu Tīreni), e mau tonu ana te here mauwehe rāua ki a rāua anō. Ko te mutunga mai o tēnei ko te momo whakaarohanga, momo titiro hoki a ngā kaimahi hauora ki te Māori. Kia hoki ake ki ngā ariā i whakaarahia ake i roto i taku tuhinga kairangi. E whakapae ana au he uaua ake te tuakiri Māori ki ngā horopaki tauirahia mai ai e te marautanga Māori. I konei ka whakatauhia he kōrero kē whakapā atu ki te waihangatanga o te tuakiri Māori, tuatahi; ko te whakahē i te ariā takitahi, marautanga pūmau mā te hurahanga ake i tērā āhua e pēhia nei ki raro iho i te whainga marau iwiruatanga. Tuarua, mai i tēnei o taku tuhinga rangahau e titiro nei ki ngā wawata ahurei a te Māori noho nei i raro i te māuiuitanga whakapoto koiora, ka tohu au ki te rerekētanga i waenga, i roto hoki o ngā Māori homai kōrero, ā, ka whakahāngaia te titiro ki te momo whakatau āwhina a te hauora ā-motu i te hunga whai oranga.

This article introduces and sets the parameters of my faith-world based on whakapapa (genealogy) and whakapono (faith) and outlines my whakapapa links to whakapono: Patuheuheu and Ngāti Whare to Ringatū; Te Kooti’s Te Umutaoroa prophecy gifted to Patuheuheu; Ngāti Manawa and Catholicism; and Ngāti Porou to Te Hāhi Mihinare. I also describe some of my experiences pertaining to Pentecostalism and Mormonism—a highly significant theological experience for me—and my lingering encounters with Taoism and Hinduism. Overall, I show how whakapapa is connected to whakapono and explore the facets of my faith that have shaped my personal theology.

Ko au ko te taiao, ko te taiao ko au – I am the environment and the environment is me. This article will present a Māori theology of the environment based on whakapapa (genealogy), whenua (land), wairua (spirit), whānau (family), and whakapono (faith).

Te Wānanga o Aotearoa is first and foremost a uniquely Māori learning environment, as a Pasifika educator who feels privileged in this space, it has become prominent to me more than ever to understand what my Pacific practice means in relation theory; and how my practice can complement our institutional values of Te Aroha, Te Whakapono, Ngā Ture and Kotahitanga. These values are embedded in our institution and communicate the actions to achieve successful outcomes for our tauira (Te Wananga o Aotearoa, n.d).

The shift to neoliberalism in the 1980s meant that higher education in Aotearoa New Zealand became business-orientated—a situation which prevails today (Narayan, 2020; Olssen, 2002). The digitisation of business means that for businesses to remain relevant, they must embrace digital marketing (Herhausen et al., 2020; Makrides et al., 2020). Indeed, in higher education, too, the need for digital marketing is inescapable (Sawlani & Susilo, 2020). This paper will discuss digital marketing in higher education and will look specifically at some aspects of the digital marketing approach of Te Wānanga o Aotearoa. This paper will begin with a very brief history of Māori business during the early colonial period, as well as a short description of contemporary Māori business. This article will discuss the most current understandings of digital marketing in higher education. Importantly, this paper will use the three relationship marketing success factors identified by John (2020)—trust, commitment, and service orientation—and relate these to the four values of Te Wānanga o Aotearoa (2020)—Te Aroha, Te Whakapono, Ngā Ture, and Kotahitanga—as a means of identifying gaps in Te Wānanga o Aotearoa’s current digital marketing approach.

Assisted dying became a legal choice in November 2021 following the passing of the End of Life Choice Act (2019) in New Zealand. This new means of dying allows individuals to pursue the right to die should they meet the legislated criteria. The availability of assisted dying raises questions regarding nursing practices and responsibilities in relation to the service. The aim of this study was to gain insight into nursing students’ views about assisted dying in Aotearoa New Zealand. A qualitative descriptive study using a qualitative survey with a paper-based questionnaire was undertaken among nursing students enrolled in a Bachelor of Nursing (BN) programme at a single tertiary education organisation in 2019. Responses from 192 students were analysed using content analysis. Three categories were identified: supportive on the basis of personal choice; disapproval on the basis of personal beliefs; and taking a professional stand as a nurse. The categories present the distinct and opposing views expressed by nursing students regarding assisted dying, with the extent of support or disapproval being supported by their recognition of personal autonomy, their own belief systems and their views of roles expected of nurses. This research highlighted that nursing students’ views about assisted dying were influenced by both personal and professional factors, and at times these were dichotomous. Ethical and practice challenges concerning assisted dying must be recognised and acknowledged. The nursing education sector should include topics related to assisted dying in the curricula and work with students to, where necessary, reconcile any ethical issues that arise. This will ensure that future nurses are prepared and equipped with knowledge and skills in providing care to patients and families considering or requesting assisted dying. Te reo Māori translation Ngā whakaaro o ngā pia tapuhi ki te mate whakaahuru: He rangahau kounga Ngā Ariā Matua I whakamanaia ā-turetia te mate whakaahuru o te tangata i te marama o Nōema 2021 i muri i te pāhitanga o te Ture mō te Whiringa mō te Mutunga o te Oranga (2019) i Aotearoa. Mā tēnei ara hou ki te matenga ka taea e te tangata takitahi te whai i tana tika kia mate, ki te tutuki i a ia ngā paearu ā-ture. Nā te wāteatanga mai o te mate whakaahuru mō te tangata, ka ara ake ētahi pātai mō ngā tikanga mahi tapuhi me ō rātou haepapa mō te kaupapa āwhina hou. Te whāinga o tēnei rangahau he whai kia mārama ki ngā whakaaro o ngā pia tapuhi ki te mate whakaahuru o te tangata i Aotearoa. I mahia tētahi rangahau whakaahua kounga nā te whakamahi uiuinga kounga, ki tētahi rārangi pātai pepa i waenga i ngā pia tapuhi i rēhitatia ki tētahi akoranga Paetahi mō Te Tapuhitanga (BN) i tētahi whare whakaako kotahi i 2019. I tātaritia ngā whakautu mai i ngā ākonga 192 nā te whakamahi tātaritanga kōrero. E toru ngā kāwai i tautuhitia: ērā i tautoko i runga i te whiringa whaiaro; te korenga e whakaae i runga i ngā whakapono tāngata takitahi; me te tū hei tangata ngaio, arā, hei tapuhi. Ko ngā kāwai kei te whakaari i ngā tū motuhake, tauaro hoki i whakapuakina e ngā pia tapuhi mō te mate whakaahuru, me kī, kei te āhua o tō rātou whakaae ki te mana motuhake o te tangata mōna anō, o ō rātou pūnaha whakapono, me tō rātou titiro ki ngā mahi e tika ana mā te tapuhi, te kaha tautoko, te kaha whakahē rānei ki te ara hou. Tā tēnei rangahau he whakatairanga i te kawenga o ngā whakaaro o ngā pia tapuhi mō te mate whakaahuru e ngā pūtake whaiaro, me ngā pūtake ngaio, ā, i ētahi wā he noho tauwehe ēnei pūtake e rua. Me mātua kite, me mātua urupare ki ngā wero matatika me ngā wero i te wāhi mahi o te mate whakaahuru. Me uru ki te rāngai akoranga tapuhi ētahi kaupapa e pā ana ki te mate whakaahuru i roto i te marautanga me te mahi tahi ki ngā ākonga ki te tuitui tahi i ngā take matatika ka ara ake, i ngā wāhi e tika ana. Mā konei ka tika te whakangungu, te hoatu pūkenga hoki ki ngā tapuhi o āpōpō, ka whiwhi hoki i te mātauranga me ngā pūkenga e tika ana hei tiaki i ngā tūroro me ō rātou whānau e whiriwhiri nei, e inoi nei rānei, ki te mate whakaahuru mō rātou. Ngā kupu matua mate whakaahuru; te taurimatanga i te mutunga o te ora; ngā ture; te akoranga tapuhi; ngā pia tapuhi; te rangahau kounga

The beliefs that teachers have about teaching and learning have an influence on the practices that teachers implement. This is particularly relevant, although not exclusively, to teaching practices that meet the needs of Māori students in our bicultural learning environments of New Zealand. There is a growing amount of research to support the use of student voice data, the benefits of which can be seen at a school level, at the classroom teacher level as well as for the individual students themselves. This research project focused on exploring the impact of students sharing their thoughts and opinions about their learning, (i.e.: student voice data) on influencing teachers’ beliefs about teaching and learning. In doing so it explores effective facilitation of this process in a bicultural learning environment. In particular it investigates the potential of a combination of specific tools, notably student focus groups and coaching conversations with teachers to influence teachers’ beliefs. This study took place in two low decile schools in Christchurch. It involved focus groups of Māori and non-Māori primary-aged students, alongside teacher reflective interviews being conducted on repeated visits. Its findings identified approaches for accessing authentic student voice in a bicultural learning environment. The thoughts and opinions shared by Māori students highlighted a focus on their own learning as well as celebrating their culture. Teachers reacted to student voice by making connections to their classroom programmes, and by accepting or dismissing more provocative statements. These reactions by teachers helped emphasize the most helpful methods for reflecting on this data. Their reflections, used alongside a specially designed ‘Teacher Belief Gathering Tool’, ascertained that teachers’ beliefs were both reaffirmed and changed through guided reflection and coaching conversations on student voice data. Teachers’ knowledge of effective teaching and learning, their motivation for changing their teaching practices, as well as witnessing success were all considerable factors in teachers changing their beliefs.

This project investigates how Christian-Māori identity finds expression in contemporary Christian songwriting practice, within Calvary Life Outreach (CLO), an independent Pentecostal church located in southwest Sydney with a predominantly Māori congregation. The thesis explores this church’s diaspora Christian-Māori identity through interviews with Christian-Māori leaders in New Zealand, a focus group with members of the CLO church, and then investigates how the New Zealand perspectives are received by CLO in relation to an album of Christian songs, written as part of the thesis, and for use within the CLO church itself. This album also creates a framework for other diaspora church communities to explore similar cultural realities within their unique contexts. The aim of this project is twofold: firstly, to consider issues that are deemed important to CLO congregants and the New Zealand interviewees in light of their Christian-Māori identity, which draws upon historical and contemporary influences and expressions of Christian-Māori identity and its practice. Secondly, this thesis explores how social and sonic expressions of Christian identity serve to bolster and encourage Māoritanga (a sense of being Māori) within this diaspora community through their musical practice. The theoretical framework of this project draws on a Kaupapa Māori methodology, which seeks to validate and legitimise Māori ontological and epistemological realities in research as research. This approach highlights the necessity of relationship building as a means of effective engagement with Māori communities, alongside the importance of allowing participants to inform and direct the development of such research. To this end, Christian-Māori leaders from New Zealand have shared interview perspectives around what Christian-Māori identity means to them in their contexts, especially within the Christian Church, and how a sense of Māori identity can be expressed through a song album. Further, CLO has highlighted its concerns as a diaspora Christian-Māori community. The issues raised between these two ‘communities’ highlighted how Christian-Māori identity differs in its expression between New Zealand and Australia, and the way that a diaspora community expresses its sense of collective identity through the song album. ix The concerns that have been raised include the legacy of colonialism within church settings, and the importance of all ethnic minority groups, including Māori, to express Christian worship in a way that is not inhibited by the practices of the dominant (Anglophonic) church culture. One of the overriding concerns of the participants is that ‘every tribe and tongue’ has a space afforded them to worship ‘in spirit and truth’ – that is, to use culturally diverse musical manifestations to articulate heartfelt Christian worship within congregational settings. In light of these considerations, a song album has been created by me and members of CLO addressing a range of themes based around Christian spirituality, Christian- Māori/Maltese identity (Maltese being my own background), and the realities of being a Christian diaspora community in South West Sydney, drawn from the focus group responses. The songs cover a range of subject matter, from repentance to jubiliation, and, in keeping with the practice of the CLO community, utilise Christian Scriptures from the Old and New Testaments, in English, Māori and Maltese, as the basis of song lyrics. The resulting Christian album embraces and celebrates rich diversity in the midst of Christian unity. It also aims to capture the confluence of languages and life experiences through a range of traditional and contemporary musical styles, such as pop, reggae and haka, encouraging listeners to express their own culturally-enriched manifestations of worship.

This chapter explores ngā takepū relationships that positively influence kaiako and ākonga engagement within Te Wānanga o Aotearoa. The focus is on the impact of whanaungatanga, wairuatanga, whakapono, kaitiakitanga, and āhurutanga within the ako process. The approach of being accountable and responsible through key performance indicators are compared to ngā takepū as hoa haere or kaitiaki that are markers of a softer approach. Ngā takepū advocacy of responsibility and accountability are explained as well as their gentle touch as constant reminders of what is just, fair, honorable, and right in the pursuit of mauri ora for all.