Relevant bibliographies by topics / Whakataukī

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Whakataukī'

Author: Grafiati
Published: 4 June 2021
Last updated: 4 March 2023

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Journal articles on the topic "Whakataukī"

1

Woodard, Wiremu. "Korero Rakau." Ata: Journal of Psychotherapy Aotearoa New Zealand 20, no. 1 (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
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Metge, Joan. "Weaving Cloaks and Whakataukī: A Memoir." Journal of the Polynesian Society 131, no. 1 (2022): 7–32. http://dx.doi.org/10.15286/jps.131.1.7-32.

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Beginning with holiday work in the ethnology workroom at Auckland War Memorial Museum, the author, a social anthropologist, traces the development of her lifelong interest and involvement in the Māori art of weaving harakeke ‘Māori flax’ (Phormium tenax). Special attention is given to the weaving of whatu ‘ceremonial cloaks’ and the weaving of words and metaphors in whakataukī ‘proverbs and sayings’, poetry and storytelling. In the process she shares treasured memories of learning, from and with Māori friends and mentors expert in these arts, and emphasises the continual interweaving of contem
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3

Martis, Ruth, and Lorna Davis. "Editorial: He waka eke noa - We are all in this together!" New Zealand College of Midwives Journal 57 (December 1, 2021): 4. http://dx.doi.org/10.12784/nzcomjnl57.2021.0.4.

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The whakataukī (Māori proverb) above has particular resonance for us as midwives as we head toward the end of yet another challenging year of the Covid-19 pandemic. This whakataukī reminds us that working in unity and paddling in rhythm are essential when, as a profession, we are all sitting in the same waka (canoe). If the waka moves faster in the rapids, we may feel anxious about the possibility of falling out but we have to trust the person who is guiding the waka to navigate us to the desired destination. This is not always easy to do when we feel out of our depth but, as the familiar midw
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4

Martis, Ruth, and Lorna Davis. "Editorial: He waka eke noa - We are all in this together!" New Zealand College of Midwives Journal 57 (December 1, 2021): 4. http://dx.doi.org/10.12784/nzcomjnl57.2021.0.4.

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The whakataukī (Māori proverb) above has particular resonance for us as midwives as we head toward the end of yet another challenging year of the Covid-19 pandemic. This whakataukī reminds us that working in unity and paddling in rhythm are essential when, as a profession, we are all sitting in the same waka (canoe). If the waka moves faster in the rapids, we may feel anxious about the possibility of falling out but we have to trust the person who is guiding the waka to navigate us to the desired destination. This is not always easy to do when we feel out of our depth but, as the familiar midw
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5

Rameka, Lesley. "Kia whakatōmuri te haere whakamua: ‘I walk backwards into the future with my eyes fixed on my past’." Contemporary Issues in Early Childhood 17, no. 4 (2016): 387–98. http://dx.doi.org/10.1177/1463949116677923.

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This whakataukī or ‘proverb’ speaks to Māori perspectives of time, where the past, the present and the future are viewed as intertwined, and life as a continuous cosmic process. Within this continuous cosmic movement, time has no restrictions – it is both past and present. The past is central to and shapes both present and future identity. From this perspective, the individual carries their past into the future. The strength of carrying one’s past into the future is that ancestors are ever present, existing both within the spiritual realm and in the physical, alongside the living as well as wi
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6

Williams, Haare. "Whakatauki." Ata: Journal of Psychotherapy Aotearoa New Zealand 16, no. 1 (2012): 7. http://dx.doi.org/10.9791/ajpanz.2012.01.

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7

Dunn, Sarah, and Milly Locke. "Mātauranga Māori, inquiry and creative music-making in the primary music classroom: A Pākehā teacher’s journey." Teachers and Curriculum 22, no. 2 (2022): 99–112. http://dx.doi.org/10.15663/tandc.v22i2.399.

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This article draws on a master’s study into programme decisions and processes of a Pākehā primary music teacher who sought to include mātauranga Māori (Māori knowledge), tikanga Māori (Māori practices) and te ao Māori (a Māori way of seeing the world) in their teaching practice. The study investigated how children are enabled to experience mātauranga Māori within an inquiry approach to teaching and learning, through engagement with taonga pūoro (singing treasures) and the whakataukī (proverb) of the whakapapa (genealogy) of Māori music as stimuli for creative music-making. Drawing on action re
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Paniora, Riki. "He mihi whakatau (Editorial)." Aotearoa New Zealand Social Work 20, no. 4 (2017): 1–2. http://dx.doi.org/10.11157/anzswj-vol20iss4id324.

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9

Pēwhairangi Trego-Hall, Tiana, Lily Kay Matariki O’Neill, Anna Fleming, and Verity Armstrong. "Tiana Pēwhairangi Trego-Hall and Lily Kay Matariki O’Neill in conversation with Anna Hinehou Fleming and Verity Armstrong." Ata: Journal of Psychotherapy Aotearoa New Zealand 26, no. 1 (2022): 73–83. http://dx.doi.org/10.9791/ajpanz.2022.05.

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 Ka pū te ruha, ka hao te rangatahi — The old fishing net is replaced by the new fishing net. This whakatauki reminds us that our rangatahi, our young people, as our next generation, are the ones that will take the lead. The following kōrero emerged from the rangatahi panel which Tiana and Lily were part of at the NZAP’s Te Ipu Taiao Climate Crucible hui in March 2021. We received much feedback and gratitude around the indigenous perspective that each young person brought with regard to the current climate crisis, and so we asked them if they would be interested in
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10

Perkinson, Eliza. "He waka eke noa!" Aotearoa New Zealand Social Work 32, no. 2 (2020): 71–72. http://dx.doi.org/10.11157/anzswj-vol32iss2id745.

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Out of the response to Covid-19 emerged a message: he waka eke noa. This whakatauki, which directly translates to mean, “we are all in this together”, was used to unite Aotearoa New Zealand in our efforts against the virus. It refers to a waka of collective consciousness guiding us on the same journey. But were we united? Were we truly in this waka (canoe), of five million together?
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Dissertations / Theses on the topic "Whakataukī"

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Broome, Stephanie J. "Depositional model for the early Miocene turbidite sequence, the Whakataki Formation, NZ." Thesis, Queensland University of Technology, 2015. https://eprints.qut.edu.au/90732/1/Stephanie_Broome_Thesis.pdf.

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This research examined the influence of tectonic activity on submarine sedimentation processes, through a deposit-based analysis of turbidites in outcrop. A comprehensive field study of the Miocene Whakataki Formation yielded significant data that was analysed using methods of process-sedimentology, stratigraphy, and ichnology. Signatures of the tectonically active depositional environment were identifiable at very high resolution, from grain composition and texture to trace-fossil assemblages, as well as on a broader-scale in stratigraphic stacking patterns and structural deformation. From th
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2

Down, Taylor Nicholson. "Structural-stratigraphic reconstruction of the lower Whakataki formation, north island, New Zealand." Thesis, Queensland University of Technology, 2016. https://eprints.qut.edu.au/94176/1/Taylor_Down_Thesis.pdf.

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This thesis details a Miocene aged sedimentary rock formation located in north island New Zealand. Mapping, stratigraphic logging and petrographic analysis of the rock formation ascertained that it was deposited in a deep-marine, tectonically active region. The work details the make-up of the sedimentary rocks using geochemistry and microscopy to define their origin. This definition was used to interpret the depositional model of the sediments detailing how they were transported and how they were emplaced.
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McRae, Jane. "Whakataukii: Maori sayings." 1988. http://hdl.handle.net/2292/2502.

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Whole document restricted, see Access Instructions file below for details of how to access the print copy.<br>The texts of Maori oral tradition preserve special information for communication within Maori society. The forms in which that information is communicated are varied and in named types. Whakataukii are one of those types and they are one means of making public and preserving knowledge about Maori society. The knowledge which is contained in whakataukii, or referred to by them, ranges from simple observations of daily life, to philosophical concepts and records of history. This thesis p
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Books on the topic "Whakataukī"

1

Brougham, Aileen E. The Raupō book of Māori proverbs =: Te kohikohinga whakataukī a Reed. Penguin, 2009.

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2

Reed, A. W. (Alexander Wyclif), 1908-1979 and Kāretu, T. S. (Tīmoti Sam), eds. The Raupō book of Māori proverbs. 5th ed. Penguin, 2012.

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3

Rina, Mead June Te, ed. People of the land: Images and Māori proverbs of Aotearoa New Zealand. Huia, 2010.

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4

1908-, Reed A. W., and Kāretu T. S, eds. Māori proverbs. Reed, 1987.

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5

Geoff, Moon, ed. The Natural world of the Maori. William Collins, 1985.

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6

Orbell, Margaret. The natural world of the Maori. David Bateman, 1985.

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7

1908-, Reed A. W., and Kāretu T. S, eds. The Reed book of Māori proverbs =: Te kohikohinga whakataukī a Reed. Reed Books, 1999.

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8

Maire, Tau Te, ed. Te Whakatau kaupapa: Ngai Tahu resource management strategy for the Canterbury Region. Aoraki Press, 1990.

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9

Waugh, A. K. Policing the occupation of Moutoa Gardens, Wanganui, 1995. Treaty of Waitangi Research Unit, Stout Research Centre, Victoria University of Wellington, 2005.

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10

New Zealand. Office of the Commissioner for Children., ed. The United Nations Convention on the Rights of the Child =: He hui Whakatau i te mana o te tamaiti a te whakakotahitanga o ngā whenua o te ao. Office of the Commissioner for Children with the assistance of UNICEF, 1992.

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Book chapters on the topic "Whakataukī"

1

Waretini-Karena, Rawiri. "He Kakano Ahau Framework." In Handbook of Research on Indigenous Knowledge and Bi-Culturalism in a Global Context. IGI Global, 2019. http://dx.doi.org/10.4018/978-1-5225-6061-6.ch016.

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The He Kākano Ahau Framework is a concept whose whakapapa (genealogy) stems from a traditional whakatauki (proverb). The whakatauki was later composed as a waiata Māori (Māori song). An underlying feature behind He Kākano Ahau expresses that I am a seed born of greatness descended from a line of chiefs. The He Kākano Ahau Framework as a strategy addresses historical trauma through a Māori lens. A major feature of the He Kākano Ahau framework investigates whānau (family) history alongside the intergenerational ripple effects of colonization, which confiscated land resources and assets and also stripped away traditional ways of knowing and practicing, causing the loss of the Māori language, Māori cultural identity, and Māori cultural heritage.
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2

Field, B. D., R. M. Pollock, G. H. Browne, M. Scheihing, and M. Tomasso. "Outcrop Analog Study of Turbidites of the Miocene Whakataki Formation, New Zealand: Significance for Reservoir Volumetrics and Modelling." In Reservoir Characterization: Integrating Technology and Business Practices: 26th Annual. SOCIETY OF ECONOMIC PALEONTOLOGISTS AND MINERALOGISTS, 2006. http://dx.doi.org/10.5724/gcs.06.26.0729.

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Conference papers on the topic "Whakataukī"

1

Wilson, Jani. "Rōpū Whānau: A whakawhiti kōrero research methodology." In LINK 2022. Tuwhera Open Access, 2022. http://dx.doi.org/10.24135/link2022.v3i1.181.

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Kapahaka is not simply the song and dance of Aotearoa’s Indigenous people. Deeply steeped in mātauranga Māori, kapahaka is a way of simultaneously exemplifying Māori histories, the present, and the future; meanwhile it is a community-focused cultural practice, methodology, and pedagogy. Contemporary kapahaka – both competitive and for entertainment – fosters, develops, validates, and celebrates the Māori world, the language, and our ‘ways’: arguably the fundamental building blocks of Māori ‘popular culture’. The research project Kia Rite! Kapahaka for Screens, from which this presentation is a
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2

Williams, Toiroa. "NO HEA KOE? Where are you from?" In LINK 2021. Tuwhera Open Access, 2021. http://dx.doi.org/10.24135/link2021.v2i1.90.

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“Me tiro whakamuri, ki te haere whakamua. We must look to our past in order to move forward.” This whakataukī (proverb) speaks to Māori perspective of time and the importance of knowing your own history in order to move forward. We must look to our past and move as if we are walking backwards into our future. The present and past are certain, however, the future is unknown. Tangohia mai te taura: Take This Rope - is a practice-led research project, that enquires into a disputed narrative of the past. The thesis study involves researching, directing and producing a feature documentary about his
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