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Journal articles on the topic 'Whanaungatanga'
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1
Ross, Lyana. "Whanaungatanga." Aotearoa New Zealand Social Work 32, no. 2 (August 5, 2020): 73–74. http://dx.doi.org/10.11157/anzswj-vol32iss2id746.
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Today I sit here on the Kapiti Coast, 60 kilometres north of Wellington, in Aotearoa New Zealand. I’m in my lounge, surrounded by my study materials, listening to a presentation via Zoom, eight weeks after our initial Covid-19 lockdown began and I think of what this time has meant to me and my peers.
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Herbert, Sarah, Christine Stephens, and Margaret Forster. "It’s all about Whanaungatanga: Alcohol use and older Māori in Aotearoa." AlterNative: An International Journal of Indigenous Peoples 14, no. 3 (July 2, 2018): 200–208. http://dx.doi.org/10.1177/1177180118785381.
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This study explored the socially shared meanings of alcohol use among Indigenous older Māori in Aotearoa (New Zealand). Using a Māori-centred research approach, hui (meeting/s) were held with five kaupapa whānau (groups with a common purpose), comprising older Māori ( n = 19), who shared their perspectives of alcohol use. Kōrerorero (discussion) from each kaupapa whānau was used to configure a shared narrative of older Māori alcohol use. Alcohol use is understood in the context of whanaungatanga (maintaining relationships) which was identified as the primary driver for older Māori engagement in alcohol use environments. However, participants argued that alcohol is not necessary to experience whanaungatanga and alternative options for alcohol free events that support whanaungatanga were shared. These findings highlight the importance of whanaungatanga among Māori and suggest the need for events and activities that support whanaungatanga, rather than alcohol use, to enhance the health and well-being of older Māori.
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Zink, Robyn. "Envisioning a better future through interrelatedness and whanaungatanga." Set: Research Information for Teachers, no. 3 (December 20, 2020): 18–22. http://dx.doi.org/10.18296/set.0182.
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Climate change is described as the defining issue of our time. There are many climate-change teaching resources that cover the science of climate change and actions to make a difference. However, there is limited focus on envisioning the future we want to create together. Enviroschools’ key concepts of interrelatedness and whanaungatanga support students, schools and communities to explore how they are connected to each other and the world they live in. Using an example from one school, I suggest building understanding of how we are all interconnected is one way to create space to imagine the change we want.
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Hamley, Logan, Shiloh Groot, Jade Le Grice, Ashlea Gillon, Lara Greaves, Madhavi Manchi, and Terryann Clark. "“You’re the One That Was on Uncle’s Wall!”: Identity, Whanaungatanga and Connection for Takatāpui (LGBTQ+ Māori)." Genealogy 5, no. 2 (June 4, 2021): 54. http://dx.doi.org/10.3390/genealogy5020054.
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Takatāpui (Māori LGBTIQ+) challenge static notions of relationality and belonging or whanaungatanga for Māori. Explorations of Māori and LGBTIQ+ identity can often polarise experiences of family as either nurturing spaces or sites comprised of actors of spiritual and physical violence. However, such framing ignores the ways in which cultural practices for establishing relationality for takatāpui extend beyond dichotomies of disconnection or connection within families and into spaces of new potential. In this paper we outline a bricoleur research praxis rooted in Māori ways of being which underpins the research. We engage in photo-poetry as an analytic tool, constructing poetry from our interviews with Waimirirangi, a twenty-year-old whakawahine (Māori term for trans woman or trans femme) and bring them into conversation with the images she provided as part of the broader research project. As the interface between her ancestors and future generations, Waimirirangi demonstrates the potentiality of whanaungatanga as a restorative practice for enhancing takatāpui wellbeing.
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Carlson, Teah, Helen Moewaka Barnes, and Tim McCreanor. "Health literacy in action: Kaupapa Māori evaluation of a cardiovascular disease medications health literacy intervention." AlterNative: An International Journal of Indigenous Peoples 15, no. 2 (February 14, 2019): 101–10. http://dx.doi.org/10.1177/1177180119828050.
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The healthcare system is complex and challenging to virtually everyone but more so to those who are marginalised, impoverished, and isolated—all factors that exacerbate health literacy barriers. This article reports on an analysis of qualitative data collected for a kaupapa Māori evaluation of a Cardiovascular Disease Medications Health Literacy Intervention. The evaluation study involved a kaupapa Māori evaluation of the effectiveness of the intervention and the discussion of wider learnings in relation to health literacy interventions with Māori and other Indigenous communities. Findings are grouped into three key themes: Whakaaro, tūrangatira, and whanaungatanga. Whakaaro—fluidity of understanding—refers to the importance of maintaining patient medication knowledge and nurturing relationships between patients and health professionals. Tūrangatira—presence—refers to changes in participation practices between patients and health professionals, as well as the limitations and outcomes of the intervention approach. Whanaungatanga—building relationships—covers the intervention structure and design and the role of the research nurse. This study highlighted that the responsibility for improving health literacy lies with everybody in making substantial systemic change. In this intervention, the focus of responsibility for building health literacy skills in patients and whānau (family) sat with front-line health professionals.
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Darrah, Tayla, Andrew Waa, Amanda Jones, and Anja Mizdrak. "Māori perspectives on alcohol." International Journal of Critical Indigenous Studies 14, no. 1 (July 20, 2021): 51–64. http://dx.doi.org/10.5204/ijcis.v14i1.1809.
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ABSTRACTAimMāori suffer disproportionately from alcohol-related harm in Aotearoa New Zealand. With the view toward informing potential alcohol interventions for Māori, this study synthesises studies on alcohol and alcohol-related harm. MethodsUsing a Māori-centered approach, a narrative review of qualitative studies of Māori perspectives on alcohol was conducted. Journal databases, repositories, and websites were searched for relevant studies published since 2000. A thematic analysis was conducted and emergent themes were synthesised. ResultsEight studies were identified for inclusion. Whanaungatanga was identified as a contributor to alcohol use in included studies. Other motivations were ‘fitting in’, escape from stress, achieving ‘the buzz’, and coping with historical trauma. Among included literature, a strong cultural identity was a deterrent to alcohol overuse. Māori voiced a desire to be involved with local alcohol policy decisions. ConclusionAlthough Māori are a high-priority group, there remains a substantial gap in research on Māori perspectives toward alcohol interventions which is reflective of an underinvestment in Kaupapa Māori research. Future interventions for Māori may be more effective if these interventions focus on enhancing whanaungatanga without the presence of alcohol, consider the variable motivations for drinking, and utilise culturally appropriate methods to encourage reduced harm from alcohol use.
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Waitoa, Joanne, Regina Scheyvens, and Te Rina Warren. "E-Whanaungatanga: The role of social media in Māori political empowerment." AlterNative: An International Journal of Indigenous Peoples 11, no. 1 (March 2015): 45–58. http://dx.doi.org/10.1177/117718011501100104.
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Park, Hong-Jae, and Jim Anglem. "WHANAUNGATANGA AND FILIAL PIETY: INTERGENERATIONAL EXCHANGES IN CONTEMPORARY MAORI AND KOREAN CULTURES." Innovation in Aging 3, Supplement_1 (November 2019): S38. http://dx.doi.org/10.1093/geroni/igz038.147.
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Abstract Every culture has its own tradition of intergenerational exchange based on accepted norms, while the meanings of traditional filial values have evolved over time. This paper aims to identify the various forms of filial care, support and respect for older people in Maori and Korean cultures, and reconceptualise current ways of intergenerational exchanges in both physical and virtual contexts. Data were collected through a qualitative inquiry framework consisting of 32 individual interviews and 5 ethnographic observations in New Zealand and South Korea. Thematic analysis of the data was used to identify themes and patterns from the participants’ perspectives and experiences in the multilingual research context. In this cross-cultural study, for Māori participants, whanaungatanga (family relationships) was recognised as a core value that places whanau (family) at the centre of whakapapa (human and non-human relations). For Korean participants, their tradition of filial piety has continued to constitute a major component of familism mindsets and practices, while their ability to support their parents and maintain connections to their ancestors varied. Being knowledgeable about the traditional values of intergenerational solidarity helped generations feel connected and supported by each other, although both monetary and non-monetary support for one’s elders has come under strain due to the impact of changes in family ties and social dynamics. Technological developments have reshaped traditional filial practices, offering new ways of intergenerational exchanges. Redefining whanaungatanga and filial piety can provide a theoretical basis for developing the concept of extended social work through avoiding excessive individualism and culture-blind approaches.
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O'carroll, Acushla Deanne. "Virtual Whanaungatanga: Māori utilizing social networking sites to attain and maintain relationships." AlterNative: An International Journal of Indigenous Peoples 9, no. 3 (September 2013): 230–45. http://dx.doi.org/10.1177/117718011300900304.
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Wright, Noeline, and Sharyn Heaton. "‘Hospitality’, boundary crossing and thresholds applied in education: Embodying manaakitanga and whanaungatanga." Hospitality & Society 11, no. 1 (March 1, 2021): 71–85. http://dx.doi.org/10.1386/hosp_00032_1.
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In everyday understanding, ‘hospitality’ refers to paid work contexts; commodities and transactional tasks. Hospitality can, however, have much broader significance. It can be understood in cultural and social terms within and beyond transactional contexts. In Māori cultural knowledge and practices for example, hospitality has reciprocal, relational nuances. Perhaps both views imply that ‘hospitality’ is an act of ‘crossing boundaries […] or thresholds’ as Still (2013: 4) suggested. Relational, reciprocal, boundary-crossing practices may also infer ritual understandings of respect, kindness, generosity and harmony. Crossing thresholds is a central concept in Māori knowledge and practices and is central to this article exploring concepts and practices of hospitality in a new primary school focused on building its practices on relational and reciprocal values. In Aotearoa New Zealand educational contexts, hospitality is a cultural, social reciprocal and relational practice. Thus, through examining ‘hospitality’, ‘borders’ and ‘thresholds’ across the boundaries of education and commerce, we hope to illuminate both connections and differences. We do so through reviewing both literature about ‘hospitality’, ‘borders’ and ‘thresholds’ and interview data from a new school intentionally valuing whanaungatanga.
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Mamea, Karlene, Julia Ioane, and Peter Slater. "A Samoan Sense of Self." Ata: Journal of Psychotherapy Aotearoa New Zealand 22, no. 1 (October 15, 2018): 103–13. http://dx.doi.org/10.9791/ajpanz.2018.08.
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How is a Samoan sense of self created and used? This article explores Samoan concepts of self within traditional stories. Implications for therapy as a Samoan therapist, or with Samoan clients are offered, with reflections on the nature of the relationship between Samoan understandings of self and psychodynamic theory.
Whakarāpopotonga
Pēhea ai te whakaara, te whakamahi kiritau o te tairongo Hāmoana. E tūhurua ana e tēnei tuhinga ngā ariā kiritau i roto i ngā kōrero tūturu. Ko ngā tohu haumanu mā te kaihaumanu Hāmoana, mō ngā kiritaki Hāmoana rānei e hoatu tahi ana me ngā whakahoki maharahana ki te āhua o te whanaungatanga i waenga i te mātauranga Hāmoana mōna ake me te aria whakanekenekenga hinengaro.
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Slater, Tania, Anna Matheson, Cheryl Davies, Huia Tavite, Triny Ruhe, Maureen Holdaway, and Lis Ellison-Loschmann. "'It's whanaungatanga and all that kind of stuff': Maori cancer patients’ experiences of health services." Journal of Primary Health Care 5, no. 4 (2013): 308. http://dx.doi.org/10.1071/hc13308.
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INTRODUCTION: There are unacceptable ethnic differences in cancer survival in Aotearoa/New Zealand. For people with cancer, quality of life and survival are shaped by access to care, but research on Maori access to, and through, cancer care is limited. Internationally, research has shown that primary care plays an important role in providing patient-centred, holistic care and information throughout the cancer care journey. Additionally, Maori health providers provide practical support and facilitate access to all levels of health care. Here we describe the cancer journeys of Maori patients and whanau and identify factors that may facilitate or inhibit access to and through cancer care services. METHODS: Twelve Maori patients affected by cancer and their whanau (family) in the lower North Island took part in face-to-face semi-structured interviews exploring their experiences of cancer screening, diagnosis, treatment, survival and palliative care. FINDINGS: Three key areas were identified that impacted upon the cancer care journey: the experience of support; continuity of care; and the impact of financial and geographic determinants. CONCLUSION: Primary care plays a key role in support and continuity of care across the cancer journey. Alongside interpersonal rapport, a long-term relationship with a primary health provider facilitated a more positive experience of the cancer care journey, suggesting that patients with a ‘medical home’ are happier with their care and report less problems with coordination between services. Positive, longstanding relationships with general practitioners and Maori health providers assisted patients and whanau with the provision and understanding of information, alongside practical support. KEYWORDS: Cancer; family; health services, indigenous; Maori health; primary health care cancer
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Huriwai, Terry, Paul J. Robertson, Delaraine Armstrong, Te Pare Kingi, and Paraire Huata. "WHANAUNGATANGA – A PROCESS IN THE TREATMENT OF MAORI WITH ALCOHOL- AND DRUG-USE RELATED PROBLEMS." Substance Use & Misuse 36, no. 8 (January 2001): 1033–51. http://dx.doi.org/10.1081/ja-100104488.
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Rameka, Lesley. "A Māori perspective of being and belonging." Contemporary Issues in Early Childhood 19, no. 4 (October 24, 2018): 367–78. http://dx.doi.org/10.1177/1463949118808099.
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Belonging and being are inextricably linked. From a Māori perspective, belonging and being can be viewed through a number of interconnected historical and contemporary frames. One frame is derived from Māori perceptions of the creation of the universe and genealogical relationships to the universe and everything in it. Another frame of belonging and being stresses increasingly diverse and complex positionings that require negotiation of radically different terrains of assumptions, behaviours, values and beliefs. This article explores two interrelated aspects of being and belonging from a Māori perspective: whakapapa (‘genealogical connections’) and whanaungatanga (‘family relationships’). It discusses how each aspect has changed over time as a result of colonisation, urbanisation and western education, and identifies how the reflection of each has been transformed.
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Ritchie, Jenny. "Food Reciprocity and Sustainability in Early Childhood Care and Education in Aotearoa New Zealand." Australian Journal of Environmental Education 31, no. 1 (January 13, 2015): 74–85. http://dx.doi.org/10.1017/aee.2014.46.
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AbstractThis article offers a perspective from early childhood care and education in Aotearoa New Zealand. It draws from the data of four recent studies to demonstrate pedagogical practices informed by Indigenous (Māori) perspectives. Māori values, such as manaakitanga (caring, hospitality, generosity) and whanaungatanga (relatedness), are shown featuring in routines focused on provision of food and serving as a key focus of early childhood education for sustainability. It is argued that providing opportunities for children to become engaged with growing, cooking and sharing food enables them to operationalise compassion towards themselves, others and the environment, reconnecting with the source of their food and demonstrating generosity and care to others (both human and more-than-human) in their communities. This can be viewed as a pedagogical response to the increasing encroachment of neoliberalism, with its incumbent individualism and lack of collectivist consciousness or concern for the environment, into education settings. Furthermore, drawing upon Indigenous perspectives honours traditional, localised wisdom regarding sustainability practices.
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Buchanan, Sandra. "“Dance Me Through the Panic Till I’m Gathered Safely In”." Ata: Journal of Psychotherapy Aotearoa New Zealand 21, no. 1 (December 31, 2017): 69–84. http://dx.doi.org/10.9791/ajpanz.2017.07.
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When Leonard Cohen died in November 2016, many people the world over felt very sad and indeed bereft, at the loss of such a great artist, poet and songwriter. It felt, in Auden’s (1958) words on Freud’s death, another example of:
For every day they dieamong us, those who were doing us some good, who knew it was never enough buthoped to improve a little by living. (p. 68)
The title of this paper comes from Leonard’s 1984 song “Dance Me to the End of Love”, and has often seemed a powerful description of what a mother provides for her baby and what we as therapists provide to our clients. We try to help them “dance through the panic” and ultimately to feel safely gathered in — firstly with us, within the therapeutic relationship, and in due course within themselves. We provide a “promise of home”, or at least some hope for our clients that they might be able to find that individual sense of self within themselves and connection to others, which feels like “home”.
Whakarāpopotonga
I te matenga o Leonard Cohen i te Whiringa-a-rangi 2016, pōuri kau ana te tini te mano huri noa i te ao mōteatea kau ana i te ngarohanga atu o te tohunga tito waiata, toikupu mahi toi nei. E ai ki tā Ōtene kī (1958) i te matenga o Whoritu:
Mō ia rā taki hingarō ngai tātau, rātau e whai hua nei mō tātau, mōhio tonu kore rawa i rahi engaritōminahia mā te kaiao e whakawhanake. (w. 68)
I ahu mai te pane o tēnei pepa mai i te waita a Renana o te tau 1984 “Kanikanihia au ki te Mutunga o te Aroha”, ā, tērā ia e whakaarohia ana he whakaahuatanga mārohirohi o te o te āhua whakarato a te whaea i tana pēpē me tā tātau ngā kaiwhakaora hinengaro hoki ki ā tātau kiritaki. Ko tā tātau he nana ki te āwhina i a rātau, “pīkarikari i te maurirere” ā, taioreore kia tau te mauritau ki a tātau, i tō tātau whanaungatanga haumanutau tae atu ki te wā e tau ai tō rātau ake mauri. Ko tā tātau he whakarato “oati mauri tau”, he maramara wawata rānei e kitea ai e ā tātau kiritaki he kiritau, he whanaungatanga ki ētahi atu pēnei tonu i te “kāinga”.
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Withers, Russell. "Which therapeutic relationship?" Ata: Journal of Psychotherapy Aotearoa New Zealand 17, no. 1 (September 30, 2013): 73–87. http://dx.doi.org/10.9791/ajpanz.2013.06.
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This article briefly considers the range of therapeutic relationships in Interactive Drawing Therapy (IDT); overviews the practice of IDT; presents a short cameo of using IDT with a young client; and discusses how both intrapsychic relationships and intersubjective relationships (when configured in drawings) can be seen to change as different “levels” of client work are reached and different “stages” of therapeutic progress are achieved, which raises the question: “Which therapeutic relationship is most pertinent to the work at hand?”
Whakarāpopoto
He whakaarohanga paku tā tēnei tuhinga ki te huānga whanaungātanga haumanu mai i te Kōmitimiti Haumanu Toituhi (KHT); wānanga i te whakawaia KHT; whakatakoto hoahoa poto mahitahi i te KHT me te kiritaki taiohi; ā, ka matapakia ka pēhea ngā whanaungatanga ā-wairua, ā-marau (inā waituhia) te kitea o te rerekētanga tae ana ki ia “koeke” o te mahi a te kiritaki ka noho rerekē te koeke paetae haumanu kauneke tūāoma, ka puta ake nei te kurupounamu: “Ko tēhea whanaunga haumanu te mea tino hāngai ki ngā mahi nei?”
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Williams, Haare. "Measured Decades." Ata: Journal of Psychotherapy Aotearoa New Zealand 22, no. 1 (September 24, 2018): 11–21. http://dx.doi.org/10.9791/ajpanz.2018.02.
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Dr (h.c.) Haare Willliams reflects on well-being and ageing through the lens of eight and a half decades of lived experience and learning. He warms us to the theme of the New Zealand Association of Psychotherapists’ 2018 Conference, “e tipu ana ... as we grow …”, as he elucidates the influence on well-being of figural, personal, and world events, of social movements, of treasured relationships, of time — the influences which continue to shape being and well-being.WhakarāpopotongaHe whaiwhakaaro hauora, whaiwhakaaro koroheketanga tā Haare Wiremu mai i ngā karu o tētahi kua waru me te haurua ngahurutanga te koiora wheako whaiaro me te whakaemi mātauranga. Ko tāna he whakamahana i a tātau ki te kaupapa o te Wānanga o te tau 2018 a te Rōpū Kaiwhakaora Hinengaro o Aotearoa, “e tipu ana ...”, i a ia e whakamārama ana i te pānga ki te oranga ā-karetao, ā-whaiaro, kaupapa ā-ao, ngā whakanekenekehanga hāpori, ngā whanaungatanga puiaki, te haere o te wā — ngā whakaaweawe e hanga tonu nei i te koiora me te hau ora.
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Bortolotto, Maria Celina, and Arianna Berardi-Wiltshire. "Te Hā o Te Reo." Cadernos de Linguística 1, no. 3 (September 29, 2020): 01–15. http://dx.doi.org/10.25189/2675-4916.2020.v1.n3.id224.
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Drawn from a talk presented at the 2019 Viva Lingua Viva indigenous languages event in Rio de Janeiro, Brazil, this article presents the findings of a qualitative case study focused on a 10-week Māori language programme, Te Hā o te Reo (“the essence of the language”) offered to staff at a New Zealand university. The article reports on the pedagogical practices employed in the course through a discussion of qualitative interview data collected for a wider study on the experiences of non-Māori students of Te Reo Māori as a second language. The analysis presents insights from a sample of adult student participants and by the courses’ chief designer and teacher. A focussed consideration of four key classroom practices suggests a teaching approach based on three Māori culture-specific pedagogical principles (Whanaungatanga—relationship-based learning; Koakoa—joy, humour; Kaupapa Māori—Māori principles and worldview), which are found to shape both course content and classroom management in ways that are well aligned with student’s needs and expectations.
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Ann Roche, Maree, Jarrod M. Haar, and David Brougham. "Māori leaders’ well-being: A self-determination perspective." Leadership 14, no. 1 (October 29, 2015): 25–39. http://dx.doi.org/10.1177/1742715015613426.
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This research draws on interviews with 18 Māori leaders from various leadership positions within business, community, political and marae organisations, to garner an understanding of how their leadership roles interact with their own well-being. Analysis of interviews revealed that cross-cultural developments in self-determination theory could be gained by incorporating Māori tikanga and values into a model of well-being for Māori leaders. Largely, the principles of tino rangatiratanga (autonomy and self-determination), mana (respect and influence), whānau (extended family), whakapapa (shared history) and whanaungatanga (kin relations, consultation and engagement), were united into a model of leader well-being. This ensured that mātauranga Māori (Māori knowledge) informed our model of Māori leader well-being, while also drawing on the burgeoning Western research in the area of well-being, specifically self-determination theory. Overall, we find that similarities exist with self-determination theory and Māori tikanga and values. However, in contrast to self-determination theory, autonomy and competence are developed within relationships, which means that ‘others’ underpin Māori leaders’ well-being. From this perspective, we present a view of the psychological and well-being resources that Māori leaders draw on to guide them through complex times.
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Eggleton, Kyle, Lynette Stewart, and Atarangi Kask. "Ngātiwai Whakapakari Tinana: strengthening bodies through a Kaupapa Māori fitness and exercise programme." Journal of Primary Health Care 10, no. 1 (2018): 25. http://dx.doi.org/10.1071/hc17068.
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ABSTRACT INTRODUCTION Activity based weight loss programmes may result in modest reductions in weight. Despite the small successes demonstrated by these interventions, there are few examples that specifically address the disparity of obesity for Māori compared to non-Māori. AIM This research highlights the results of a Kaupapa Māori fitness and exercise programme that aimed to assist mainly Māori adults, to lose weight. The programme was designed to support participants by using Māori cultural values. METHODS A Muay Thai kickboxing exercise programme was developed with community involvement. Kaupapa Māori principles underpinned the programme, such as whanaungatanga and tino rangatiratanga. Ninety-three participants were followed for at least 3 months. Participants’ blood pressure, weight, body mass index, mental wellbeing scores, and waist and hip circumferences were collected at regular intervals. Multiple linear models were used to calculate estimated changes per 100 days of the programme. RESULTS The mean duration of participation was 214 days. The estimated weight loss per participant per 100 days was 5.2 kg. Statistically significant improvements were noted in blood pressure, waist and hip circumference, systolic blood pressure and mental wellbeing. DISCUSSION The improvements in physical and mental wellbeing are thought to have stemmed, in part, from the use of Kaupapa Māori principles. The success of this programme strengthens the argument that programmes aiming to address the precursors of chronic disease need to be designed for Māori by Māori in order to reduce health inequities.
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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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Iorns Magallanes, Catherine J. "Improving the Global Environmental Rule of Law by Upholding Indigenous Rights: Examples from Aotearoa New Zealand." Global Journal of Comparative Law 7, no. 1 (February 2, 2018): 61–90. http://dx.doi.org/10.1163/2211906x-00701004.
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A better recognition of the relationship between human rights and the environment facilitates good governance, holistic management and environmental justice. This relationship works two ways: the protection of the environment is necessary to uphold human rights and the protection of human rights is necessary to protect the environment. This article focuses on the latter aspect of this relationship, addressing in particular how the protection of indigenous rights can help protect the environment and contribute to better environmental management. The relationships indigenous peoples have with the natural world, as well as their protective views in relation to its uses, often clash with the dominant worldviews espoused by nation states. The two can only be reconciled when governments make a concerted effort to incorporate indigenous thinking into law and policy. This article argues that it is in the interests of all peoples that they do so. When indigenous cosmologies are recognized and provided for, the benefits are felt far beyond indigenous communities and can help to generate better environmental outcomes for all peoples. This article provides some examples from Aotearoa New Zealand, a nation which has consistently upheld (minority) indigenous Maori rights in legal and non-legal instruments. It will focus in particular on the incorporation of the Maori concepts of whanaungatanga (kinship) and kaitiakatanga (guardianship) into New Zealand law. The former envisages mankind as part of nature and nature as a ‘living ancestor’ to be revered, while the latter redefines humans (in particular, iwi or Maori tribal groups, hapu – tribal sub-groups – and whanau – family groups) as ‘guardians’ or stewards of the environment who carry certain responsibilities, rather than as managers who possess certain rights.
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Driver, James. "A Very Human Need." Ata: Journal of Psychotherapy Aotearoa New Zealand 19, no. 2 (December 1, 2015): 137–44. http://dx.doi.org/10.9791/ajpanz.2015.13.
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While most video game players play in moderation and for fun or to relax, a significant minority of players develop problematic or addictive patterns of gaming. Research has indicated that gamers’ motivations for playing differ between addicted and non-addicted gamers. Accordingly, as with other addictions, if clinicians are able to understand the function of the addictive behaviour in the overall context of a client’s life and the motivations that drive the addictive behaviour, they will be better placed to assist the client to overcome the addiction. Motivations for gaming associated with addiction can be summarised as gaming in order to experience meaning and purpose, to experience potency and achievement, to experience community and belonging, to experience escape and emotional regulation, and to experience a stronger sense of identity and self. This article examines each of these motivations in the context of modern gaming and provides clinicians with sample questions to guide an exploration of these motivations when working with clients affected by gaming addiction.
Waitara
Ahakoa he tākaro taurite whakapārekareka, whakatā noa rānei tā te nuinga o ngā kai tākaro ataata, ka whanake tonu ake he raru he hanga petipeti warawara. E tohu ana ngā rangahau he rerekē anō te hiringa ngākau ki te petipeti o te kai petipeti warawara ki tō te kai petipeti makere. Heoi, pērā anō ki ētahi atu warawaranga, mēnā ka mātau ngā kai haumanu ki te mahi a te whanonga warawara huri noa i te ao o te kiritaki me te hihiko whakaū i te whanonga warawara, ka mārama ake tā rātau āwhina i te kiritaki ki te whai oranga. Ko ngā hīanga petipeti whakapiri ki te warawara ka taea te kī he tākaro whai wheako tikanga wheako aronga, wheako taikaha paetae hoki, wheako hapori me te whanaungatanga, ki te wheako pahiko me te whakarite kare ā-roto, ā, ki te whai wheako whakamana tuakiri whaiaro hoki. Ko tā tēnei tuhinga he aromatawai i ēnei hiringa katoa i roto i te horopaki o te ao petipeti hou ka hoatu pātai hei ārahi i tētahi rapunga o ēnei hiringa inā mahi tahi me ngā kiritaki kainga e te petipeti warawara.
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MacDonald, Kyle. "Into the unknown of psychotherapy and online social media." Ata: Journal of Psychotherapy Aotearoa New Zealand 17, no. 1 (September 30, 2013): 65–72. http://dx.doi.org/10.9791/ajpanz.2013.05.
Full textAbstract:
As psychotherapists we cannot avoid the significant impact and relevance of online social media to our thinking about relationships. This article discusses the world of online social media and its relationship to psychotherapy. The rise of and exponential increase in interactive online social media such as Facebook, Twitter, Linkedin and blogging have been collectively dubbed “Web 2.0.” This term refers to the fact that the internet has become a user-interactive space for relating and, as such, increasing numbers of people are starting and maintaining personal and professional relationships online. The article provides a brief introduction to these terms, relevant websites, and the different uses and applications of these sites. Some relevant research into the effects of the use of social media on mood and experiences of social relationships is also included. Research in this field supports the idea that our online relating is consistent with our offline behaviour. The article concludes with some guidelines based on being a “participant observer” and psychotherapist.
Whakarāpopoto
Kāre e taea e tātou e ngā kaiwhakaora hinengaro te karo i te paanga me te hāngai o te hapori pāpāho ipurangi ki tā tātou aronga atu ki te whakawhanaungatanga. E matapakihia ana e tēnei tuhinga te ao o te hapori pāpāho ipurangi me tōna pānga atu ki te whakaoranga hinengaro. Ko te aranga, ā, te pikinga ake hoki o te hapori kōmitimiti pāpāho ipurangi pēnei i a Matapuka (Facebook), Tiotio (Twitter), Honomai (Linkedin), me blogging kua tapaina katoahia ēnei ko “Paetuku tuarua.” E tohu ana tēnei kupu ki te meka kua riro te ipurangi ki tētahi ātea taumahitahi hai whakawhanaunga ā, nā tērā, ka rahi ake ngā tāngata e tīmata, e ū ana ki ngā mahi whakahoahoa ā-mahi, ā-whaiaro mā te ipurangi. He whakaaturanga poto tā tēnei tuhinga ki ngā kupu, ngā paetukutuku, me ngā tūmomo mahi katoa ā ēnei tauranga ipurangi. Kua whakaurua mai hoki ngā rangahau e hāngai ana ki te hua puta ake mai i ngā mahinga hapori pāpāho ki te whanonga me ngā wheako. Ko ngā rāngahau mai i tēnei āpure e tautoko ana i te ariā e rite ana ngā whanaungatanga ipurangi ki tērā whanonga o waho mai. E waiho ana ētahi aratohu i puta ake i te kaupapa “hoamahi kaititiro” me te kaiwhakaora hinengaro hai whakamutu ake i tēnei tuhinga.
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Mataira, Peter. "‘Sitting in the fire’, an indigenous approach to masculinity and male violence: Māori men working with Māori men." Aotearoa New Zealand Social Work 20, no. 4 (July 17, 2017): 35–40. http://dx.doi.org/10.11157/anzswj-vol20iss4id328.
Full textAbstract:
There were these three sexes, because the sun, the moon and the earth are three: and man was originally the child of the sun, the woman of the earth, and the man-woman of the moon … He cut them in two and bade Apollo give the face and the half of the neck a turn in order that the man might contemplate the section of himself … Each of us when separated is but the indenture of man and he is always looking for his other half … Human nature was originally one and we were a whole, and the desire and pursuit of the whole is called love (Plato Symposium. Aristophane’s Speech, The Double Nature of Man, 16-18).IntroductionI like what Arnold Mindell (1982) said about conflict and chaos: That they are ‘our best teachers’ in determining how to create and strengthen resilient communities. In our efforts to develop effective programmes to root out and eliminate violence from our neighbourhoods, our homes and our whanau we ought to embrace this paradoxical injunction, and, to trace it alongside the ‘concentric dualism’ thinking sketched in our traditional Māori hapu/iwi understanding of whanaungatanga (Kawharu, 1980). Far be it for me to suggest that community harmony and zero tolerance are plausible societal outcomes. I believe strongly that sustained emphasis placed primarily on the inner workings of Māori men – their wairua, tinana, hinengaro and whanaunga relationships – is the critical first step. The absence of conflict and presence of peace are ‘ideal types’ and indeed one might suggest they are one in the same, but I believe they are fundamentally dissimilar. The point I really want to make here is how I, and other Māori men, metaphorically speaking, begin the process of ‘stepping into the fire’, to work alongside our Maori men in liberating them, and ourselves too, from the despondencies, disappointments and oppressive ways (internal conflicts), and moving these towards reconciliation and a restoration of a content ahua about ourselves and our families (internal peace). As I see it we need to advance a new approach to decolonisation, to masculinity, to the validation of our indigenous ways and to appreciating nga matauranga Māori in support of meaningful Māori men’s education and mentoring group work; a paradigm that incorporates freedom and openness of expression, reflection and introspection; a paradigm that also acknowledges the need to build self-confidence and self-respect which paves the way for change.My purpose in writing this piece comes from two quite different directions and motivations: First, as an invitation and a challenge for more Māori men to have confidence to ‘sit in the fire’ and work to eliminate violence in our families and communities; and second, to dissect and critique the dominant cultural paradigm which places together Western empiricism, the endeared, but hopelessly biased public media; and election politics – the perennial ‘law and order’ drone (that is, to inject a fear of Māori insurgency and ‘terroristic acts’ into the timid mindset of the marginal swing voters) – all of which seem to justify a particular direction in public policy and public opinion. Indeed, I am deliberate in my aspiration to focus on ‘strengths and assets’ of Māori rather than on ‘needs and deficits’ and, in this challenge, I state a more salient ‘political’ juxtaposition to Pākehā mainstream which all too often places Māori in a iniquitous vis-à-vis romantic predicament. I’m less inspired by the kinds of policies that seem to stem from Māori being at the liability end of Aotearoa’s bicultural ledger. Describing us through Pākehā strictures and their embedded cultural biases is unacceptable. I think given the scale and extent to which Māori men’s violence has come to circumnavigate the nation many times over, we know enough to know its damaging effects on our culture, our whanau and on how we perceive ourselves. We are reminded constantly of everything that’s bad about Māori men’s behaviour. We have to radically change the paradigm – and also the practice – and work towards building new images of Māori men as real-life ‘nurturing warriors’.
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Jaquiery, Nathan, Marissa Kaloga, and Susan Wason. "Aroha, Manaakitanga, Whanaungatanga: Social work educators’ reflections on the Covid-19 lockdown in Aotearoa New Zealand." Aotearoa New Zealand Social Work 32, no. 2 (August 5, 2020). http://dx.doi.org/10.11157/anzswj-vol32iss2id744.
Full textAbstract:
The 2020 Covid-19 pandemic which, as at the time of writing, is ongoing throughout the world, has far-reaching implications for the practice of social work. As Aotearoa New Zealand steadily moves towards declaring itself “Covid-free,” it is important to reflect upon and capture the complexities, challenges, and dynamics experienced during the lockdown. As the pandemic continues to expand, front-line experiences can serve to inform decision making and reflection on the future development of the social work profession in a post-Covid world. This article will discuss the experiences of three social work educators at the University of Otago’s Social and Community Work Programme. Each contributor will relate their pandemic teaching and learning experience by aligning it with a Value and Ethical Principle of the Aotearoa New Zealand Association of Social Work Code of Ethics (ANZASW, 2019). Each contributor felt that it was important to capture their experiences during this defining moment in our history and to consider how the nature of relationships may have changed, how boundaries shifted and learning has ensued as we have journeyed through a shared traumatic experience together. “He waka eke noa” (we are all in this together)
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Menzies, Oliver, Margaret Dudley, Nick Garrett, Hinemoa Elder, Piripi Daniels, and Denise Wilson. "He Tūhononga Whaiaro: A Kaupapa Māori Approach to Mate Wareware (Dementia) and Cognitive Assessment of Older Māori." Journal of Applied Gerontology, August 7, 2021, 073346482110375. http://dx.doi.org/10.1177/07334648211037504.
Full textAbstract:
Aim: The aim of this study is to investigate Māori (Indigenous peoples of Aotearoa New Zealand) understandings of dementia ( mate wareware) and develop a framework to inform assessment of cognitive impairment. Method: Qualitative, kaupapa Māori (M āori approach) research with 241 older Māori ( kaumātua) involving 17 focus groups across Aotearoa New Zealand (NZ) and eight families ( whānau) from one region. We thematically analyzed transcribed data from audio-recorded interviews. Results: Two overarching themes, namely, connection ( Tūhononga) and self ( Whaiaro), and eight subthemes in particular mind ( hinengaro), spirit ( wairua), body ( tinana), family ( whānau), social connection ( whanaungatanga), identity and role ( tuakiri), place ( wāhi), and ancestors ( tūpuna) emerged. Māori language ( Te Reo Māori) was important for cognitive health. Conclusion: The findings embedded in cultural values improve understanding of dementia ( mate wareware) in Māori. These themes can inform the assessment of older Māori with cognitive impairment. For those without cognitive impairment, the Tūhononga Whaiaro framework suggests factors potentially crucial for healthy aging in Māori.
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Maclean, Hohepa. "He Rāngai Maomao, He Iti Pioke: Te Mauri o Pūheke." Te Kaharoa 5, no. 1 (January 25, 2012). http://dx.doi.org/10.24135/tekaharoa.v5i1.105.
Full textAbstract:
This presentation looks at some of the main pillars of language revitalisation suggested by Fishman et al, and how they can be transposed on to an indigenous platform. With Critical Language Awareness, Status Planning, Acquisition Planning and Implementation being the main pillars; the paper explores how these can be translated in to a Māori model.
As a reference point, I will look at my own two tribes from the northern part of New Zealand. Patukoraha and Te Whanau Moana, who have experienced severe language loss as evidenced by the depleting numbers of speakers of the reo in contexts such as marae, local meeting house, home, community events etc. A language revitalisation strategy is explored as a way to support these hapū to reverse language shift and the decline of competent speakers and return the language to its appropriate and rightful place in the cultural and social place as the essence of Māoritanga, and integral component of cultural identity.
Using both the pillars and Mātāpono Māori, Māori principles of Rangatiratanga, ownership, Whanaungatanga, kinship ties, Kaitiakitanga, guardianship, and Rāhu/Takwai, reservations, and with a base grounded in Whakapapa, genealogical ties, the symbolic nature of a Wheke, octopus (a local guardian totem) was drawn forth. With each arm representing a particular facet, this symbolism, exposes the fundamental aspect that each arm moves independently, but ultimately all ensure the survival of the octopus, relating to the proverb: “one hand washes the other, both wash the face”.
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Wilson, Denise, Alayne Mikahere-Hall, Debra Jackson, Karina Cootes, and Juanita Sherwood. "ArohaandManaakitanga—That’s What It Is About: Indigenous Women, “Love,” and Interpersonal Violence." Journal of Interpersonal Violence, August 29, 2019, 088626051987229. http://dx.doi.org/10.1177/0886260519872298.
Full textAbstract:
Māori women (Aotearoa New Zealand’s Indigenous women) experience a high burden of harm and homicide associated with intergenerational family violence, complicated by the ongoing effects of colonialism. Also, the historical, social, and cultural complexities, such as poverty and structural racism, challenge further Māori women seeking help. In this project, we sought to answer two questions: What are Māori women’s sociocultural constructions of “love” within relationships with violent partners? What roles do traditional cultural values play in their relationships? Using Kaupapa Māori (by Māori, for Māori) methodology, we conducted in-depth semi-structured interviews with 27 Māori women and analyzed them using thematic analysis. We identified three core themes that explain how Māori women enter into, stay in, and leave a relationship with a violent partner: (a) it begins with a connection, (b) downplaying the signs, and (c) needing to leave. We found that Māori women’s compassion and caring for their partner was underpinned by their recognition that partners had the potential to be nonviolent and resembled Māori cultural concepts of aroha (compassion, empathy, and respect) and manaakitanga (hospitality, sharing, and caring for others). Through sharing their stories, these women revealed the strength of cultural imperatives that include the importance of whakapapa (genealogy) and whanaungatanga (connections) of which aroha and manaakitanga are integral parts. Our findings highlight the complexity and competing tensions underpinning Māori women’s decision-making when entering and exiting violent relationships. These cultural imperatives are essential for understanding how these influence the decision-making of Māori women, which can position them at odds with those who would tell them they must walk away and not look back.