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1

Bistárová, Lucia. "Formovanie kultúrnej a etnickej identity Maoriov prostredníctvom príslušnosti ku gangu." Kulturní studia 2021, no. 1 (May 1, 2021): 61–84. http://dx.doi.org/10.7160/ks.2021.150104.

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Though often called a “heaven on Earth” New Zealand suffers from a serious problem with gangs. Ethnic gangs have dominated the New Zealand gang scene since the 70s when many Maoris left traditional rural areas and migrated in search of work to the cities but ended up in poverty because of lack of skills and poorly-paid jobs. Maori urbanization and the dual pressures of acculturation and discrimination resulted in a breakdown of the traditional Maori social structures and alienated many from their culture. Maoris who have been unable to maintain their ethnic and cultural identity through their
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2

Gladney, Dru C. "The Xinjiang Uyghur Autonomous Region as an example of separatism in China." Kulturní studia 2021, no. 1 (May 1, 2021): 85–104. http://dx.doi.org/10.7160/ks.2021.150105.

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Though often called a “heaven on Earth” New Zealand suffers from a serious problem with gangs. Ethnic gangs have dominated the New Zealand gang scene since the 70s when many Maoris left traditional rural areas and migrated in search of work to the cities but ended up in poverty because of lack of skills and poorly-paid jobs. Maori urbanization and the dual pressures of acculturation and discrimination resulted in a breakdown of the traditional Maori social structures and alienated many from their culture. Maoris who have been unable to maintain their ethnic and cultural identity through their
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3

Rangihau, John. "Maori culture today." Aotearoa New Zealand Social Work 20, no. 4 (July 17, 2017): 3–12. http://dx.doi.org/10.11157/anzswj-vol20iss4id327.

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4

D'Alleva, Anne, and D. C. Starzecka. "Maori Art and Culture." Journal of the Royal Anthropological Institute 5, no. 1 (March 1999): 103. http://dx.doi.org/10.2307/2660968.

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5

Linnekin, Jocelyn, F. Allan Hanson, and Louise Hanson. "Counterpoint in Maori Culture." Contemporary Sociology 14, no. 6 (November 1985): 720. http://dx.doi.org/10.2307/2071431.

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6

Goldman, Philip, F. Allen Hanson, and Louise Hanson. "Counterpoint in Maori Culture." Man 21, no. 2 (June 1986): 367. http://dx.doi.org/10.2307/2803189.

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7

Corson, David. "Restructuring Minority Schooling." Australian Journal of Education 37, no. 1 (April 1993): 46–68. http://dx.doi.org/10.1177/000494419303700104.

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This article looks at organisational and curricular responses to cultural diversity which are presently operating alongside one another in New Zealand schooling. It begins with a critique of the minimal curricular response now recommended for government schools: the incorporation of programs in taha Maori (things Maori) within the mainstream curriculum of schools. It then looks at two recent responses which are structural and curricular: the modification of existing schools to take account of Maori student presence within them; and the development of Nga Kura Kaupapa Maori (Maori culture and l
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8

Angelo, AH. "Personality and Legal Culture." Victoria University of Wellington Law Review 26, no. 2 (May 1, 1996): 395. http://dx.doi.org/10.26686/vuwlr.v26i2.6174.

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The interaction of Maori law and the European based state law of New Zealand has given rise to much discussion and political debate. The contemporary focus has been primarily on the Treaty of Waitangi and the work of the Waitangi Tribunal. Public interest has been attracted by the property aspects of Treaty claims and by their justness, but there has been less public interest in the Maori cultural aspects of claims. In particular, the cultural importance of some claims has been masked by concerns about the resource value involved. This article seeks to redirect attention to an aspect of the Ma
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9

Hanson, F. Allan. "From Symmetry to Anthropophagy: The Cultural Context of Maori Art." Empirical Studies of the Arts 3, no. 1 (January 1985): 47–62. http://dx.doi.org/10.2190/rxd7-qt05-d4aw-fqka.

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J. D. H. and Gabrielle Donnay have produced an instructive and fascinating analysis of Maori rafter designs. My task is to add a few thoughts from an anthropological perspective, to expand upon their insights by placing them in a broader perspective of Maori art and culture. The article will develop something like the spiral motif that is so common in Maori art, covering an increasingly wide area as it goes along. It begins with a few comments about Maori rafter patterns ( kowhaiwhai), the particular subject of the Donnay's article. Next it relates structures of symmetry and antisymmetry in ra
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10

Mellsop, Graham, and Barry Smith. "Reflections on Masculinity, Culture and the Diagnosis of Depression." Australian & New Zealand Journal of Psychiatry 41, no. 10 (October 2007): 850–53. http://dx.doi.org/10.1080/00048670701579082.

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Objective: To inform the debate on the relationship between gender and depression by examining clinicians’ ratings on selected HoNos items in two cultural groups. Method: Scores on items 1 (overactivity/aggression) and 2 (depression) as recorded by clinicians in the CAOS study of more than 12,000 unselected New Zealand psychiatric service users were analysed by gender and self identified ethnicity. Results: The lowest ratings for depression and highest for overactivity/agression were assigned to Maori males. Female Maori, were rated next, followed by male non-Maori. Female non-Maori were rated
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11

Williams, David V. "Ko Aotearoa Tenei: Law and Policy Affecting Maori Culture and Identity." International Journal of Cultural Property 20, no. 3 (August 2013): 311–31. http://dx.doi.org/10.1017/s0940739113000143.

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AbstractIn July 2011 what is commonly known as the Wai 262 Report was released. After a protracted series of hearings, dating back to 1997, the New Zealand Waitangi Tribunal has at last reported on the some of the wide range of issues canvassed in those hearings. Three beautifully illustrated volumes contain a large number of recommendations in what is described as a whole-of-government report. This article notes earlier comments on Wai 262 in this journal and reframes what is often known as the ‘Maori renaissance’ from which this claim emerged in 1991. The Tribunal decided not to discuss hist
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12

Wohlfart, Irmengard. "Investigating a double translation of culture." Target. International Journal of Translation Studies 21, no. 2 (December 15, 2009): 265–88. http://dx.doi.org/10.1075/target.21.2.03woh.

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This article uses Mediated Discourse Analysis (Norris & Jones 2005) to investigate a dual translation: One, the English-Maori original Potiki by Patricia Grace (1986), a translation of Maori culture that issues a complex postcolonial challenge and neocolonial protest; and two, the German version of the book translated by Martini-Honus and Martini (2005 edition). Findings indicate that the book’s essence embedded in a complex interweaving of Maori myths and biblical parallels has not been recognized by professional reviewers of the German translation and that certain mistranslations distort
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13

Mahuika, Apirana T. "Maori Culture and the New Museum." Museum Anthropology 15, no. 4 (November 1991): 9–11. http://dx.doi.org/10.1525/mua.1991.15.4.9.

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14

Siikala, Jukka. "Akono'anga Maori: Cook Islands Culture (review)." Contemporary Pacific 17, no. 1 (2005): 248–50. http://dx.doi.org/10.1353/cp.2005.0032.

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15

J. Kovacic, Zlatko. "Communicating Culture: An Exploratory Study of the Key Concepts in Maori Culture on Maori Web Sites." Informing Science: The International Journal of an Emerging Transdiscipline 4 (2001): 053–59. http://dx.doi.org/10.28945/558.

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16

Mcnicholas, Patty, and Maria Humphries. "Decolonisation through Critical Career Research and Action: Maori Women and Accountancy." Australian Journal of Career Development 14, no. 1 (April 2005): 30–40. http://dx.doi.org/10.1177/103841620501400106.

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The call for a just social order in Aotearoa (New Zealand) includes the transformation of mono-cultural institutions such as the accountancy profession. Maori women accountants in this research expressed concern about maintaining their identity as Maori while participating in the corporate culture of the firms in which they are employed. These women helped form a Maori accountants' network and special interest groups to support and encourage Maori in the profession. They are working within the organisation and the discipline of accounting to create new knowledge and practice, through which the
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17

Ban, Paul. "The Influence of Indigenous Perspectives of “Family” on some aspects of Australian & New Zealand Child Welfare Practice." Children Australia 18, no. 1 (1993): 20–22. http://dx.doi.org/10.1017/s1035077200003291.

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This article is written by a non indigenous person who has spent a number of years working with Torres Strait Islanders and is currently working in Victoria on a project that has its origins in Maori child care practice. The author has found that his work as a white social worker has been markedly influenced by contact with both Torres Strait Islander and Maori culture, and considers that this effect has been both positive and beneficial. White social workers for a number of years have been guilty of implementing an assimilationist policy where Governments treat indigenous people as though the
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18

Durie, Mason. "Mental Health and Maori Development." Australian & New Zealand Journal of Psychiatry 33, no. 1 (February 1999): 5–12. http://dx.doi.org/10.1046/j.1440-1614.1999.00526.x.

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Objective: The objective of this paper is to illustrate trends in Maori health, examine earlier health policies and to suggest avenues for improved mental health. Method: Several sources of historical and contemporary data have been reviewed and there has been some analysis of mental health policies as they relate to Maori. The interplay between culture, socioeconomic circumstances and personal health has been used as a context within which strategic directions are discussed. Results: Five strategies are highlighted: the promotion of a secure cultural identity, active Maori participation in so
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19

Goldsmith, Michael. "Who Owns Native Nature? Discourses of Rights to Land, Culture, and Knowledge in New Zealand." International Journal of Cultural Property 16, no. 3 (August 2009): 325–39. http://dx.doi.org/10.1017/s094073910999018x.

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AbstractMichael Brown famously asked ‘Who owns native culture?’ This paper revisits that question by analyzing what happens to culture when the culturally defined boundary between it and nature becomes salient in the context of disputes between indigenous and settler populations. My case study is the dispute between the New Zealand government and Maori tribal groupings concerning ownership of the foreshore and seabed. Having been granted the right to test their claims in court in 2003, Maori groups were enraged when the government legislated the right out of existence in 2004. Though the reaso
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20

McIntosh, Alison J. "Tourists’ appreciation of Maori culture in New Zealand." Tourism Management 25, no. 1 (February 2004): 1–15. http://dx.doi.org/10.1016/s0261-5177(03)00058-x.

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21

Webster, Steven. "Postmodernist Theory and the Sublimation of Maori Culture." Oceania 63, no. 3 (March 1993): 222–39. http://dx.doi.org/10.1002/j.1834-4461.1993.tb02419.x.

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22

Hall, C. Michael, Ian Mitchell, and Ngawlni Keelan. "Maori Culture and Heritage Tourism in New Zealand." Journal of Cultural Geography 12, no. 2 (March 1992): 115–28. http://dx.doi.org/10.1080/08873639209478414.

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23

Rito, Joseph Selwyn Te. "Recent Efforts to maintain the Maori language by Ngati Kahungunu." South Pacific Journal of Psychology 10, no. 1 (1999): 47–53. http://dx.doi.org/10.1017/s0257543400000997.

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ABSTRACTA survey of the Maori Language in the 1970's indicated that only 18% of the Maori population of New Zealand were fluent speakers of the language. A survey in 1995 indicated that this had dropped to only 8%! The Ngati Kahungunu, like other tribes have long realized the impact of the onslaught of the English language. As with other indigenous and minority cultures throughout the world, they realize the urgency of the problem of potential death of their language. With the knowledge that the language has such a pivotal part to play in the total culture of any people, Ngati Kahungunu have a
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24

Ramstad, Jorun Bræck. "Once were Warriors – a Model that Matters and a Mirror of Concerns." Nordlit 16, no. 2 (October 23, 2012): 87. http://dx.doi.org/10.7557/13.2374.

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In this article, I will focus on connections between media, culture and society in order to understand two prototypical Maori responses to the film. The two kinds of responses are captured in the following phrases: “The film should never have been made” and “That’s not fiction, that’s reality”. One of my objectives is to show how these particular Maori responses to this fiction-film are entangled with deep concerns about ethnic policies and marginalization in general. In other words, the film is explored as a statement about Maori – Pakeha inter-ethnic relations and ‘biculturalism’, which is t
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25

Sachdev, Perminder S. "Mana, Tapu, Noa: Maori cultural constructs with medical and psycho-social relevance." Psychological Medicine 19, no. 4 (November 1989): 959–69. http://dx.doi.org/10.1017/s0033291700005687.

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SYNOPSISThis paper discusses three concepts, mana, tapu and noa, that lie at the heart of Maori culture. These concepts are inter-related and concern power and influence, with political (or secular) authority implicit in mana and ritual (or religious) authority determined by tapu and noa. The paper explores their importance for the understanding of the ethnic views on aetiology and management of illness, the mechanisms of social organization and control, and the behaviour of individuals. Although the belief in these concepts exists in only an attenuated form in modern Maori society, their impo
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26

Sungryong Hong. "On Tribal Culture and Origin of Indigenous Maori People." Journal of the Association of Korean Photo-Geographers 18, no. 2 (June 2008): 1–10. http://dx.doi.org/10.35149/jakpg.2008.18.2.001.

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27

Al-Delaimy, Wael K., and John A. Waldon. "Hair in Maori culture: an example of transcultural research." Australian and New Zealand Journal of Public Health 30, no. 5 (October 2006): 486–87. http://dx.doi.org/10.1111/j.1467-842x.2006.tb00472.x.

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28

Gregory, Robert J. "Parallel themes: Community psychology and Maori culture in Aotearoa." Journal of Community Psychology 29, no. 1 (January 2001): 19–27. http://dx.doi.org/10.1002/1520-6629(200101)29:1<19::aid-jcop2>3.0.co;2-i.

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29

Allen, Harry. "Jack Golson, Roger Green and debates in New Zealand archaeology." Historical Records of Australian Science 31, no. 2 (2020): 127. http://dx.doi.org/10.1071/hr20002.

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Discussion in settler New Zealand concerning the Maori past has gone on for more than 150 years. To a large extent, archaeological approaches to this issue date only to the arrival of Jack Golson, a Cambridge-trained archaeologist, at the University of Auckland in 1954. He was joined shortly afterwards by Roger Green from Harvard. Debates between Golson and Green, bringing both European and American approaches to bear within a culture historical framework, have been influential. Their work and subsequent critiques are reviewed, along with an assessment of how New Zealand archaeologists current
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30

Porter, Tesa, Clem Le Lièvre, and Ross Lawrenson. "Why don’t 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
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31

Boast, Richard P. "The Waitangi Tribunal in the Context of New Zealand’s Political Culture and Historiography." Journal of the History of International Law 18, no. 2-3 (April 13, 2016): 339–61. http://dx.doi.org/10.1163/15718050-12340062.

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One of the most elaborate systems of investigation into any nation’s colonial past is New Zealand’s Waitangi Tribunal, first set up in 1975, and which has now issued over 100 major reports on all aspects of the history of Maori interaction with the colonial state. The Waitangi Tribunal also exemplifies some particular features of the legal history of the Treaty of Waitangi, which in New Zealand has become seen as semi-constitutional text which forms an internal standard for legal investigations and for negotiation of redress. Current developments in New Zealand are highly consistent with long-
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32

Hanson, Allan. "The Making of the Maori: Culture Invention and Its Logic." American Anthropologist 91, no. 4 (December 1989): 890–902. http://dx.doi.org/10.1525/aa.1989.91.4.02a00050.

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33

Lourie, Megan, and Elizabeth Rata. "A critique of the role of culture in Maori education." British Journal of Sociology of Education 35, no. 1 (November 19, 2012): 19–36. http://dx.doi.org/10.1080/01425692.2012.736184.

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34

Sissons, Jeffrey. "The Systematisation of Tradition: Maori Culture as a Strategic Resource." Oceania 64, no. 2 (December 1993): 97–116. http://dx.doi.org/10.1002/j.1834-4461.1993.tb02457.x.

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35

VALERI, VALERIO. "Counterpoint in Maori Culture. ALLAN F. HANSON and LOUISE HANSON." American Ethnologist 12, no. 1 (February 1985): 170–72. http://dx.doi.org/10.1525/ae.1985.12.1.02a00270.

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36

Bevan-Brown, Jill, and Taingunguru Walker. "Taking Culture into Account: A Maori Perspective on Visual Impairment." Journal of Visual Impairment & Blindness 107, no. 5 (September 2013): 388–92. http://dx.doi.org/10.1177/0145482x1310700508.

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37

Reid, John, Golda Varona, Martin Fisher, and Cherryl Smith. "Understanding Maori ‘lived’ culture to determine cultural connectedness and wellbeing." Journal of Population Research 33, no. 1 (March 2016): 31–49. http://dx.doi.org/10.1007/s12546-016-9165-0.

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38

Mika, Jason Paul, Graham Hingangaroa Smith, Annemarie Gillies, and Fiona Wiremu. "Unfolding tensions within post-settlement governance and tribal economies in Aotearoa New Zealand." Journal of Enterprising Communities: People and Places in the Global Economy 13, no. 3 (July 8, 2019): 296–318. http://dx.doi.org/10.1108/jec-12-2018-0104.

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Purpose This paper aims to examine indigenous governance and economies of iwi Maori (Maori tribes) in Aotearoa New Zealand. Research into persisting inequities amongst iwi that have settled treaty claims and the potential for intervention through new governance models and indigenous entrepreneurship contextualise the paper. Design/methodology/approach Kaupapa Maori (Maori philosophy) is used as an indigenous methodology to facilitate and empower transformative change, underpinned by Maori knowledge, language and culture. A multi-level approach is used to collect data from international, nation
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39

Roberts, Mere, Waerete Norman, Nganeko Minhinnick, Del Wihongi, and Carmen Kirkwood. "Kaitiakitanga: Maori perspectives on conservation." Pacific Conservation Biology 2, no. 1 (1995): 7. http://dx.doi.org/10.1071/pc950007.

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Maori, like other indigenous peoples, are increasingly involved in attempts to provide appropriate cultural responses to environmental issues. These include efforts to translate and incorporate isolated parts of their language and traditional practises into the prevailing culture. Major problems with this process are the incommensurability of such attempts whereby the real meaning of a custom or word is frequently debased and divorced from its traditional cultural setting, so that its proper functioning is impaired. Added to this is the ignorance on the part of many concerning the conceptual w
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40

Fusi, Valerio. "Action and Possession in Maori Language and Culture. A Whorfian Approach." L'Homme 25, no. 94 (1985): 117–45. http://dx.doi.org/10.3406/hom.1985.368566.

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41

Edwards, Shane, Tim McCreanor, and Helen Moewaka‐Barnes. "Maori family culture: A context of youth development in Counties/Manukau." Kotuitui: New Zealand Journal of Social Sciences Online 2, no. 1 (January 2007): 1–15. http://dx.doi.org/10.1080/1177083x.2007.9522420.

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42

Schultz, Marianne. "‘Sons of the Empire’: Dance and the New Zealand Male." Dance Research 29, no. 1 (May 2011): 19–42. http://dx.doi.org/10.3366/drs.2011.0003.

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This article traces the journeys of dancing men from the stages of New Zealand to the stages of London during the twentieth century. The oft-repeated history of ‘the hard man’ of New Zealand who belonged to the ‘culture of imperial manliness’ is challenged by the stories of these men who, beginning in the 1920s with Jan Caryll, became professional dancers. I argue that within early twentieth-century New Zealand culture the opportunity existed for men and male bodies to be on display. The Maori haka, which featured men dancing in public exhibitions and ceremonies, had been seen by non-Maori (Pa
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43

Gladstone, Stephen (Teeps). "A Place to Stand Turangawaewae." FORUM, no. 3 (July 2009): 145–54. http://dx.doi.org/10.3280/foru2009-002012.

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- New Zealand is relatively unique as a ‘new' nation. We enjoy a strong Maori (indigenous) culture and an equally strong Eurocentric influence. Unfortunately, Maori are over-represented in prison by a multiple of five times their number in the general population. In my work, I have observed that there is a need for the clinician to ‘earn the right', from a cultural perspective, to quickly build a strong foundation upon for the clinician to indicate to the client that he (or she) understands the dynamics and values of Maori Culture because they run parallel to the dynamics and values of the cli
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44

Barnes, Helen Moewaka, Belinda Borell, and Time McCreanor. "Theorising the structural dynamics of ethnic privilege in Aotearoa." International Journal of Critical Indigenous Studies 7, no. 1 (January 1, 2014): 1–14. http://dx.doi.org/10.5204/ijcis.v7i1.120.

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Colonial praxis has been imposed on the culture, epistemologies and praxis of indigenous Maori in Aotearoa, entrenching the settler cultural project that ensures the continuation of the colonial state, producing damaging disparities. This article theorises ways in which settler privilege works at multiple levels supporting settler interests, aspirations and sensibilities. In institutions, myriad mundane processes operate through commerce, law, media, education, health services, environment, religion and international relations constituting settler culture, values and norms. Among individuals,
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45

Bel, Marine, Michael Berger, and Robert K. Paterson. "Administrative Tribunal of Rouen, Decision No. 702737, December 27, 2007 (Maori Head case)." International Journal of Cultural Property 15, no. 2 (May 2008): 223–26. http://dx.doi.org/10.1017/s0940739108080156.

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In October 2007, the mayor of the French city of Rouen agreed to return to New Zealand a preserved tattooed head of a Maori warrior (called toi moko by Maori) from that city's Museum of Natural History, whose collection the head had been part of since 1875. The decision to return the head was based on an initiative by the Museum of New Zealand (Te Papa Tongarewa), which has successfully secured the return of other such heads from museums in various European countries and the United States. Before the Rouen head could be handed over, however, the French Ministry of Culture intervened, arguing t
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46

Macfarlane, Angus H. "Listening to culture: Maori principles and practices applied to support classroom management." Set: Research Information for Teachers, no. 2 (August 1, 2000): 23–28. http://dx.doi.org/10.18296/set.0795.

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47

Franklin, Michael. "A Place to Stand: Maori Culture-Tradition in a Contemporary Art Studio." Art Therapy 13, no. 2 (April 1996): 126–30. http://dx.doi.org/10.1080/07421656.1996.10759208.

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48

Rashed, Mohammed Abouelleil. "Talking past each other: Conceptual confusion in ‘culture’ and ‘psychopathology’." South African Journal of Psychiatry 19, no. 1 (March 1, 2013): 4. http://dx.doi.org/10.4102/sajpsychiatry.v19i1.433.

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This article offers a commentary on Hassim and Wagner’s article, Considering the cultural context in psychopathology formulations, published in this issue of the South African Journal of Psychiatry (http://dx.doi.org/10.7196/SAJP.400). It clarifies aspects of the concepts of culture and psychopathology. A distinction is drawn between the content of culture and the demarcation of cultures. The former refers to socially acquired meanings and significances that condition subjective experience and the latter to specific, demarcated cultural groups. It is argued that these two meanings of culture m
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49

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
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Trinh, Thu Thi, and Chris Ryan. "Visitors to Heritage Sites." Journal of Travel Research 56, no. 1 (August 4, 2016): 67–80. http://dx.doi.org/10.1177/0047287515626305.

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Resumen
Any tourist evaluation of place is partly shaped by the tourist’s own culture, and this may be even more so when the site gazed upon is representative of a different culture and/or heritage. However, this article suggests that differences of evaluations may be overemphasized if the research concentrates solely on the variable of nationality. The physical characteristics of place, the interpretation offered, and possibly other features such as the level of crowding all have a role to play. The common experience of these factors by tourists of different nationalities may create a commonality of
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