We provide a critical review of mindfulness research, focusing on three core areas and questions. First, a meta-review and bibliometric analysis on mindfulness research trends identified a large ...number of meta-analyses published in the last 20 years, which tend to show positive effects on average, despite continuing questions on research quality, unclear pathways and uncertainty about the efficacy of individual practice components. Second, we briefly review current conceptualizations of mindfulness as both a practice and a trait (individual difference variable) and how these interpretations may align with the diverse Buddhist philosophical roots. We examine the multidimensionality of mindfulness within and across cultural contexts, which points to conflicts between bottom-up (functionalist) and top-down (culturally relativist meaning-system) interpretations. In order to reconcile these interpretations, we introduce a predictive coding approach which allows integrating bottom-up biological and individual difference dynamics with top-down normative and cultural influences. Finally, we apply these ideas to two examples of how mindfulness components might be present in different cultural practices: (a) stoic philosophy and (b) established concepts from Te Ao Māori. We argue that recontextualizing mindfulness in culturally relevant terms provides opportunities to enrich both mindfulness theory and practice, allowing for an integration of cognitive-functional and cultural relativist positions.
He taonga ngā raraunga huinga ira mai i ngā koiora o Aotearoa na te mea he whakaahuatanga ēnei raraunga o te whakapapa o Aotearoa. Nā konā, he tapu ēnei raraunga huinga ira, ā, he tika kia Māori te ...rangahau o te mātai iranga. Ko te haepapa o ngā kairangahau e mahi ana ki ngā raraunga huinga ira ki te whakawhanaunga atu ki ngā mana whenua o te takiwā kia kaha ake ngā mahi rangahau. Nā konei, ka whaiwhakaaro mātou e pā ana ki tō mātou whakakotahitanga o ngā āhuatanga o te kaupapa Māori me ngā mahi rangahau mātai iranga ki roto i tētahi kaupapa matua mai i Ngā Wero Pūtaiao o Ngā Koiora Tuku Iho o Aotearoa, ā, ko te ingoa o tō mātou take ko ‘Characterising adaptive variation in Aotearoa New Zealand’s terrestrial and freshwater biota’. Kei te whakawhanake a tahi mātou ko ngā kaitiaki o Ngāi Tūāhuriri i tētahi kōrero e pā ana ki ngā piki me ngā heke o te whakaarotautanga o ngā urutaunga ira ki te awhi i ngā momo tata korehāhā, ngā momo mahinga kai hoki. Kia tutuki i ēnei wawata, i hangaia tētahi kaupapa e mātou. Ko te take o tēnei kaupapa ko te whakakotahitanga o te mātauranga Māori, ngā hangarau hou o te mātai iranga, me ngā āhuatanga o ngā pūnaha hauropi hoki, o te kōwaro (Neochanna burrowsius) rāua ko te kēkēwai (Paranephrops zealandicus). Ko te paparahi o tēnei kaupapa ko tētahi pou tarāwaho mō ngā tikanga o te kohinga pūtautau, te waihanga raraunga huinga ira, me te rāhuitanga o ngā raraunga. Ko te tumanako ka tūtaki i ngā wawata o Te Tiriti o Waitangi, atu i tērā, mai i te whakakotahitanga o te kaupapa Māori me te mātai iranga, ka pai ake te atawhai ki ngā koiora o Aotearoa, ā, ka whakamana hoki i ngā whanonga o ngā iwi Māori.
Indigenous peoples around the world are leading discusions regarding genomic research of humans, and more recently, species of cultural significance, to ensure the ethical and equitable use of DNA. Within a Māori (indigenous people of Aotearoa New Zealand) worldview, genomic data obtained from taonga (treasured) species has whakapapa – generally defined as genealogy, whakapapa layers the contemporary, historical and mythological aspects of bioheritage – thus genomic data obtained from taonga species are taonga in their own right and are best studied using Māori principles. We contend it is the responsibility of researchers working with genomic data from taonga species to move beyond one-off Māori consultation toward building meaningful relationships with relevant Māori communities. Here, we reflect on our experience embedding Māori principles in genomics research as leaders of a BioHeritage National Science Challenge project entitled ‘Characterising adaptive variation in Aotearoa New Zealand’s terrestrial and freshwater biota’. We are co-developing a culturallyresponsive evidence-based position statement regarding the benefits and risks of prioritising adaptive potential to build resilience in threatened taonga species, including species destined for customary or commercial harvest. To achieve this, we co-developed a research programme with the local subtribe, Ngāi Tūāhuriri, that integrates Māori knowledge with emerging genomic technologies and extensive ecological data for two taonga species, kōwaro (Canterbury mudfish; Neochanna burrowsius) and kēkēwai (freshwater crayfish; Paranephrops zealandicus). The foundation of our research programme is an iterative decision-making framework that includes tissue sampling as well as data generation, storage and access. Beyond upholding the promises made in The Treaty of Waitangi, we contend the integration of Māori principles in genomics research will enhance the recovery of taonga species and enable the realisation of Māori values.
Waiti, J.T.A. and Awatere, S., 2019. Kaihekengaru: Māori surfers' and a sense of place. In: Bryan, K.R. and Atkin, E.A. (eds.), Surf Break Management in Aotearoa New Zealand. Journal of Coastal ...Research, Special Issue No. 87, pp. 35-43. Coconut Creek (Florida), ISSN 0749-0208. The unique relationship that Māori have with nature and the environment is a topic that has received much interest. There is however a lack of investigation into the oceanscape, and in particular to surfing and a sense of place among Māori wave riders (Kaihekengaru). Kaihekengaru provide a unique perspective of ‘place’, as surfing involves direct engagement with nature and intimate human interactions with diverse coastal environments and peoples. This study involved an online survey and key informant interviews with Māori who regularly surf their local surfbreaks. The results suggest that for some Māori surfers a deep sense of place prevails with the environment in Aotearoa New Zealand, and that this sense of place manifests an array of thoughts and feelings related to spiritual, affective, familial, physical and cognitive perceptions. A sense of place for the participants in this study drew on Mātauranga Māori and a Māori worldview. Underpinning these experiences of place was the concept of whakapapa and its influence on environmental attachments, Ātua engagements, and ancestral connections. In a wider sense, the implications of these findings highlight the need to ensure that these oceanscapes, surfbreaks, and associated landmarks are maintained for the future benefit of all New Zealanders'.
Concerns about secondary use of data and limited opportunities for benefit-sharing have focused attention on the tension that Indigenous communities feel between (1) protecting Indigenous rights and ...interests in Indigenous data (including traditional knowledges) and (2) supporting open data, machine learning, broad data sharing, and big data initiatives. The International Indigenous Data Sovereignty Interest Group (within the Research Data Alliance) is a network of nation-state based Indigenous data sovereignty networks and individuals that developed the 'CARE Principles for Indigenous Data Governance' (Collective Benefit, Authority to Control, Responsibility, and Ethics) in consultation with Indigenous Peoples, scholars, non-profit organizations, and governments. The CARE Principles are people- and purpose-oriented, reflecting the crucial role of data in advancing innovation, governance, and self-determination among Indigenous Peoples. The Principles complement the existing data-centric approach represented in the 'FAIR Guiding Principles for scientific data management and stewardship' (Findable, Accessible, Interoperable, Reusable). The CARE Principles build upon earlier work by the Te Mana Raraunga Maori Data Sovereignty Network, US Indigenous Data Sovereignty Network, Maiam nayri Wingara Aboriginal and Torres Strait Islander Data Sovereignty Collective, and numerous Indigenous Peoples, nations, and communities. The goal is that stewards and other users of Indigenous data will 'Be FAIR and CARE.' In this first formal publication of the CARE Principles, we articulate their rationale, describe their relation to the FAIR Principles, and present examples of their application. Keywords: Indigenous, data sovereignty, data governance, data principles, FAIR principles
Documents the activities of a bilingual Māori Radio New Zealand (RNZ) national reporter as she covers a Tiriti o Waitangi settlement between the Crown and a collective of East Coast iwi (tribes). ...Traces how the reporter balances tikanga, or Māori cultural norms, with journalistic demands as produces news stories for the internet and radio and images for Twitter. Presents and analyses the news content through the lens of the Anglo-American news values in operation in Aotearoa New Zealand, demonstrating how Māori history, culture and aspiration are centred within these. Source: National Library of New Zealand Te Puna Matauranga o Aotearoa, licensed by the Department of Internal Affairs for re-use under the Creative Commons Attribution 3.0 New Zealand Licence.
Seeks to define Māori child behaviour constructs that could underlie positive Māori child development and enable novel ways of understanding child development and exploring how Kaupapa Māori early ...years initiatives might impact on development. Source: National Library of New Zealand Te Puna Matauranga o Aotearoa, licensed by the Department of Internal Affairs for re-use under the Creative Commons Attribution 3.0 New Zealand Licence.
Outlines the application of Theatre Marae, an Indigenous-informed creative framework for qualitative research, using contemporary theatre practice unique to Aotearoa New Zealand, based in a ...conceptual partnership between traditional and contemporary Māori performing arts, applied theatre and the therapeutic encounter. Locates the conditions for a Theatre Marae framework as part of a global movement to legitimise Indigenous psychologies and arts-based research methods within the Academy, then describes the underlying principles of Theatre Marae that are drawn from ancestral knowledge embedded in Māori language, daily customs, rituals and performances from the marae and the whare tapere. Source: National Library of New Zealand Te Puna Matauranga o Aotearoa, licensed by the Department of Internal Affairs for re-use under the Creative Commons Attribution 3.0 New Zealand Licence.
One of the great challenges for indigenous and non-indigenous entrepreneurs in the twenty-first century is to move beyond profit maximisation as an acceptable modality for doing business and ...gravitate towards the concept of socially optimal outcomes, where maximising community well-being and minimising externalities to the natural environment and social justice are paramount. We present findings from a case-study analysis of Maori enterprises that demonstrate a wealth of successfully kaupapa Maori (Maori ideology)-attuned strategy and policy. The case studies provide practical examples of the incorporation and expression of kaupapa Maori values into strategy and policy of Maori enterprises. We also identify the numerous challenges to implementing kaupapa Maori in the management of Maori Asset Holding Institutions and offer a way forward. Although the case studies are context specific, they provide some key principles and learning that can guide the greater uptake of kaupapa Maori entrepreneurship.
Accumulating research suggests that racism may be a major determinant of health. Here we report associations between self-reported experience of racial discrimination and health in New Zealand.
Data ...from the 2002/2003 New Zealand Health Survey, a cross-sectional survey involving face-to-face interviews with 12,500 people, were analysed. Five items were included to capture racial discrimination in two dimensions: experience of ethnically motivated attack (physical or verbal), or unfair treatment because of ethnicity (by a health professional, in work or when gaining housing). Ethnicity was classified using self-identification to one of four ethnic groups: Māori, Pacific, Asian and European/Other peoples. Logistic regression, accounting for the survey design, age, sex, ethnicity and deprivation, was used to estimate odds ratios (OR) and 95% confidence intervals (CI).
Māori reported the highest prevalence of “ever” experiencing any of the forms of racial discrimination (34%), followed by similar levels among Asian (28%) and Pacific peoples (25%). Māori were almost 10 times more likely to experience multiple types of discrimination compared to European/Others (4.5% vs. 0.5%).
Reported experience of racial discrimination was associated with each of the measures of health examined. Experience of any one of the five types of discrimination was significantly associated with poor or fair self-rated health; lower physical functioning; lower mental health; smoking; and cardiovascular disease. There was strong evidence of a dose–response relationship between the number of reported types of discrimination and each health measure. These results highlight the need for racism to be considered in efforts to eliminate ethnic inequalities in health.
Where does the object or idea begin, and where does it end as 'unseen' (and how do both those states of being provoke our thinking)? There is scope in Maori philosophising to think of the seen object ...or its idea in various ways, including as materially constituting the self and the rest of the world; as incomplete for a mental representation; as constituted in itself by the unseen (and thus not symbolic of any division between seen and unseen); and as co-constitutional with nothingness and presence. The possibilities of the seen object are several, especially if the concept of 'seen' is understood as immediately determined by its other.
This paper considers the consequences of the seen and unseen and the illogical in Maori thought for 'teach-learn' and in particular for the translation of teach-learn as 'ako' in the Maori language. It also discusses some possibilities for the term 'porangi', which is often quoted in relation to 'madness' but has deeper metaphysical potential that combines the reality of gloom/unseen alongside a heady potential. I refer to this phenomenon as 'giddying abjection' and turn it towards unpicking the certainty that ako as teach-learn replicates. Porangi can refer to self-derision, and I take certain statements of mine and destabilise them from their certainty. In that act I hope to show that students and scholars could follow a similar path with their own statements and, in so doing, subject their own utterances to madness.
PDF
