title: How to turn the page

authors: Chu, Yi-Chun

subjects: computer science

abstract: Can digital libraries provide a reading experience that more closely resembles a real book than a scrolled or paginated electronic display? This paper describes a prototype page-turning system that realistically animates full three-dimensional page-turns. The dynamic behavior is generated by a mass-spring model defined on a rectangular grid of particles. The prototype takes a PDF or E-book file, renders it into a sequence of PNG images representing individual pages, and animates the pageturns under user control. The simulation behaves fairly naturally, although more computer graphics work is required to perfect it.

text: How to turn the page Can digital libraries provide a reading experience that more closely resembles a real book than a scrolled or paginated electronic display? This paper describes a prototype page-turning system that realistically animates full three-dimensional page-turns. The dynamic behavior is generated by a mass-spring model defined on a rectangular grid of particles. The prototype takes a PDF or E-book file, renders it into a sequence of PNG images representing individual pages, and animates the pageturns under user control. The simulation behaves fairly naturally, although more computer graphics work is required to perfect it.

year: 2003

title: Health and the Spiritual Self: Development and Application of a Theory and Measure of the Process of Healthy Change

authors: Faull, Kieren

subjects: Spirituality

abstract: The overall goal of the thesis was to investigate the nature of the healthy human self and the process of achieving health.  This was undertaken by reviewing established self-theory and presenting a summary of each theory and its position with regard to self-composition, self-agency and the nature of the healthy self.  An inclusive self-theory was then developed, congruent with reviewed literature, which positioned spirituality as the essential core of self.  From the foundational Spiritual Theory of Self and the findings of the first study in this thesis, the Health Change Process Theory was developed to explain and predict how people achieve sustainable health.  Three subsequent studies resulted in the construction and testing of a quantitative measure which enabled scientific investigation of the nature of the healthy self and the process of achieving health.  

Method
The methodology of the four studies in this thesis was based on the instrumental approach which posits that, while there are procedural differences between qualitative and quantitative methodologies, philosophically speaking, there is no fundamental difference as they are both equally applicable and valuable.  Consequently, the methodology judged to be the most appropriate instrument to investigate each study's topic of inquiry was chosen rather than allegiance to either qualitative or quantitative methodology.  

The first study was qualitative, as it investigated the definition of health and the process by which it was achieved from the perspective of 30 people with chronic musculoskeletal impairments.  The findings from this study provided the theoretical basis for the three subsequent questionnaire development and validation studies.  The second study used qualitative methodology with 59 participants to identify participant-generated items used in a new quantitative holistic health questionnaire and then employed quantitative methods to perform preliminary tests of the reliability and validity of this measure.  The third study used quantitative methods with 233 participants to evaluate more robustly the reliability, content and concurrent validity of the original developmental measure and another, behaviourally-orientated assessment instrument, which used the identical item content but re-framed in the past tense.   The fourth study employed qualitative and quantitative methods with 205 participants to evaluate the clinical validity of the scale found to possess reliability and validity in the previous investigation.  

Results
The critical review of self-theory concluded with the development of the Spiritual Theory of Self.  The initial study supported this theory as a robust explanation and predictor of the determinants of a healthy self.  Furthermore, the findings of this study and a review of relevant literature concluded with the development of a Health Change Process Theory, which was based on the Spiritual Theory of Self.  The Health Change Process Theory explains and predicts the process by which a healthy self develops.  The subsequent questionnaire development and validation studies sought to provide a quantitative holistic assessment tool, congruent with the Health Change Process Theory, and found the 28-item QE Health Scale (QEHS) to be a reliable and valid measure of holistic health.  These results also demonstrated that the Health Change Process Theory and the underpinning Spiritual Theory of Self were robust.  With regard to clinical application, the QEHS was found to aid assessment, therapeutic intervention, a client-centred holistic approach to healthcare and evidenced-based practice.  The Patient Profile, derived from QEHS responses, provided a tool that enabled theory to be applied to practice by identifying the key indicator personal attributes determining holistic health status.  

Conclusion
The research results demonstrated that the Spiritual Theory of Self and the Health Change Process Theory provide valid explanations of the constructs that enable people with musculoskeletal disorders to remain otherwise healthy with such conditions.  Furthermore, the relationship between the findings and established self-theories suggest that the Spiritual Theory of Self and the Health Change Process Theory may advance knowledge of the predictors and interventions that enable all people to undertake a health-enhancing process of change when confronted with adversity.    

The QEHS and associated Patient Profile were found to be reliable and valid tools that facilitated assessment and enhancement of the holistic health status for people with musculoskeletal impairments.  These tools identified barriers to achievement of holistic health, predicted by the Health Change Process Theory; facilitated the therapeutic process through a focus on issues meaningful to those receiving healthcare; aided treatment decision making; and enabled quantitative evidence-based evaluation of the efficacy of interventions.

Moreover, the overall results have advanced psychological knowledge with implications for all fields of psychology involved in the study of people.  The evidence of the research undertaken provides a basis for promoting knowledge and research of chronic healthcare delivery and a spiritually based conception of self and health.  The QEHS and associated theories provide a tool and basis for investigations where people are experiencing traumatic, irreversible crises.  However, the initial aims of further research should be to refine the QEHS and the associated Patient Profile to enable the use of theory and the QEHS across a diverse range of research populations and to investigate the applicability of these to facilitate the maintenance or achievement of a healthy self.

text: Health and the Spiritual Self: Development and Application of a Theory and Measure of the Process of Healthy Change The overall goal of the thesis was to investigate the nature of the healthy human self and the process of achieving health.  This was undertaken by reviewing established self-theory and presenting a summary of each theory and its position with regard to self-composition, self-agency and the nature of the healthy self.  An inclusive self-theory was then developed, congruent with reviewed literature, which positioned spirituality as the essential core of self.  From the foundational Spiritual Theory of Self and the findings of the first study in this thesis, the Health Change Process Theory was developed to explain and predict how people achieve sustainable health.  Three subsequent studies resulted in the construction and testing of a quantitative measure which enabled scientific investigation of the nature of the healthy self and the process of achieving health.  

Method
The methodology of the four studies in this thesis was based on the instrumental approach which posits that, while there are procedural differences between qualitative and quantitative methodologies, philosophically speaking, there is no fundamental difference as they are both equally applicable and valuable.  Consequently, the methodology judged to be the most appropriate instrument to investigate each study's topic of inquiry was chosen rather than allegiance to either qualitative or quantitative methodology.  

The first study was qualitative, as it investigated the definition of health and the process by which it was achieved from the perspective of 30 people with chronic musculoskeletal impairments.  The findings from this study provided the theoretical basis for the three subsequent questionnaire development and validation studies.  The second study used qualitative methodology with 59 participants to identify participant-generated items used in a new quantitative holistic health questionnaire and then employed quantitative methods to perform preliminary tests of the reliability and validity of this measure.  The third study used quantitative methods with 233 participants to evaluate more robustly the reliability, content and concurrent validity of the original developmental measure and another, behaviourally-orientated assessment instrument, which used the identical item content but re-framed in the past tense.   The fourth study employed qualitative and quantitative methods with 205 participants to evaluate the clinical validity of the scale found to possess reliability and validity in the previous investigation.  

Results
The critical review of self-theory concluded with the development of the Spiritual Theory of Self.  The initial study supported this theory as a robust explanation and predictor of the determinants of a healthy self.  Furthermore, the findings of this study and a review of relevant literature concluded with the development of a Health Change Process Theory, which was based on the Spiritual Theory of Self.  The Health Change Process Theory explains and predicts the process by which a healthy self develops.  The subsequent questionnaire development and validation studies sought to provide a quantitative holistic assessment tool, congruent with the Health Change Process Theory, and found the 28-item QE Health Scale (QEHS) to be a reliable and valid measure of holistic health.  These results also demonstrated that the Health Change Process Theory and the underpinning Spiritual Theory of Self were robust.  With regard to clinical application, the QEHS was found to aid assessment, therapeutic intervention, a client-centred holistic approach to healthcare and evidenced-based practice.  The Patient Profile, derived from QEHS responses, provided a tool that enabled theory to be applied to practice by identifying the key indicator personal attributes determining holistic health status.  

Conclusion
The research results demonstrated that the Spiritual Theory of Self and the Health Change Process Theory provide valid explanations of the constructs that enable people with musculoskeletal disorders to remain otherwise healthy with such conditions.  Furthermore, the relationship between the findings and established self-theories suggest that the Spiritual Theory of Self and the Health Change Process Theory may advance knowledge of the predictors and interventions that enable all people to undertake a health-enhancing process of change when confronted with adversity.    

The QEHS and associated Patient Profile were found to be reliable and valid tools that facilitated assessment and enhancement of the holistic health status for people with musculoskeletal impairments.  These tools identified barriers to achievement of holistic health, predicted by the Health Change Process Theory; facilitated the therapeutic process through a focus on issues meaningful to those receiving healthcare; aided treatment decision making; and enabled quantitative evidence-based evaluation of the efficacy of interventions.

Moreover, the overall results have advanced psychological knowledge with implications for all fields of psychology involved in the study of people.  The evidence of the research undertaken provides a basis for promoting knowledge and research of chronic healthcare delivery and a spiritually based conception of self and health.  The QEHS and associated theories provide a tool and basis for investigations where people are experiencing traumatic, irreversible crises.  However, the initial aims of further research should be to refine the QEHS and the associated Patient Profile to enable the use of theory and the QEHS across a diverse range of research populations and to investigate the applicability of these to facilitate the maintenance or achievement of a healthy self.

year: 2006

title: Homai raa. Kia purutia, kia hereherea, taawhiwhi taamau. Ka pai. Taawhiwhi  taumau, he tauira waiora a Waikato : The creation of a Waikato-specific Maaori health model

authors: Haggie, Marrin Brian Pikitawhaki

subjects: Taawhiwhi Taamau

abstract: This Doctoral rangahau (research) sought to create a Maaori (Indigenous people of New Zealand) health model specific to the health needs and desires of the people of Waikato (The collective name of the tribes of the Waikato basin). Globally, minority populations (including Maaori) are consistently and disproportionately over represented in many health, education and incarceration statistics. Colonisation, oppression and racial prejudices have been identified as the root causes for the statistical imbalances prevalent in society. Indigenous populations have endured suffering caused by disconnection from heritage, traditional practices, ancestral beliefs and the natural environment. All are consequences of legislative enforcement and an oppressive, colonialist attitude that patronises indigenous populations (i.e., that assumes the coloniser knows what is best for the colonised). 

For the majority of colonisation, the health models and frameworks intended to benefit indigenous peoples, yet designed and implemented by colonial based, oppressive governments and by institutions rooted in colonialist ideals, have consistently failed to provide and deliver health and wellness for indigenous peoples. The fact that indigenous peoples’ health continues to be poorer than their non-indigenous counterparts, in the majority of health measures, suggests models and frameworks designed by non-indigenous people do not work for indigenous populations. This has led to an emergence of indigenous and minority populations’ movements seeking to emancipate themselves from the shackles of colonial oppression. 

Pioneering health models and frameworks designed to counter the failures of those designed by the oppressor have provided salvation for indigenous peoples and have allowed the voices of minority populations to be heard in the health and wellbeing context; however the majority of these models have been overly generic. Yet, they have provided foundations that now must be built upon to enable a focus on what specific populations require to ensure their health and lifestyle ideals are supported and strengthened.

As whaanau (family), marae (place of gathering and belonging for interrelated families), hapuu (subtribe), and as an iwi (tribe), Waikato have a responsibility to our taiao (natural environment), ourselves and to future generations to ensure the health of Waikato and that Waikatotanga (Waikato culture and practice) continues to grow, prosper, and flourish. Therefore, as a polity we must assert the control and direction of our iwi by determining and creating our own models and frameworks to ensure the survival, the growth, and the success of our people.

This Rangahau Kaupapa Waikato (Waikato focused research) is centered on the question ‘What elements must be considered in the creation and the application of a Waikato-specific, Maaori health model?’ Contemporary literature and research regarding health and the impacts on Indigenous and Maaori health specifically, was used to review the successes and failures of contemporary health models. 

Supported and framed by a Rangahau Kaupapa Maaori (Maaori focused research) approach, this Rangahau Kaupapa Waikato utilised Waikato koorero (stories), beliefs, practices and methodologies, interspersed with Qualitative Methodology and Thematic Analysis. Fourteen semi-structured interviews with tribal leaders and holders of tribal knowledge, referred to as taniwha, were conducted. Each taniwha shared their knowledge, understandings, and experiences to inform and contribute to the creation of a holistic health model specific to the iwi of Waikato.

The findings illustrate continued connection to the Waikato awa (river), the taiao (natural environment), wairuatanga (spirituality), ancestral knowledge and practices, the Kiingitanga (Maaori King Movement) and to the iwi itself are critical to the perpetuation of the waiora (health) of the Waikato iwi and of Waikatotanga in its multiple forms.

The model created as the primary outcome of this research, The Taawhiwhi Taamau Model of Waiora (Taawhiwhi Taamau), was designed to act as a vehicle which seeks to enable individual iwi members, and the polities that they belong, to achieve Mana-motuhake (autonomy) and self-determination of their own health. Taawhiwhi Taamau seeks to inform its adopters that Mana-motuhake can be achieved without having to compromise any of the tikanga (protocol) and kawa (custom) of our iwi and of our ancestors in favour of colonial government introduced, western ideals. Thereby removing the oppressor from the implementation and application of health. 

Taawhiwhi Taamau is a health model entrenched in Waikatotanga that utilises the beliefs and practices of our ancestors, and subsequently, our iwi to facilitate Tupuna (ancestor) Guided Living. The model encourages the individual iwi member to build solid foundations of waiora, seek knowledge and understanding of our tupuna, and use the experiences in life to act as taniwha for others seeking guidance, knowledge, connection, understanding and waiora. 

The adoption and practice of Taawhiwhi Taamau suggests individuals will find a new, refreshed connection to tupuna, maatauranga (wisdom, knowledge), wairuatanga and Waikatotanga, therefore, increasing waiora. Increased waiora of the individual increases the waiora and the capacity of one’s whaanau, marae and hapuu thereby increasing the waiora and the capacity of the iwi. Increased waiora and capacity of the iwi increases the likelihood of Waikatotanga, maatauranga, wairuatanga and, thus, the perpetuation of Tupuna Guided Living. Consequently, encapsulating the essence of Taawhiwhi Taamau as a model and as the lesson learned in the Pai Maarire Te Kura o te Ahiahi, ‘Homai ra, kia purutia, kia hereherea, taawhiwhi taamau. Ka Pai’.

text: Homai raa. Kia purutia, kia hereherea, taawhiwhi taamau. Ka pai. Taawhiwhi  taumau, he tauira waiora a Waikato : The creation of a Waikato-specific Maaori health model This Doctoral rangahau (research) sought to create a Maaori (Indigenous people of New Zealand) health model specific to the health needs and desires of the people of Waikato (The collective name of the tribes of the Waikato basin). Globally, minority populations (including Maaori) are consistently and disproportionately over represented in many health, education and incarceration statistics. Colonisation, oppression and racial prejudices have been identified as the root causes for the statistical imbalances prevalent in society. Indigenous populations have endured suffering caused by disconnection from heritage, traditional practices, ancestral beliefs and the natural environment. All are consequences of legislative enforcement and an oppressive, colonialist attitude that patronises indigenous populations (i.e., that assumes the coloniser knows what is best for the colonised). 

For the majority of colonisation, the health models and frameworks intended to benefit indigenous peoples, yet designed and implemented by colonial based, oppressive governments and by institutions rooted in colonialist ideals, have consistently failed to provide and deliver health and wellness for indigenous peoples. The fact that indigenous peoples’ health continues to be poorer than their non-indigenous counterparts, in the majority of health measures, suggests models and frameworks designed by non-indigenous people do not work for indigenous populations. This has led to an emergence of indigenous and minority populations’ movements seeking to emancipate themselves from the shackles of colonial oppression. 

Pioneering health models and frameworks designed to counter the failures of those designed by the oppressor have provided salvation for indigenous peoples and have allowed the voices of minority populations to be heard in the health and wellbeing context; however the majority of these models have been overly generic. Yet, they have provided foundations that now must be built upon to enable a focus on what specific populations require to ensure their health and lifestyle ideals are supported and strengthened.

As whaanau (family), marae (place of gathering and belonging for interrelated families), hapuu (subtribe), and as an iwi (tribe), Waikato have a responsibility to our taiao (natural environment), ourselves and to future generations to ensure the health of Waikato and that Waikatotanga (Waikato culture and practice) continues to grow, prosper, and flourish. Therefore, as a polity we must assert the control and direction of our iwi by determining and creating our own models and frameworks to ensure the survival, the growth, and the success of our people.

This Rangahau Kaupapa Waikato (Waikato focused research) is centered on the question ‘What elements must be considered in the creation and the application of a Waikato-specific, Maaori health model?’ Contemporary literature and research regarding health and the impacts on Indigenous and Maaori health specifically, was used to review the successes and failures of contemporary health models. 

Supported and framed by a Rangahau Kaupapa Maaori (Maaori focused research) approach, this Rangahau Kaupapa Waikato utilised Waikato koorero (stories), beliefs, practices and methodologies, interspersed with Qualitative Methodology and Thematic Analysis. Fourteen semi-structured interviews with tribal leaders and holders of tribal knowledge, referred to as taniwha, were conducted. Each taniwha shared their knowledge, understandings, and experiences to inform and contribute to the creation of a holistic health model specific to the iwi of Waikato.

The findings illustrate continued connection to the Waikato awa (river), the taiao (natural environment), wairuatanga (spirituality), ancestral knowledge and practices, the Kiingitanga (Maaori King Movement) and to the iwi itself are critical to the perpetuation of the waiora (health) of the Waikato iwi and of Waikatotanga in its multiple forms.

The model created as the primary outcome of this research, The Taawhiwhi Taamau Model of Waiora (Taawhiwhi Taamau), was designed to act as a vehicle which seeks to enable individual iwi members, and the polities that they belong, to achieve Mana-motuhake (autonomy) and self-determination of their own health. Taawhiwhi Taamau seeks to inform its adopters that Mana-motuhake can be achieved without having to compromise any of the tikanga (protocol) and kawa (custom) of our iwi and of our ancestors in favour of colonial government introduced, western ideals. Thereby removing the oppressor from the implementation and application of health. 

Taawhiwhi Taamau is a health model entrenched in Waikatotanga that utilises the beliefs and practices of our ancestors, and subsequently, our iwi to facilitate Tupuna (ancestor) Guided Living. The model encourages the individual iwi member to build solid foundations of waiora, seek knowledge and understanding of our tupuna, and use the experiences in life to act as taniwha for others seeking guidance, knowledge, connection, understanding and waiora. 

The adoption and practice of Taawhiwhi Taamau suggests individuals will find a new, refreshed connection to tupuna, maatauranga (wisdom, knowledge), wairuatanga and Waikatotanga, therefore, increasing waiora. Increased waiora of the individual increases the waiora and the capacity of one’s whaanau, marae and hapuu thereby increasing the waiora and the capacity of the iwi. Increased waiora and capacity of the iwi increases the likelihood of Waikatotanga, maatauranga, wairuatanga and, thus, the perpetuation of Tupuna Guided Living. Consequently, encapsulating the essence of Taawhiwhi Taamau as a model and as the lesson learned in the Pai Maarire Te Kura o te Ahiahi, ‘Homai ra, kia purutia, kia hereherea, taawhiwhi taamau. Ka Pai’.

year: 2021