title: Akuhata Mokena: Eldest son of Mokena Hou

authors: Hart, Philip

abstract: Akuhata Mokena was recorded as being the first child of Mokena Hou and Rina. By the early 1860s he was living at the northern boundary of the Aroha Block as well as at Puriri, where he dug kauri gum. From 1857 to 1868 he also cultivated close to the southern edge of the future Thames township. Having run cattle on the Aroha block from 1867 onwards, he settled there in 1878, operating the first hotel to be erected at the hot springs. 
In the land court he tried to obtain interests in as many land blocks as possible, and obtained income by selling some of these. After a brief involvement in Te Aroha mining, when he was the only member of his family to delay ceding their land for mining, he returned to live at Puriri. He also invested, very modestly, in mining at Thames and Puriri. 
A rangatira who was steadfastly loyal to the Crownt, when he died without issue his estate became a cause of conflict between Maori and Pakeha perceptions of how it should be shared amongst his wife and his family.

text: Akuhata Mokena: Eldest son of Mokena Hou Akuhata Mokena was recorded as being the first child of Mokena Hou and Rina. By the early 1860s he was living at the northern boundary of the Aroha Block as well as at Puriri, where he dug kauri gum. From 1857 to 1868 he also cultivated close to the southern edge of the future Thames township. Having run cattle on the Aroha block from 1867 onwards, he settled there in 1878, operating the first hotel to be erected at the hot springs. 
In the land court he tried to obtain interests in as many land blocks as possible, and obtained income by selling some of these. After a brief involvement in Te Aroha mining, when he was the only member of his family to delay ceding their land for mining, he returned to live at Puriri. He also invested, very modestly, in mining at Thames and Puriri. 
A rangatira who was steadfastly loyal to the Crownt, when he died without issue his estate became a cause of conflict between Maori and Pakeha perceptions of how it should be shared amongst his wife and his family.

year: 2016

title: Weaving the realities and responsibilities: Crossing culture and concepts of healing within co-existing mental health and addictive disorders.

authors: McLachlan, Andre David

subjects: Maori

abstract: Within ‘Mainstream’ western and Kaupapa Māori services, competing priorities often mean that cultural and clinical services are not implemented in unison. Without this ‘unison’, treatment of Māori with co-existing mental health and addictive disorders may be ineffective. This paper reflects the journey of a small social service agency ‘Pai Ake Solutions Limited’ (PASL) in integrating western clinical approaches within tikanga Māori values. 
Pai Ake Solutions Limited (PASL) provides a range of group and individual services to whānau who are affected by mental illness and co-existing substance use problems. The initial development of the service was based on the whakaaro of providing ‘pai ake’ (better) services for whānau in the greater Waikato. These services were initially founded on the strong values of founders Mihaka Hohua and the late Ritchie Re Cribb, which were influenced by the practices and experiences of Ngati Kahangungu, Ngati Haua, and Waikato-Maniopoto. From an initial non-clinical service provision contract, PASL began receiving referrals from individuals and whānau whose needs were not being met by mainstream service providers. Encouraging outcomes and an internal agency review of clientele utilising the service, identified that those accessing PASL services were experiencing socially and clinically significant mental and physical health, addiction and psychosocial problems.

text: Weaving the realities and responsibilities: Crossing culture and concepts of healing within co-existing mental health and addictive disorders. Within ‘Mainstream’ western and Kaupapa Māori services, competing priorities often mean that cultural and clinical services are not implemented in unison. Without this ‘unison’, treatment of Māori with co-existing mental health and addictive disorders may be ineffective. This paper reflects the journey of a small social service agency ‘Pai Ake Solutions Limited’ (PASL) in integrating western clinical approaches within tikanga Māori values. 
Pai Ake Solutions Limited (PASL) provides a range of group and individual services to whānau who are affected by mental illness and co-existing substance use problems. The initial development of the service was based on the whakaaro of providing ‘pai ake’ (better) services for whānau in the greater Waikato. These services were initially founded on the strong values of founders Mihaka Hohua and the late Ritchie Re Cribb, which were influenced by the practices and experiences of Ngati Kahangungu, Ngati Haua, and Waikato-Maniopoto. From an initial non-clinical service provision contract, PASL began receiving referrals from individuals and whānau whose needs were not being met by mainstream service providers. Encouraging outcomes and an internal agency review of clientele utilising the service, identified that those accessing PASL services were experiencing socially and clinically significant mental and physical health, addiction and psychosocial problems.

year: 2008

title: Interreligious prayer: Prospects and parameters

authors: Pratt, Douglas

subjects: religion

abstract: The coming together of people of diverse religions to plan or reflect upon a common action or venture, and to consider, let alone engage in, an act of shared spiritual experience – such as interreligious prayer – is something comparatively novel and relatively rare. Yet the impetus for acts of inter-faith prayer, worship, or other liturgically shared acts, is increasing as more and more experiences of cross-religion engagement and dialogical encounter occur, and as communities encompassing religious diversity address issues in common, or respond to crises that affect all. In some corners of the globe this is already very much the case; for others it is only just emerging into view on the horizon of possibility. 

In this paper I explore the question of interreligious prayer arising from my involvement in a joint World Council of Churches and Vatican Study undertaken during the 1990s. The questions which lay behind this co-operative venture remain, of course, live ones today and require continual reflection and fresh thinking. When the natural human response is to pray, and the context of that response is multi-religious, what can we do together? How can we do it? Indeed, ought we to do it? And if we do, on what basis may we proceed? What justification can we give in respect of our own faith? What are the issues to be addressed? How, if at all, may they be resolved?

text: Interreligious prayer: Prospects and parameters The coming together of people of diverse religions to plan or reflect upon a common action or venture, and to consider, let alone engage in, an act of shared spiritual experience – such as interreligious prayer – is something comparatively novel and relatively rare. Yet the impetus for acts of inter-faith prayer, worship, or other liturgically shared acts, is increasing as more and more experiences of cross-religion engagement and dialogical encounter occur, and as communities encompassing religious diversity address issues in common, or respond to crises that affect all. In some corners of the globe this is already very much the case; for others it is only just emerging into view on the horizon of possibility. 

In this paper I explore the question of interreligious prayer arising from my involvement in a joint World Council of Churches and Vatican Study undertaken during the 1990s. The questions which lay behind this co-operative venture remain, of course, live ones today and require continual reflection and fresh thinking. When the natural human response is to pray, and the context of that response is multi-religious, what can we do together? How can we do it? Indeed, ought we to do it? And if we do, on what basis may we proceed? What justification can we give in respect of our own faith? What are the issues to be addressed? How, if at all, may they be resolved?

year: 2006-10