title: Spaces of relocation and trauma: affect and proximity after the Christchurch earthquakes, Aotearoa New Zealand

authors: Hutcheson, Gail Yvonne

subjects: Disasters; Relocation; Emotion; Affect; Trauma

abstract: This project combines established areas of geographical thought on disasters and natural hazards with emerging work on emotion and affect.

text: Spaces of relocation and trauma: affect and proximity after the Christchurch earthquakes, Aotearoa New Zealand This project combines established areas of geographical thought on disasters and natural hazards with emerging work on emotion and affect.

year: 2014

title: Tanzania and Uganda: Contrasting similarities

authors: Zirker, Daniel

abstract: Tanzania, Uganda and Kenya provide striking institutional comparisons and contrasts in both ethno-political dynamics and civil-military relations, although both Tanzania and Uganda, in what were arguably their most formative periods at least, displayed what Ali Mazrui described as "the most acute manifestation[s] of the crisis of identity," while employing ethno-politics to resist the remnants of their colonial dependency. ¹ Both manifested forms of invented military ethnic identities, or quasi-ethnicities, at one or another junctures, although under very different circumstances, and for very different purposes. After the infamous 1971 Idi Amin coup, Uganda reverted to government by an ethnic, or quasi-ethnic, "Muslim club,"² the Nubian "martial race," or "warrior class," that had originally assisted in the establishment of the British colony of Uganda, prompting Mazrui to comment in 1975 that "tribalism in Africa is unlikely to disappear within a single lifetime. " ³ And yet tribalism seems largely to have done precisely this in neighboring Tanzania except, perhaps, for the emergence of religious differences in the 1990s as potentially divisive and even catastrophic factors.

text: Tanzania and Uganda: Contrasting similarities Tanzania, Uganda and Kenya provide striking institutional comparisons and contrasts in both ethno-political dynamics and civil-military relations, although both Tanzania and Uganda, in what were arguably their most formative periods at least, displayed what Ali Mazrui described as "the most acute manifestation[s] of the crisis of identity," while employing ethno-politics to resist the remnants of their colonial dependency. ¹ Both manifested forms of invented military ethnic identities, or quasi-ethnicities, at one or another junctures, although under very different circumstances, and for very different purposes. After the infamous 1971 Idi Amin coup, Uganda reverted to government by an ethnic, or quasi-ethnic, "Muslim club,"² the Nubian "martial race," or "warrior class," that had originally assisted in the establishment of the British colony of Uganda, prompting Mazrui to comment in 1975 that "tribalism in Africa is unlikely to disappear within a single lifetime. " ³ And yet tribalism seems largely to have done precisely this in neighboring Tanzania except, perhaps, for the emergence of religious differences in the 1990s as potentially divisive and even catastrophic factors.

year: 2015

title: The TOHU framework: Sensing and interpreting tohu to heal from trauma

authors: McLachlan, A

subjects: Environment

abstract: This hypotheses article presents understandings and practices of tohu (signs) in the personal, eco-environmental, and spiritual wellbeing of Māori. Tohu can be observed in the natural, social, physical, or spiritual environment, and within a Māori worldview provide important ways of understanding and responding to phenomena. Wānanga (shared dialogue and debate) were held with seven Māori clinical psychologists from He Paiaka Tōtara (Māori Psychologist Network) and two mātauranga Māori specialists to explore their experiences, knowledge, and perspectives about tohu, with their insights collected through online information sharing. Our wānanga goals were to inform the creation of a therapeutic framework to address patu ngākau, psychological and spiritual trauma experienced by Māori. The results identified that tohu are located within the person and their environment, and the importance of exploring how tohu are interpreted. We propose a TOHU acronym as a framework for understanding and addressing the multifaceted impacts of patu ngākau.

text: The TOHU framework: Sensing and interpreting tohu to heal from trauma This hypotheses article presents understandings and practices of tohu (signs) in the personal, eco-environmental, and spiritual wellbeing of Māori. Tohu can be observed in the natural, social, physical, or spiritual environment, and within a Māori worldview provide important ways of understanding and responding to phenomena. Wānanga (shared dialogue and debate) were held with seven Māori clinical psychologists from He Paiaka Tōtara (Māori Psychologist Network) and two mātauranga Māori specialists to explore their experiences, knowledge, and perspectives about tohu, with their insights collected through online information sharing. Our wānanga goals were to inform the creation of a therapeutic framework to address patu ngākau, psychological and spiritual trauma experienced by Māori. The results identified that tohu are located within the person and their environment, and the importance of exploring how tohu are interpreted. We propose a TOHU acronym as a framework for understanding and addressing the multifaceted impacts of patu ngākau.

year: 2024