title: Māori and medications: What happens when the pills go home?

authors: Nikora, Linda Waimarie

subjects: Māori

abstract: Chronic illnesses are a feature of many Māori homescapes. These illnesses are often managed at home through the use of health technologies, particularly medications. This article explores the meanings given to medications and the use of this health technology in four Māori households. We use a range of qualitative methods to engage with householders and to document how medications are acculturated into Māori homescapes and everyday lives. From our discussions with householders about the procurement, storage, emplacement and administration of medications emerged five culturally patterned orientations to treating with medications. They are: 1) storage and administration practices that corresponded with the Māori hygiene practices of tapu (prohibited) and noa (permitted); 2) reminder strategies, or ngā pūrere whakamāharahara; 3) the enactment of the value of manaakitanga (kindness) in care relationships; 4) pōharatanga, or attitudes towards medication procurement and administration in households textured by low socio-economic status; and 5) rangatiratanga, the right of people to manage and make decisions about their own lives and health status. This study presents a view of how medications are acculturated into Māori homescapes, relationships and daily routines. The use of health technologies by health professionals to interrupt illness and improve quality of life must be cognisant of the cultural contexts into which medications are prescribed.

text: Māori and medications: What happens when the pills go home? Chronic illnesses are a feature of many Māori homescapes. These illnesses are often managed at home through the use of health technologies, particularly medications. This article explores the meanings given to medications and the use of this health technology in four Māori households. We use a range of qualitative methods to engage with householders and to document how medications are acculturated into Māori homescapes and everyday lives. From our discussions with householders about the procurement, storage, emplacement and administration of medications emerged five culturally patterned orientations to treating with medications. They are: 1) storage and administration practices that corresponded with the Māori hygiene practices of tapu (prohibited) and noa (permitted); 2) reminder strategies, or ngā pūrere whakamāharahara; 3) the enactment of the value of manaakitanga (kindness) in care relationships; 4) pōharatanga, or attitudes towards medication procurement and administration in households textured by low socio-economic status; and 5) rangatiratanga, the right of people to manage and make decisions about their own lives and health status. This study presents a view of how medications are acculturated into Māori homescapes, relationships and daily routines. The use of health technologies by health professionals to interrupt illness and improve quality of life must be cognisant of the cultural contexts into which medications are prescribed.

year: 2011

title: Secular schools, spirituality and Maori values

authors: Fraser, Deborah

abstract: New Zealand has had free, state, secular education since 1877, but just what is meant by secularism is changing. Since the 1980s the growth of Maori education initiatives has mushroomed and these place emphasis on Maori values and beliefs, including spirituality. In addition, in 1999 a definition and statement on spirituality appeared in the health and physical education national curriculum document. This statement referred to values, beliefs, meaning and purpose. It also incorporated a Maori model of well‐being which places the spiritual alongside other dimensions of humanity. This article explores the concept of spirituality in secular schooling in New Zealand. Some influences from Maori culture are explored with particular reference to values, ethical decision‐making and spirituality. Interviews with Maori teachers highlight how moral decisions often reflect spiritual beliefs and practices. It is argued that schooling has a moral obligation to reflect indigenous values if understanding, respect and cultural identity are to be promoted and cherished. It is also suggested that spirituality challenges what we have traditionally considered as learning at school.

text: Secular schools, spirituality and Maori values New Zealand has had free, state, secular education since 1877, but just what is meant by secularism is changing. Since the 1980s the growth of Maori education initiatives has mushroomed and these place emphasis on Maori values and beliefs, including spirituality. In addition, in 1999 a definition and statement on spirituality appeared in the health and physical education national curriculum document. This statement referred to values, beliefs, meaning and purpose. It also incorporated a Maori model of well‐being which places the spiritual alongside other dimensions of humanity. This article explores the concept of spirituality in secular schooling in New Zealand. Some influences from Maori culture are explored with particular reference to values, ethical decision‐making and spirituality. Interviews with Maori teachers highlight how moral decisions often reflect spiritual beliefs and practices. It is argued that schooling has a moral obligation to reflect indigenous values if understanding, respect and cultural identity are to be promoted and cherished. It is also suggested that spirituality challenges what we have traditionally considered as learning at school.

year: 2004

title: Legal positivism in the pre-constitutional era of late nineteenth-century Iran

authors: Bigdeli, Sadeq Z.

abstract: The Iranian constitutional movement (1906–1911) occurred at a time when revolution was in the air in a number of peripheral nations. In that period of the early twentieth century, a series of uprisings occurred in the third world countries including the Indian nationalist movement of 1905– 1908 against the British, the Maji Maji uprising in Tanganyika in 1905–1907 against German rule, the Bambata (Zulu) Rebellion of 1906 in South Africa against the British, the Young Turks Revolution of 1908, the Mexican Revolution of 1910 and the Chinese Revolution of 1911–1912. While the essence of the Indian and African movements was anti-colonial, pro-democracy ideas were dominant in the latter three (Ottoman Empire, Mexico and China) alongside the Russian (1905), Iranian (1906) and the Portuguese (1910) movements/revolutions. A satirical Iranian journal (Journal of Despotism) at the time remarkably referred to these democratic movements around the world as “siblings”.

text: Legal positivism in the pre-constitutional era of late nineteenth-century Iran The Iranian constitutional movement (1906–1911) occurred at a time when revolution was in the air in a number of peripheral nations. In that period of the early twentieth century, a series of uprisings occurred in the third world countries including the Indian nationalist movement of 1905– 1908 against the British, the Maji Maji uprising in Tanganyika in 1905–1907 against German rule, the Bambata (Zulu) Rebellion of 1906 in South Africa against the British, the Young Turks Revolution of 1908, the Mexican Revolution of 1910 and the Chinese Revolution of 1911–1912. While the essence of the Indian and African movements was anti-colonial, pro-democracy ideas were dominant in the latter three (Ottoman Empire, Mexico and China) alongside the Russian (1905), Iranian (1906) and the Portuguese (1910) movements/revolutions. A satirical Iranian journal (Journal of Despotism) at the time remarkably referred to these democratic movements around the world as “siblings”.

year: 2011