title: Composition Portfolio

authors: Mayall, Jeremy Mark

subjects: music

abstract: The works in this portfolio of original compositions cover a wide spectrum of genres, styles, approaches, and musical techniques. The aim was to demonstrate mastery of the various musical languages and techniques characteristic of each genre. The calculatedly low-fi 'alt.rock meets computer games' approach of the concept album They No Longer Sleep Alone is of folk-like simplicity, deliberately eschewing the various polishing processes available to producers now in the digital mastering situation. The intention was to preserve a naturalness of sound and song making. On the other hand, live electronic effects are utilized to expand the sonorities and textures obtained from a solo bassoon in The Effect of Bundled Sticks on Sounds. Today is the Tomorrow takes this idea further, being a completely electronic work mixing live musical performance (turntables) with pre-recorded sounds, these interacting with live video and prepared animation. De Feo, inspired by graffiti artists, was written for a virtuoso pair of performers in the unusual combination of alto saxophone and viola, with no electronics being required. The Big Fat Jazz Bastard Theme Song and Espacio were written for particular performers and approaches to music making, while Saturday Afternoon and Late Night Specials are film scores. Swamp Treasures and Bungamucka - the Alarmist were commissioned for theatrical productions and thus were designed to fulfil specific functions determined by the stage directors. By way of contrast, ...seconds unwind...generated noise...racecar... is an abstract work that utilizes the sophistication and subtleties of timbre, rhythm and texture available from a professional chamber orchestra.

text: Composition Portfolio The works in this portfolio of original compositions cover a wide spectrum of genres, styles, approaches, and musical techniques. The aim was to demonstrate mastery of the various musical languages and techniques characteristic of each genre. The calculatedly low-fi 'alt.rock meets computer games' approach of the concept album They No Longer Sleep Alone is of folk-like simplicity, deliberately eschewing the various polishing processes available to producers now in the digital mastering situation. The intention was to preserve a naturalness of sound and song making. On the other hand, live electronic effects are utilized to expand the sonorities and textures obtained from a solo bassoon in The Effect of Bundled Sticks on Sounds. Today is the Tomorrow takes this idea further, being a completely electronic work mixing live musical performance (turntables) with pre-recorded sounds, these interacting with live video and prepared animation. De Feo, inspired by graffiti artists, was written for a virtuoso pair of performers in the unusual combination of alto saxophone and viola, with no electronics being required. The Big Fat Jazz Bastard Theme Song and Espacio were written for particular performers and approaches to music making, while Saturday Afternoon and Late Night Specials are film scores. Swamp Treasures and Bungamucka - the Alarmist were commissioned for theatrical productions and thus were designed to fulfil specific functions determined by the stage directors. By way of contrast, ...seconds unwind...generated noise...racecar... is an abstract work that utilizes the sophistication and subtleties of timbre, rhythm and texture available from a professional chamber orchestra.

year: 2006

title: Adult participation motives: empirical evidence from a workplace exercise programme

authors: Davey, Janet

subjects: marketing

abstract: The benefits of physical exercise at both an individual and societal level are well understood and well researched. Less well understood is how organizations can most effectively support adult physical activity in the workplace through programme design and promotion. This paper reports research on the motivation for adult participants' involvement in the 2007 Step It Up Challenge (SIUC), a team-based workplace activity programme. The strongest motivation for participation in SIUC related to the fitness and health benefits (extrinsic). There was also a strong significant relationship between high exercise performance and enjoyment of physical activity as an intrinsic motive. This research segmented adult exercisers according to motivational and behavioural characteristics in order to refine customer-orientated marketing strategies, especially promotion strategies. More definitive research into the interaction between motivation and promotion is essential to ensure high take up rates for and adherence to work-based activity programmes, particularly among adult employees.

text: Adult participation motives: empirical evidence from a workplace exercise programme The benefits of physical exercise at both an individual and societal level are well understood and well researched. Less well understood is how organizations can most effectively support adult physical activity in the workplace through programme design and promotion. This paper reports research on the motivation for adult participants' involvement in the 2007 Step It Up Challenge (SIUC), a team-based workplace activity programme. The strongest motivation for participation in SIUC related to the fitness and health benefits (extrinsic). There was also a strong significant relationship between high exercise performance and enjoyment of physical activity as an intrinsic motive. This research segmented adult exercisers according to motivational and behavioural characteristics in order to refine customer-orientated marketing strategies, especially promotion strategies. More definitive research into the interaction between motivation and promotion is essential to ensure high take up rates for and adherence to work-based activity programmes, particularly among adult employees.

year: 2009

title: I Muri i Te Ārai:  Ko Ngā Mōrehu Ka Toe: Healing processes in Tangihanga for Wāhine Māori

authors: Paterson, Keriata Jane

subjects: Tangihanga

abstract: This study involved a qualitative examination of the healing elements of tangihanga as described by eight female Māori respondents whose loss was not spousal but was dearly loved. Few substantive contemporary works on the subject of tangihanga experiences and processes existed (Nikora & Te Awekōtuku, 2013).

To contextualise, western society’s cultural death practices were explored from an interdisciplinary perspective. Literature on death and bereavement, the western contemporary funeral industry, the medicalisation of death, western gender roles in death and bereavement, hygiene and contamination issues, ethnicity and cross cultural studies were discussed. These provided an international background against which this study made explicit the cultural differences of death practice and grief in tangihanga for Māori.
Cultural issues for Māori were then discussed in terms of grief, literature on tangihanga, research about Māori women, women and death, issues for Māori women researching Māori women, and where colonization placed Māori women in society. I then described the traditional procedural processes which were sequentially carried out upon the death of a person. I noted the existence of modern variations in death practice, particularly among urban-based Māori. The diverse situations in which we as modern Māori have found ourselves were discussed with some historical context, however it was noted that despite change and diversity, we continued to share many experiences. The perpetuation of tangihanga has been important to the resilience and survival of Māori culture.

The methodology was described, including interview development and recruitment of respondents. The interview experiences, analysis of information provided, and the development of theory and identifying themes were described. The rationale for exploring the backgrounds of the respondents in terms of whānau upbringing, cultural values, and cultural identification over time were discussed. Specific tangihanga were explored in depth as case studies, with analysis and discussion throughout each korero. Key themes in the respondents’ accounts were identified, of the grief and healing processes, examining culturally defined gender contributors to recovery. Social structures and support, ritual, spiritual beliefs and grief practices were described. Aspects of modern life or even tradition which hindered the healing process were identified, as was the impact of grief on the life respondents lead subsequently.

The findings of the research were next discussed. The narratives supported existing literature that the tangihanga was an effective forum for sharing and expression of grief, honouring and farewelling the deceased, and ensuring that members of whānau pani were supported, protected and nurtured by others. Attending tangihanga from childhood allowed respondents to enjoy a sense of belonging and comfort. Two respondents whose childhoods had featured acculturation, felt confusion about their roles and expectations but overcame these feelings when they later learned more about their culture. By adulthood each of the respondents was in a position to control and influence choices made for the tangihanga, thus enabling them to grieve fully.

In the final discussion my theoretical model was presented, limitations of the research discussed, and future research recommendations made.

text: I Muri i Te Ārai:  Ko Ngā Mōrehu Ka Toe: Healing processes in Tangihanga for Wāhine Māori This study involved a qualitative examination of the healing elements of tangihanga as described by eight female Māori respondents whose loss was not spousal but was dearly loved. Few substantive contemporary works on the subject of tangihanga experiences and processes existed (Nikora & Te Awekōtuku, 2013).

To contextualise, western society’s cultural death practices were explored from an interdisciplinary perspective. Literature on death and bereavement, the western contemporary funeral industry, the medicalisation of death, western gender roles in death and bereavement, hygiene and contamination issues, ethnicity and cross cultural studies were discussed. These provided an international background against which this study made explicit the cultural differences of death practice and grief in tangihanga for Māori.
Cultural issues for Māori were then discussed in terms of grief, literature on tangihanga, research about Māori women, women and death, issues for Māori women researching Māori women, and where colonization placed Māori women in society. I then described the traditional procedural processes which were sequentially carried out upon the death of a person. I noted the existence of modern variations in death practice, particularly among urban-based Māori. The diverse situations in which we as modern Māori have found ourselves were discussed with some historical context, however it was noted that despite change and diversity, we continued to share many experiences. The perpetuation of tangihanga has been important to the resilience and survival of Māori culture.

The methodology was described, including interview development and recruitment of respondents. The interview experiences, analysis of information provided, and the development of theory and identifying themes were described. The rationale for exploring the backgrounds of the respondents in terms of whānau upbringing, cultural values, and cultural identification over time were discussed. Specific tangihanga were explored in depth as case studies, with analysis and discussion throughout each korero. Key themes in the respondents’ accounts were identified, of the grief and healing processes, examining culturally defined gender contributors to recovery. Social structures and support, ritual, spiritual beliefs and grief practices were described. Aspects of modern life or even tradition which hindered the healing process were identified, as was the impact of grief on the life respondents lead subsequently.

The findings of the research were next discussed. The narratives supported existing literature that the tangihanga was an effective forum for sharing and expression of grief, honouring and farewelling the deceased, and ensuring that members of whānau pani were supported, protected and nurtured by others. Attending tangihanga from childhood allowed respondents to enjoy a sense of belonging and comfort. Two respondents whose childhoods had featured acculturation, felt confusion about their roles and expectations but overcame these feelings when they later learned more about their culture. By adulthood each of the respondents was in a position to control and influence choices made for the tangihanga, thus enabling them to grieve fully.

In the final discussion my theoretical model was presented, limitations of the research discussed, and future research recommendations made.

year: 2015