title: Geology of Mangapanian (late pliocene) strata, Wanganui Basin: lithostratigraphy, paleontology and sequence stratigraphy

authors: McIntyre, Avon P.

abstract: Fourteen Mangapanian and early Nukumaruan (late Pliocene) cyclothems in Wanganui Basin have been studied, stratigraphically logged and geologically mapped in thirteen sections from west to east across the basin. The Mangapanian succession contains two subgroups. The Paparangi Subgroup contains sparsely fossiliferous siltstone and sandstone, and extends from the base of the Mangapani Shell Conglomerate to the base of the Wilkies Shellbed. Constituent formations include the Atene Formation, Mangaweka Mudstone, Pitangi Formation and Moukuku Formation. The Okiwa Subgroup is cyclothemic, fossiliferous, and includes all strata between the base of the Wilkies Shellbed and the Hautawa Shellbed. Constituent formations include the Whauteihi Formation, Whakaihuwaka Formation and Parikino Formation. Formational boundaries are mainly located at the base of shellbeds. Individual sandstone, siltstone and shellbed units within formations are assigned member status. 

New collections of fossil molluscs allow refinement and minor emendations to the NZ Geological Timescale for bioevents occurring at the Waipipian-Mangapanian (Wp-Wm) and Mangapanian-Nukumaruan (Wm-Wn) Stage boundaries. One significant discovery is that the FO of dextrally coiled Globorotalia crassaformis does not mark the Wp-Wm Stage boundary. Comparison between molluscan and formainiferal bioevents is possible in the Wanganui River section. Two rhyolitic tephra (Eagle Hill and Otere) have been numerically dated. These tephra have U-Pb SHRIMP ages of 2.85 ± 0.20 Ma and 2.71 ± 0.25 Ma, respectively. Single crystal U-Th/He dating of zircon from the Otere Tephra yields an age of 2.57 ± 0.04 Ma. These numerical ages constrain new and revised magnetostratigraphic data for several sections. The Gauss / Matuyama paleomagnetic transition and “X” event cryptochron both occur within the Mangapanian succession. Shellbeds in the succession have been correlated with δ¹⁸O Stages G10-88 (2.79 Ma - 2.28 Ma), providing a numerical age range for each cyclothem within the succession. 

The Mangapani Shell Conglomerate (2.79 Ma), Wilkies Shellbed (2.50 Ma) and Hautawa Shellbed (2.28 Ma) have been selected for detailed investigation, and each displays an inner-shelf to upper bathyal depositional profile. Molluscan water-depth estimates for each of these units indicate that they are transgressive deposits, and together with their overlying siltstone and sandstone units comprise a 41 k.y. sequence. Similarities in the character of these three sequences provide constraints upon which a model cyclothem is based. Comparison of other 41 k.y. sequences within the Mangapanian succession with the model cyclothem reveal subtle patterns in sequence architecture, from which predictions of paleoshelf position can be made for particular sections / logs. While most sequences exhibit a consistent westward shallowing trend, many sequences appear to exhibit expression of their shallowest parts in the central parts of the basin, with increases in water depth both eastward and westward of this point. The point of inferred closest proximity to a paleoshoreline for outcrop sections is named Point “S”. Tracing the locality of Point “S” for successive sequences reveals that it occurs in the central parts of the basin during the late Mangapanian. This pattern is correlated with the transfer of strain across the deep subduction interface of the Indo-Australian and Pacific plates. Paleogeographic maps depicting the shape of Wanganui Basin at both the beginning and end of the Mangapanian show the southward migration of the basin depocentre, and that a western basin margin probably separated the Wanganui Basin from the Tasman Sea.

text: Geology of Mangapanian (late pliocene) strata, Wanganui Basin: lithostratigraphy, paleontology and sequence stratigraphy Fourteen Mangapanian and early Nukumaruan (late Pliocene) cyclothems in Wanganui Basin have been studied, stratigraphically logged and geologically mapped in thirteen sections from west to east across the basin. The Mangapanian succession contains two subgroups. The Paparangi Subgroup contains sparsely fossiliferous siltstone and sandstone, and extends from the base of the Mangapani Shell Conglomerate to the base of the Wilkies Shellbed. Constituent formations include the Atene Formation, Mangaweka Mudstone, Pitangi Formation and Moukuku Formation. The Okiwa Subgroup is cyclothemic, fossiliferous, and includes all strata between the base of the Wilkies Shellbed and the Hautawa Shellbed. Constituent formations include the Whauteihi Formation, Whakaihuwaka Formation and Parikino Formation. Formational boundaries are mainly located at the base of shellbeds. Individual sandstone, siltstone and shellbed units within formations are assigned member status. 

New collections of fossil molluscs allow refinement and minor emendations to the NZ Geological Timescale for bioevents occurring at the Waipipian-Mangapanian (Wp-Wm) and Mangapanian-Nukumaruan (Wm-Wn) Stage boundaries. One significant discovery is that the FO of dextrally coiled Globorotalia crassaformis does not mark the Wp-Wm Stage boundary. Comparison between molluscan and formainiferal bioevents is possible in the Wanganui River section. Two rhyolitic tephra (Eagle Hill and Otere) have been numerically dated. These tephra have U-Pb SHRIMP ages of 2.85 ± 0.20 Ma and 2.71 ± 0.25 Ma, respectively. Single crystal U-Th/He dating of zircon from the Otere Tephra yields an age of 2.57 ± 0.04 Ma. These numerical ages constrain new and revised magnetostratigraphic data for several sections. The Gauss / Matuyama paleomagnetic transition and “X” event cryptochron both occur within the Mangapanian succession. Shellbeds in the succession have been correlated with δ¹⁸O Stages G10-88 (2.79 Ma - 2.28 Ma), providing a numerical age range for each cyclothem within the succession. 

The Mangapani Shell Conglomerate (2.79 Ma), Wilkies Shellbed (2.50 Ma) and Hautawa Shellbed (2.28 Ma) have been selected for detailed investigation, and each displays an inner-shelf to upper bathyal depositional profile. Molluscan water-depth estimates for each of these units indicate that they are transgressive deposits, and together with their overlying siltstone and sandstone units comprise a 41 k.y. sequence. Similarities in the character of these three sequences provide constraints upon which a model cyclothem is based. Comparison of other 41 k.y. sequences within the Mangapanian succession with the model cyclothem reveal subtle patterns in sequence architecture, from which predictions of paleoshelf position can be made for particular sections / logs. While most sequences exhibit a consistent westward shallowing trend, many sequences appear to exhibit expression of their shallowest parts in the central parts of the basin, with increases in water depth both eastward and westward of this point. The point of inferred closest proximity to a paleoshoreline for outcrop sections is named Point “S”. Tracing the locality of Point “S” for successive sequences reveals that it occurs in the central parts of the basin during the late Mangapanian. This pattern is correlated with the transfer of strain across the deep subduction interface of the Indo-Australian and Pacific plates. Paleogeographic maps depicting the shape of Wanganui Basin at both the beginning and end of the Mangapanian show the southward migration of the basin depocentre, and that a western basin margin probably separated the Wanganui Basin from the Tasman Sea.

year: 2002

title: Doing hope ... together, in everyday living and in counseling research

authors: Kotzé, Elmarie

abstract: This chapter describes the practices of doing hope together in a kaleidoscope of personal and professional narratives woven into and between people’s lives. Narrative therapy practices such as compassionate witnessing and narrative documents are called on to story small steps of doing reasonable hope in everyday life and in counseling research. The chapter draws on the witnessing of a farewell ritual between a grandmother and grandsons, witnessing diners at a café and excerpts of narrative documents to produce, acknowledge and richly describe practices of care that contribute to the doing of hope together. These small and ordinary, yet significant, incidents take place in the entangled spaces of discursive and material, between humans and humans, as well as between humans and matter-materiality. The chapter also weaves vignettes from everyday living and counseling-research data.

text: Doing hope ... together, in everyday living and in counseling research This chapter describes the practices of doing hope together in a kaleidoscope of personal and professional narratives woven into and between people’s lives. Narrative therapy practices such as compassionate witnessing and narrative documents are called on to story small steps of doing reasonable hope in everyday life and in counseling research. The chapter draws on the witnessing of a farewell ritual between a grandmother and grandsons, witnessing diners at a café and excerpts of narrative documents to produce, acknowledge and richly describe practices of care that contribute to the doing of hope together. These small and ordinary, yet significant, incidents take place in the entangled spaces of discursive and material, between humans and humans, as well as between humans and matter-materiality. The chapter also weaves vignettes from everyday living and counseling-research data.

year: 2017

title: Positive Ageing in Place: Older Māori in Traditional and Non-traditional Place

authors: Williams, Cassandra

subjects: Māori

abstract: This thesis examines the role of place in experiences of ageing for older Māori, and the extent to which places of choice facilitate a sense of positive ageing. Particular attention is given to multiple experiences of home and the complexities surrounding Māori affiliations to place. Participants were older whānau members over the age of 55 who whakapapa to, and have lived, or currently live in Manaia in the Coromandel. Two participants still reside in Manaia to this day, and two have moved into urban areas in Paeroa and Taupo. Two semi-structured interviews were conducted with participants in their own homes. The first interview focused on housing experiences, personal background and support. The second interview incorporated Māori relationship principles relating to the importance of turangawaewae, whānaungatanga, wairua and manaakitanga. My analysis was informed by a narrative approach, and the relevance of Māori principles to participants’ positive ageing experiences.

I found that Māori relationships with places of ancestral connection are complex and do not exclude other places becoming equally, if not as important to individuals. Experiences of home for participants were multiple and extended to places with which they had forged memories, relationships and positive attachments. Findings indicate that the ability to age positively within particular places is largely reliant on the supports available for older Māori. Wairua was acknowledged by participants as being significant in aiding their positive ageing experiences. Strong connections to non-living objects such as places, nature and tupuna were expressed as being a crucial part of their philosophies on life and death. This feeling of knowing ancestors were part of everyday life alleviated feelings of loneliness and reiterated the never-ending connections between whānau. Everyday contact with whānau provided practical social support as well as a chance for reciprocal relationships to be fostered. When whānau support was not readily available due to geographical distances, technological means of relationship building were used to enable ageing at a distance, allowing home to be played out across physical localities. Health issues were expressed by participants, both historical and reoccurring, and appropriate health care services were regarded as playing an active role in participants’ ageing experiences. Three out of four participants accessed a Māori health provider. By accessing a health care service that was financially inexpensive, where the doctors built a rapport with patients and took advice, participants felt culturally safe and reported positive relationships with their provider. Finances were reported as being a support that needed to be strengthened and a lack of income had a negative effect on participants ageing experiences. Participants’ everyday lives were impacted by financial instability, with a lack of finances standing in the way of fully interacting with the community, negotiating place and being able to age in places of choice.
This thesis argues that ageing in place facilitates positive ageing by allowing older Māori to remain in their places of choice with firm attachments where they can maintain control over their affairs and maintain a sense of continuity. Māori ageing needs to be viewed within a history of colonisation, urbanisation, experiences, relationships and spiritual connectedness to human and non-human entities. It is within this context that ageing in place can be truly explored. Recommendations are made to aid positive ageing in place for older Māori. These include further research into supports, a review of the age of eligibility for state pensions, subsidised transport initiatives, and making Māori health services more accessible.

text: Positive Ageing in Place: Older Māori in Traditional and Non-traditional Place This thesis examines the role of place in experiences of ageing for older Māori, and the extent to which places of choice facilitate a sense of positive ageing. Particular attention is given to multiple experiences of home and the complexities surrounding Māori affiliations to place. Participants were older whānau members over the age of 55 who whakapapa to, and have lived, or currently live in Manaia in the Coromandel. Two participants still reside in Manaia to this day, and two have moved into urban areas in Paeroa and Taupo. Two semi-structured interviews were conducted with participants in their own homes. The first interview focused on housing experiences, personal background and support. The second interview incorporated Māori relationship principles relating to the importance of turangawaewae, whānaungatanga, wairua and manaakitanga. My analysis was informed by a narrative approach, and the relevance of Māori principles to participants’ positive ageing experiences.

I found that Māori relationships with places of ancestral connection are complex and do not exclude other places becoming equally, if not as important to individuals. Experiences of home for participants were multiple and extended to places with which they had forged memories, relationships and positive attachments. Findings indicate that the ability to age positively within particular places is largely reliant on the supports available for older Māori. Wairua was acknowledged by participants as being significant in aiding their positive ageing experiences. Strong connections to non-living objects such as places, nature and tupuna were expressed as being a crucial part of their philosophies on life and death. This feeling of knowing ancestors were part of everyday life alleviated feelings of loneliness and reiterated the never-ending connections between whānau. Everyday contact with whānau provided practical social support as well as a chance for reciprocal relationships to be fostered. When whānau support was not readily available due to geographical distances, technological means of relationship building were used to enable ageing at a distance, allowing home to be played out across physical localities. Health issues were expressed by participants, both historical and reoccurring, and appropriate health care services were regarded as playing an active role in participants’ ageing experiences. Three out of four participants accessed a Māori health provider. By accessing a health care service that was financially inexpensive, where the doctors built a rapport with patients and took advice, participants felt culturally safe and reported positive relationships with their provider. Finances were reported as being a support that needed to be strengthened and a lack of income had a negative effect on participants ageing experiences. Participants’ everyday lives were impacted by financial instability, with a lack of finances standing in the way of fully interacting with the community, negotiating place and being able to age in places of choice.
This thesis argues that ageing in place facilitates positive ageing by allowing older Māori to remain in their places of choice with firm attachments where they can maintain control over their affairs and maintain a sense of continuity. Māori ageing needs to be viewed within a history of colonisation, urbanisation, experiences, relationships and spiritual connectedness to human and non-human entities. It is within this context that ageing in place can be truly explored. Recommendations are made to aid positive ageing in place for older Māori. These include further research into supports, a review of the age of eligibility for state pensions, subsidised transport initiatives, and making Māori health services more accessible.

year: 2012