title: Who is coming from Vanuatu to New Zealand under the new Recognised Seasonal Employer (RSE) Program?

authors: McKenzie, David

subjects: development

abstract: New Zealand’s new Recognised Seasonal Employer (RSE) program allows workers from the Pacific Islands to come to New Zealand for up to seven months to work in the horticulture and viticulture industries. One of the explicit objectives of the program is to encourage economic development in the Pacific. In this paper we report on the results of a baseline survey taken in Vanuatu, which allows us to examine who wants to participate in the program, and who is selected amongst those interested. We find the main participants are males in their late 20s to early 40s, most of whom are married and have children. Most workers are subsistence farmers in Vanuatu and have not completed more than 10 years of schooling. Such workers would be unlikely to be accepted under existing migration channels. Nevertheless, we find RSE workers from Vanuatu to come from wealthier households, and have better English literacy and health than individuals not applying for the program. Lack of knowledge about the policy and the costs of applying appear to be the main barriers preventing poorer individuals applying.

text: Who is coming from Vanuatu to New Zealand under the new Recognised Seasonal Employer (RSE) Program? New Zealand’s new Recognised Seasonal Employer (RSE) program allows workers from the Pacific Islands to come to New Zealand for up to seven months to work in the horticulture and viticulture industries. One of the explicit objectives of the program is to encourage economic development in the Pacific. In this paper we report on the results of a baseline survey taken in Vanuatu, which allows us to examine who wants to participate in the program, and who is selected amongst those interested. We find the main participants are males in their late 20s to early 40s, most of whom are married and have children. Most workers are subsistence farmers in Vanuatu and have not completed more than 10 years of schooling. Such workers would be unlikely to be accepted under existing migration channels. Nevertheless, we find RSE workers from Vanuatu to come from wealthier households, and have better English literacy and health than individuals not applying for the program. Lack of knowledge about the policy and the costs of applying appear to be the main barriers preventing poorer individuals applying.

year: 2008-06

title: Probability models and uncertainty in hydrology: Some personal reflections

authors: Bardsley, W. Earl

abstract: Even minimal hydrological information can be of value with uncertainty. Probability distribution models provide a unified approach to a range of hydrological analyses.

text: Probability models and uncertainty in hydrology: Some personal reflections Even minimal hydrological information can be of value with uncertainty. Probability distribution models provide a unified approach to a range of hydrological analyses.

year: 2012

title: Mouri matters Contextualizing mouri in Māori health discourse

authors: Penehira, Mera

abstract: The vision statement of Te Reo o Taranaki, “Tuku reo, tuku mouri: language, culture, crossing generations”, embodies the essence of an understanding of mouri which goes beyond the simple dictionary translations of “life force” or “life essence”. Indeed, there are numerous oral narratives—whakataukī (proverbs), waiata (songs), haka (dance), karanga (ceremonial call), whaikōrero (formal speech), karakia (prayers and incantations)—from the present day to our earliest records of Māori history that engage the notion of mouri. The purpose of this paper is to examine current understandings of mouri and, by linking the concept with linguistic, cultural and intergenerational terms—as in the Taranaki example—it will be argued that mouri is something of significance to our “being” and to our wellbeing.

text: Mouri matters Contextualizing mouri in Māori health discourse The vision statement of Te Reo o Taranaki, “Tuku reo, tuku mouri: language, culture, crossing generations”, embodies the essence of an understanding of mouri which goes beyond the simple dictionary translations of “life force” or “life essence”. Indeed, there are numerous oral narratives—whakataukī (proverbs), waiata (songs), haka (dance), karanga (ceremonial call), whaikōrero (formal speech), karakia (prayers and incantations)—from the present day to our earliest records of Māori history that engage the notion of mouri. The purpose of this paper is to examine current understandings of mouri and, by linking the concept with linguistic, cultural and intergenerational terms—as in the Taranaki example—it will be argued that mouri is something of significance to our “being” and to our wellbeing.

year: 2011