title: Andisols of New Zealand and Australia.

authors: Lowe, David J.

subjects: Vitrands

abstract: During the Quaternary, much of central North Island, New Zealand, was repeatedly overwhelmed or modified by emplacement of ignimbrites and especially by multiple rhyolitic and andesitic tephra fallout deposits, and reworked derivatives, that successively mantled landsurfaces forming buried paleosols in multisequal profiles. Relatively thick proximal deposits buried and isolated antecedent soils, forming compound soil profiles, whereas relatively thin tephra fallout at medial and distal sites resulted in composite or aggrading profiles, their character determined by the interplay of upbuilding and topdown pedogenesis. Scoriaceous basaltic tephras erupted in northern North Island were locally distributed. Andisols, of the 'allophanic' type with andic soil properties dominated by short-range-order (SRO) clays rather than Al-humus complexes, cover ~32, 100 km²  and comprise about 12.5% of New Zealand soils. They consist of three groups : (1) 'Entic' Udands or Cryands occur on mainly andesitic eruptives <1000 years old near recently active volcanoes>(Tephric Recent Soils in New Zealand Soil Classification ; ~1200 km² , ~0.5%) ; (2) Vitrands occur in central-eastern North Island on glassy, rhyolitic pumiceous deposits mainly from the Taupo eruption c. 232 AD and the Kaharoa eruption c. 1314 AD (Pumice Soils ; ~17, 200 km² , ~6.5%) ; and (3) Udands occur typically on composite, multiple tephra deposits of varying ages in Taranaki (mainly andesitic tephras), King Country-western Waikato (mixed andesitic-rhyolitic), eastern Waikato-western Bay of Plenty-Coromandel (mainly rhyolitic), and Auckland-Northland (basaltic), the age span of sola increasing towards distal sites as constituent tephra layers become thinner and shallower (Allophanic Soils ; ~13, 700 km² , ~5.5%). Moisture and temperature regimes are mainly udic and mesic, thermic, or cryic. Udands are pre-eminent among New Zealand's most versatile, high-quality soils because they provide valuable soil ecosystem services including sorption, water storage and supply, natural fertility, and foundation support. Andisols are currently known only in the Mt Gambier area of southeast South Australia, and comprise ~85 km² (~0.001%) of Australian soils. Intraplate basaltic volcanoes at Mts Gambier and Schank erupted c. 5000 years ago and the resultant localised tephras contain both exotic crystalline material, derived from underlying limestone and calcareous dunes, and juvenile basaltic material. Sand fractions at Mt Gambier are dominated by exotic, silicic crystalline material (≥80%) and relatively little glass (<20%) but at Mt Schank unaltered Al-rich glass predominates (≥50%). Vitrixerands and Haploxerands with pHs 6.4-8.0 have been formed under xeric moisture and mesic temperature regimes (Andic, Chernic Tenosols in Australian Soil Classification). The parent mineralogies have influenced clay mineral formation : SRO clays at Mt Schank (up to 20% allophane, 7% ferrihydrite, fine-earth basis) are more abundant than at Mt Gambier (≤12% allophane, 4% ferrihydrite) because the glass at Mt Schank weathers more rapidly than the Al-poor crystalline material at Mt Gambier, releasing Al. Seasonal Si-leaching has also been influential: where leaching is sufficient to remove silica, and CaCO3 content is low (in upper soil horizons at Mt Gambier; in most horizons at Mt Schank), Al-rich allophane has formed ; where leaching is weak (intermediate horizons), Si-rich allophane and layer silicate minerals (but not halloysite) have formed; and where leaching barely occurs (in lowest horizons), smectite has formed. The Xerands are versatile soils.

text: Andisols of New Zealand and Australia. During the Quaternary, much of central North Island, New Zealand, was repeatedly overwhelmed or modified by emplacement of ignimbrites and especially by multiple rhyolitic and andesitic tephra fallout deposits, and reworked derivatives, that successively mantled landsurfaces forming buried paleosols in multisequal profiles. Relatively thick proximal deposits buried and isolated antecedent soils, forming compound soil profiles, whereas relatively thin tephra fallout at medial and distal sites resulted in composite or aggrading profiles, their character determined by the interplay of upbuilding and topdown pedogenesis. Scoriaceous basaltic tephras erupted in northern North Island were locally distributed. Andisols, of the 'allophanic' type with andic soil properties dominated by short-range-order (SRO) clays rather than Al-humus complexes, cover ~32, 100 km²  and comprise about 12.5% of New Zealand soils. They consist of three groups : (1) 'Entic' Udands or Cryands occur on mainly andesitic eruptives <1000 years old near recently active volcanoes>(Tephric Recent Soils in New Zealand Soil Classification ; ~1200 km² , ~0.5%) ; (2) Vitrands occur in central-eastern North Island on glassy, rhyolitic pumiceous deposits mainly from the Taupo eruption c. 232 AD and the Kaharoa eruption c. 1314 AD (Pumice Soils ; ~17, 200 km² , ~6.5%) ; and (3) Udands occur typically on composite, multiple tephra deposits of varying ages in Taranaki (mainly andesitic tephras), King Country-western Waikato (mixed andesitic-rhyolitic), eastern Waikato-western Bay of Plenty-Coromandel (mainly rhyolitic), and Auckland-Northland (basaltic), the age span of sola increasing towards distal sites as constituent tephra layers become thinner and shallower (Allophanic Soils ; ~13, 700 km² , ~5.5%). Moisture and temperature regimes are mainly udic and mesic, thermic, or cryic. Udands are pre-eminent among New Zealand's most versatile, high-quality soils because they provide valuable soil ecosystem services including sorption, water storage and supply, natural fertility, and foundation support. Andisols are currently known only in the Mt Gambier area of southeast South Australia, and comprise ~85 km² (~0.001%) of Australian soils. Intraplate basaltic volcanoes at Mts Gambier and Schank erupted c. 5000 years ago and the resultant localised tephras contain both exotic crystalline material, derived from underlying limestone and calcareous dunes, and juvenile basaltic material. Sand fractions at Mt Gambier are dominated by exotic, silicic crystalline material (≥80%) and relatively little glass (<20%) but at Mt Schank unaltered Al-rich glass predominates (≥50%). Vitrixerands and Haploxerands with pHs 6.4-8.0 have been formed under xeric moisture and mesic temperature regimes (Andic, Chernic Tenosols in Australian Soil Classification). The parent mineralogies have influenced clay mineral formation : SRO clays at Mt Schank (up to 20% allophane, 7% ferrihydrite, fine-earth basis) are more abundant than at Mt Gambier (≤12% allophane, 4% ferrihydrite) because the glass at Mt Schank weathers more rapidly than the Al-poor crystalline material at Mt Gambier, releasing Al. Seasonal Si-leaching has also been influential: where leaching is sufficient to remove silica, and CaCO3 content is low (in upper soil horizons at Mt Gambier; in most horizons at Mt Schank), Al-rich allophane has formed ; where leaching is weak (intermediate horizons), Si-rich allophane and layer silicate minerals (but not halloysite) have formed; and where leaching barely occurs (in lowest horizons), smectite has formed. The Xerands are versatile soils.

year: 2005-01-01

title: Momentum returns, market states and market dynamics: Is China different?

authors: Cheema, Muhammad A.

subjects: Momentum returns

abstract: Recent studies suggest that momentum returns are conditioned by market states, but we find that China is different. First, we find that momentum returns in China exclusively follow DOWN markets contrary to the U.S. evidence. Second, the absence of momentum returns following UP markets in China cannot be explained by market dynamics, unlike in the U.S. Third, momentum returns in China are higher when the market continues in the same state than when it transitions to the other state as in the U.S. but this is true in China only following DOWN states.

text: Momentum returns, market states and market dynamics: Is China different? Recent studies suggest that momentum returns are conditioned by market states, but we find that China is different. First, we find that momentum returns in China exclusively follow DOWN markets contrary to the U.S. evidence. Second, the absence of momentum returns following UP markets in China cannot be explained by market dynamics, unlike in the U.S. Third, momentum returns in China are higher when the market continues in the same state than when it transitions to the other state as in the U.S. but this is true in China only following DOWN states.

year: 2017

title: Faith, politics and reconciliation: the Roman Catholic Church, New Zealand Maori and indigenous Australians

authors: O'Sullivan, Dominic

abstract: The Roman Catholic Church claims from Jesus Christ a mission to teach consistently religious ideals in accordance with its understanding of God’s constant truth. These ideals include the belief that human creation in the image and likeness of God establishes rights to dignity, to culture, to religious freedom, to self-determination and a share in the common good. These ideals form the basis of the unique contribution to human affairs which the Church claims it can make. Although these are religious goals for the Church, they require political realisation, which means that the Church cannot but be alert to the formation of alliances of common intellectual aspiration around concrete political issues so that secular expression and context can be given to the magisterium (the Church’s body of teaching). At the same time the Catholic hierarchy is conscious of a need for caution in how it responds to political events lest that religious mission be compromised by a perception of it as a partisan political lobby group, thus lessening its capacity to make its unique contribution to human affairs. 

The Second Vatican Council reaffirmed that the Church’s religious objectives do not exist in isolation from the political order because human law, which is developed through the secular political process, should conform to the religious natural law. Prior to the Council’s reaffirmation the Australian and New Zealand Churches generally, but not exclusively, understated or misunderstood this relationship and became impotent in challenging secular objectives inconsistent with religious aspiration. In contrast when the Church has accepted the relationship, as it has since the Second Vatican Council, it has positioned itself to identify opportunities to give secular context and expression to religious thought. Such opportunities increased from the 1960s onwards as political developments in both Australia and New Zealand saw a secular questioning of racism and a broadening of the parameters of secular political debate to the extent that established Catholic thought was shifted from the fringes to the widening mainstream of public opinion on indigenous policy. 

Although the Second Vatican Council required attention to the relationship between religious ends and political means, the changing secular environment was a significant factor in encouraging public advocacy in support of indigenous aspiration, which peaked in Australia in the 1990s with substantial Church interest in the native title debate and with the Church playing a leading role in the entrenchment of reconciliation - a religious concept - on the Australian political landscape. In New Zealand there has been an equal but less vocal interest in reconciliation because the political process itself established the Treaty of Waitangi as a political context for reconciliation and a context around which the Church has been able to focus its interest in the advancement of Maori aspiration. Yet, while the Treaty of Waitangi and the associated bicultural discourse have provided contexts for the expression of religious principle, they have also detracted from the Church’s use of its own magisterium as the moral authority for the articulation of its aspirations for Maori.

text: Faith, politics and reconciliation: the Roman Catholic Church, New Zealand Maori and indigenous Australians The Roman Catholic Church claims from Jesus Christ a mission to teach consistently religious ideals in accordance with its understanding of God’s constant truth. These ideals include the belief that human creation in the image and likeness of God establishes rights to dignity, to culture, to religious freedom, to self-determination and a share in the common good. These ideals form the basis of the unique contribution to human affairs which the Church claims it can make. Although these are religious goals for the Church, they require political realisation, which means that the Church cannot but be alert to the formation of alliances of common intellectual aspiration around concrete political issues so that secular expression and context can be given to the magisterium (the Church’s body of teaching). At the same time the Catholic hierarchy is conscious of a need for caution in how it responds to political events lest that religious mission be compromised by a perception of it as a partisan political lobby group, thus lessening its capacity to make its unique contribution to human affairs. 

The Second Vatican Council reaffirmed that the Church’s religious objectives do not exist in isolation from the political order because human law, which is developed through the secular political process, should conform to the religious natural law. Prior to the Council’s reaffirmation the Australian and New Zealand Churches generally, but not exclusively, understated or misunderstood this relationship and became impotent in challenging secular objectives inconsistent with religious aspiration. In contrast when the Church has accepted the relationship, as it has since the Second Vatican Council, it has positioned itself to identify opportunities to give secular context and expression to religious thought. Such opportunities increased from the 1960s onwards as political developments in both Australia and New Zealand saw a secular questioning of racism and a broadening of the parameters of secular political debate to the extent that established Catholic thought was shifted from the fringes to the widening mainstream of public opinion on indigenous policy. 

Although the Second Vatican Council required attention to the relationship between religious ends and political means, the changing secular environment was a significant factor in encouraging public advocacy in support of indigenous aspiration, which peaked in Australia in the 1990s with substantial Church interest in the native title debate and with the Church playing a leading role in the entrenchment of reconciliation - a religious concept - on the Australian political landscape. In New Zealand there has been an equal but less vocal interest in reconciliation because the political process itself established the Treaty of Waitangi as a political context for reconciliation and a context around which the Church has been able to focus its interest in the advancement of Maori aspiration. Yet, while the Treaty of Waitangi and the associated bicultural discourse have provided contexts for the expression of religious principle, they have also detracted from the Church’s use of its own magisterium as the moral authority for the articulation of its aspirations for Maori.

year: 2003