title: New Zealand Community Fault Model – version 1.0.

authors: Seebeck, H

abstract: Fault models developed by the scientific community aim to provide a consistent and broadly agreed-upon representation of faults in a region for such societally important endeavours as seismic hazard assessment (e.g. national seismic hazard models), strong ground-motion predictions and physics-based fault systems modelling. The New Zealand Community Fault Model (NZ CFM) is a two- and three-dimensional representation of fault zones associated with the New Zealand plate boundary for which Quaternary activity has been established (or deemed probable) and are, in the main, considered capable of producing moderate- to large-magnitude earthquakes. The NZ CFM builds on the Active Fault Model of New Zealand (Litchfield et al. 2013, 2014), updates that model through science community engagement and input and extends the updated faults from the surface to seismogenic depths. A nominal compilation scale of 1:500,000– 1:1,000,000 was chosen to provide representative surface fault traces consistent with finer-scale representations, such as the New Zealand Active Faults Database. Faults in the model are defined based on criteria that include surface geology, seismicity, seismic reflection profiles, bores and geologic cross-sections. The first edition of the NZ CFM (v1.0) is populated from 36.0 to 49.8° S and from 163.5° E to 179.0° W and comprises two principal datasets. The first dataset is a two-dimensional (2D) map representation of active (or potentially active) fault zone traces. This 2D fault zone representation contains information on the geometric and kinematic attributes of each fault zone or fault zone segment as expressed on the ground surface. Generalised estimates of geometric (dip and dip direction), kinematic (sense of movement, rake and net slip rate) and slip rate timeframe parameters have been provided for most fault zones, along with assigned uncertainties. In addition, a ‘Quality Code’ provides an indication of the quantity and type of data available for each fault zone, weighted toward the quality of the slip-rate data. The second dataset is a three-dimensional (3D) triangulated mesh surface representation of the fault zones in the model. However, there are some important differences between the 2D and 3D fault zone models; in particular, major fault zone intersections and subduction plate interfaces. NZ CFM v1.0 is publicly available from the GNS website. The NZ CFM v1.0 data package includes ArcGIS and QGIS projects and shapefiles of the 2D fault zone model, a MOVE project and triangulated surfaces for the 3D fault zone model, tabulated fault zone parameters and documentation.

text: New Zealand Community Fault Model – version 1.0. Fault models developed by the scientific community aim to provide a consistent and broadly agreed-upon representation of faults in a region for such societally important endeavours as seismic hazard assessment (e.g. national seismic hazard models), strong ground-motion predictions and physics-based fault systems modelling. The New Zealand Community Fault Model (NZ CFM) is a two- and three-dimensional representation of fault zones associated with the New Zealand plate boundary for which Quaternary activity has been established (or deemed probable) and are, in the main, considered capable of producing moderate- to large-magnitude earthquakes. The NZ CFM builds on the Active Fault Model of New Zealand (Litchfield et al. 2013, 2014), updates that model through science community engagement and input and extends the updated faults from the surface to seismogenic depths. A nominal compilation scale of 1:500,000– 1:1,000,000 was chosen to provide representative surface fault traces consistent with finer-scale representations, such as the New Zealand Active Faults Database. Faults in the model are defined based on criteria that include surface geology, seismicity, seismic reflection profiles, bores and geologic cross-sections. The first edition of the NZ CFM (v1.0) is populated from 36.0 to 49.8° S and from 163.5° E to 179.0° W and comprises two principal datasets. The first dataset is a two-dimensional (2D) map representation of active (or potentially active) fault zone traces. This 2D fault zone representation contains information on the geometric and kinematic attributes of each fault zone or fault zone segment as expressed on the ground surface. Generalised estimates of geometric (dip and dip direction), kinematic (sense of movement, rake and net slip rate) and slip rate timeframe parameters have been provided for most fault zones, along with assigned uncertainties. In addition, a ‘Quality Code’ provides an indication of the quantity and type of data available for each fault zone, weighted toward the quality of the slip-rate data. The second dataset is a three-dimensional (3D) triangulated mesh surface representation of the fault zones in the model. However, there are some important differences between the 2D and 3D fault zone models; in particular, major fault zone intersections and subduction plate interfaces. NZ CFM v1.0 is publicly available from the GNS website. The NZ CFM v1.0 data package includes ArcGIS and QGIS projects and shapefiles of the 2D fault zone model, a MOVE project and triangulated surfaces for the 3D fault zone model, tabulated fault zone parameters and documentation.

year: 2022-05-23

title: 'Home is where the heart is': everyday geographies of young heterosexual couples' love in and of homes

authors: Morrison, Carey-Ann

subjects: Heterosexuality

abstract: This thesis focuses on the relationships between heterosexuality, love, and home. It examines the homemaking practices and relationship activities of 14 heterosexual couples, and in particular the experiences of women in these relationships, who are aged between 20-40 years, have no children, and live in Hamilton, Aotearoa New Zealand. It is argued that heterosexual bodies that ‘love’, and the domestic spaces they occupy, are mutually constituted and continually reproduced through the everyday practices of homemaking. ‘Couple’ interviews, solicited diaries and self-directed photography, follow-up individual interviews and evaluation questionnaires are used to access couples’, and in particular women’s, everyday geographies of heterosexuality, love and home. A combination of qualitative research methods and feminist poststructuralist theory is used to give rise to an embodied, emotionally situated and partial geography. My findings are organised around three spatial scales: body, dwelling, and household and beyond. Focusing on the first scale – body – provides an opportunity for foregrounding gendered and sexed bodies as important sites of homemaking. A multiplicity of homemaking practices occur at the site of the body, including: the feelings, emotions, sensations, and language of love; the expressions and spaces of physical affection and intimacy; and the presence of corporeal and domestic dirt. Focusing on the second scale – dwelling – allows for an understanding of the ways in which discourses of love are mapped on to specific materialities of home. Issues of privacy and the negotiated use of shared domestic spaces, the creation and enactment of domestic activities and routines, and the accumulation and arrangement of material domestic objects all come to the fore when considering dwellings. The third scale – household and beyond – is used to examine some of the ways in which households and homemakers are connected to broader social, cultural, political and economic relations of power beyond the physical dwelling. Paying attention to the household and beyond prompts a consideration of the ways in which housing tenure and the practices of household consumption can dissolve the public and private boundaries that surround home. The heteronormativity of geographical discourse means that the relationship between heterosexuality, love and home is often taken-for-granted as ‘natural’ and ‘normal’ and as such is left ‘invisible’ and unremarked upon. Making the relationship between heterosexuality, love and home explicit in the production of geographical knowledge displaces ontological and epistemological assumptions about the naturalness and normality of heterosexuality. This study responds to the lack of critical attention paid to the relationship between love, heterosexuality and home in geography. Considering the homemaking practices and relationship activities of heterosexual couples encourages a more critical understanding of the normative and powerful ways in which heterosexual bodies and domestic spaces are mutually constituted.

text: 'Home is where the heart is': everyday geographies of young heterosexual couples' love in and of homes This thesis focuses on the relationships between heterosexuality, love, and home. It examines the homemaking practices and relationship activities of 14 heterosexual couples, and in particular the experiences of women in these relationships, who are aged between 20-40 years, have no children, and live in Hamilton, Aotearoa New Zealand. It is argued that heterosexual bodies that ‘love’, and the domestic spaces they occupy, are mutually constituted and continually reproduced through the everyday practices of homemaking. ‘Couple’ interviews, solicited diaries and self-directed photography, follow-up individual interviews and evaluation questionnaires are used to access couples’, and in particular women’s, everyday geographies of heterosexuality, love and home. A combination of qualitative research methods and feminist poststructuralist theory is used to give rise to an embodied, emotionally situated and partial geography. My findings are organised around three spatial scales: body, dwelling, and household and beyond. Focusing on the first scale – body – provides an opportunity for foregrounding gendered and sexed bodies as important sites of homemaking. A multiplicity of homemaking practices occur at the site of the body, including: the feelings, emotions, sensations, and language of love; the expressions and spaces of physical affection and intimacy; and the presence of corporeal and domestic dirt. Focusing on the second scale – dwelling – allows for an understanding of the ways in which discourses of love are mapped on to specific materialities of home. Issues of privacy and the negotiated use of shared domestic spaces, the creation and enactment of domestic activities and routines, and the accumulation and arrangement of material domestic objects all come to the fore when considering dwellings. The third scale – household and beyond – is used to examine some of the ways in which households and homemakers are connected to broader social, cultural, political and economic relations of power beyond the physical dwelling. Paying attention to the household and beyond prompts a consideration of the ways in which housing tenure and the practices of household consumption can dissolve the public and private boundaries that surround home. The heteronormativity of geographical discourse means that the relationship between heterosexuality, love and home is often taken-for-granted as ‘natural’ and ‘normal’ and as such is left ‘invisible’ and unremarked upon. Making the relationship between heterosexuality, love and home explicit in the production of geographical knowledge displaces ontological and epistemological assumptions about the naturalness and normality of heterosexuality. This study responds to the lack of critical attention paid to the relationship between love, heterosexuality and home in geography. Considering the homemaking practices and relationship activities of heterosexual couples encourages a more critical understanding of the normative and powerful ways in which heterosexual bodies and domestic spaces are mutually constituted.

year: 2010

title: He Māori, He Turi, He Turi, He Māori. Advancing the aspirations of Māori Deaf with their indigenous Connections: A case study

authors: Dunn, Katie Merepaea

subjects: Māori Deaf

abstract: Indigenous peoples consider their connection to whenua (land), whakapapa (genealogy), te reo (language) and tikanga (cultural values) to be an integral part of their worldview (Mead, 2003 & Barlow, 1991).

The identity struggle for indigenous minorities living within a colonised environment has been well documented (Bishop, 1995; Smith G, 1997; Smith L, 1999, & Walker, 2004). The controversies over land, customs, culture and language are major issues to understanding and maintaining one’s own cultural identity and, when considering the Deaf indigenous minorities, the task seems colossal.

When a Māori individual belongs to the hearing majority, the ability to find a place to stand, a connection to one’s turangawaewae (standing place), whakapapa, and marae (village) can be a personal struggle; however, this can often be overcome through a shared experience, through communication at a whānau (family), hapū (sub tribe) and iwi (tribe) level.  However, when the individual is part of a double minority such as the Māori Deaf community, the ability to engage and establish a relationship to enhance their connection to their turangawaewae, can become difficult due to the need to communicate in three different languages: English, Māori and Sign Language.  These language issues can create barriers for the Deaf, Māori and hearing communities at a whānau, hapū and iwi level.

This thesis examines a series of workshops created to advance the indigenous connections and understanding within the Māori Deaf community and Te Ao Māori (Māori worldview). It explores how the integration of the Deaf and hearing, indigenous Māori language and New Zealand Sign Language along with practical workshops can assist the aspirations of Māori Deaf within the advancement of Te Ao Māori and Te Reo Māori.  Within this thesis I will undertake a series of interviews with participants who are at the forefront of the Māori Deaf community. A suggestion of moving forward to address the needs of the Māori Deaf community within the desire to connect to their Māori language and customs is also offered within this thesis.

text: He Māori, He Turi, He Turi, He Māori. Advancing the aspirations of Māori Deaf with their indigenous Connections: A case study Indigenous peoples consider their connection to whenua (land), whakapapa (genealogy), te reo (language) and tikanga (cultural values) to be an integral part of their worldview (Mead, 2003 & Barlow, 1991).

The identity struggle for indigenous minorities living within a colonised environment has been well documented (Bishop, 1995; Smith G, 1997; Smith L, 1999, & Walker, 2004). The controversies over land, customs, culture and language are major issues to understanding and maintaining one’s own cultural identity and, when considering the Deaf indigenous minorities, the task seems colossal.

When a Māori individual belongs to the hearing majority, the ability to find a place to stand, a connection to one’s turangawaewae (standing place), whakapapa, and marae (village) can be a personal struggle; however, this can often be overcome through a shared experience, through communication at a whānau (family), hapū (sub tribe) and iwi (tribe) level.  However, when the individual is part of a double minority such as the Māori Deaf community, the ability to engage and establish a relationship to enhance their connection to their turangawaewae, can become difficult due to the need to communicate in three different languages: English, Māori and Sign Language.  These language issues can create barriers for the Deaf, Māori and hearing communities at a whānau, hapū and iwi level.

This thesis examines a series of workshops created to advance the indigenous connections and understanding within the Māori Deaf community and Te Ao Māori (Māori worldview). It explores how the integration of the Deaf and hearing, indigenous Māori language and New Zealand Sign Language along with practical workshops can assist the aspirations of Māori Deaf within the advancement of Te Ao Māori and Te Reo Māori.  Within this thesis I will undertake a series of interviews with participants who are at the forefront of the Māori Deaf community. A suggestion of moving forward to address the needs of the Māori Deaf community within the desire to connect to their Māori language and customs is also offered within this thesis.

year: 2012