title: Maori and mining in New Zealand and beyond

authors: Hart, Philip

abstract: Before the arrival of Europeans, Maori had known of the existence of gold but did not mine it and had no understanding of its value. Once mining commenced in California in 1849 and Australia in the early 1850s, many Maori participated on several fields, especially in Victoria. When gold was first discovered in New Zealand, at Coromandel in 1852, Maori were keen to learn prospecting skills, and soon found gold in several parts of both the North and South Islands. Some alluvial claims were worked communally, even some women participating. From the start, Maori were determined to protect their rights against Pakeha when they were rivals for the same ground.  
On the Hauraki Peninsula, which had no alluvial gold, Maori were prospectors rather than miners. Some were successful, often going against the wishes of rangatira who, fearing that opening goldfields would result in their losing their land, refused access to prospectors, particularly in Ohinemuri. At Thames, Maori prospectors succeeded where Pakeha ones had failed, finding the gold that led to the 1867 rush; a rush encouraged by one rangatira in particular, Wirope Hoterene Taipari, who understood how a successful field would benefit him financially (including obtaining a reward for discovering a payable goldfield). After the opening of this field, some Maori prospected throughout the peninsula and elsewhere for the remainder of the century, with varying success but with some good finds, particularly at Kuaotunu. A few even participated in the Klondike rush. By the twentieth century, Maori were overcoming their reluctance to mine underground, notably in the coalmines of the Waikato, but until then almost none had seen mining as a full-time career. 
Indigenous inhabitants throughout the world successfully prospected for precious metals, but their achievements were commonly written out of history, as for example in Australia, where Aboriginal involvement is only now being uncovered. In New Zealand also, Maori achievements, although well known to contemporaries, have largely been forgotten. At the time, Maori prospector’s successes were praised and many became owners of claims, and in some cases benefited financially from their involvement in mining.

text: Maori and mining in New Zealand and beyond Before the arrival of Europeans, Maori had known of the existence of gold but did not mine it and had no understanding of its value. Once mining commenced in California in 1849 and Australia in the early 1850s, many Maori participated on several fields, especially in Victoria. When gold was first discovered in New Zealand, at Coromandel in 1852, Maori were keen to learn prospecting skills, and soon found gold in several parts of both the North and South Islands. Some alluvial claims were worked communally, even some women participating. From the start, Maori were determined to protect their rights against Pakeha when they were rivals for the same ground.  
On the Hauraki Peninsula, which had no alluvial gold, Maori were prospectors rather than miners. Some were successful, often going against the wishes of rangatira who, fearing that opening goldfields would result in their losing their land, refused access to prospectors, particularly in Ohinemuri. At Thames, Maori prospectors succeeded where Pakeha ones had failed, finding the gold that led to the 1867 rush; a rush encouraged by one rangatira in particular, Wirope Hoterene Taipari, who understood how a successful field would benefit him financially (including obtaining a reward for discovering a payable goldfield). After the opening of this field, some Maori prospected throughout the peninsula and elsewhere for the remainder of the century, with varying success but with some good finds, particularly at Kuaotunu. A few even participated in the Klondike rush. By the twentieth century, Maori were overcoming their reluctance to mine underground, notably in the coalmines of the Waikato, but until then almost none had seen mining as a full-time career. 
Indigenous inhabitants throughout the world successfully prospected for precious metals, but their achievements were commonly written out of history, as for example in Australia, where Aboriginal involvement is only now being uncovered. In New Zealand also, Maori achievements, although well known to contemporaries, have largely been forgotten. At the time, Maori prospector’s successes were praised and many became owners of claims, and in some cases benefited financially from their involvement in mining.

year: 2016

title: Culturally-Oriented Environmental Identity Transitions: Migrant Indian Teachers in Aotearoa New Zealand Early Childhood Education

authors: Rathore, Devika

abstract: An increasingly multicultural Aotearoa New Zealand early childhood education (ECE) landscape that includes a growing number of migrant teachers forms the context for my doctoral study. In this country, respect for the natural world and kaitiakitanga are integral to the ECE bicultural curriculum framework Te Whāriki (Ministry of Education [MoE], 2017) which is grounded in Indigenous Māori worldviews that acknowledge strong spiritual connections to land and place. The natural environment is considered an integral part of the national identity and early childhood has been recognised as an important stage when Environmental and Sustainability Education should begin.   

Within the context of this superdiverse nation, a significant number of migrant teachers transfer their cultural and environmental knowledge, practice, and identity as they transition into the Aotearoa New Zealand context. This thesis explored migrant Indian teachers’ understandings of their culturally-oriented and negotiated environmental identities. I was keen to examine if the environment might hold different meanings and places in their home (Indian) and host (Aotearoa New Zealand) cultural systems.   

Through this study, insights were gained into migrant Indian teachers’ perceptions of the influence of cultural identity on their environmental identities in Aotearoa New Zealand ECE. A sociocultural theoretical perspective informed this study, drawing primarily on Sauvé’s (2009) model of personal and social development of the self in relation to other humans and the environment. Primary data for this interpretivist study were gathered through in-depth interviews with nine Indian ECE teacher participants. Interviews with their ECE setting managers/head teachers were conducted to support and supplement the teachers’ practices and experiences. The audio-recorded interview data were transcribed and examined using thematic analysis. Observations of teacher participants’ workplaces were used to provide a contextual profile for each of the nine Indian teachers. I also obtained a small number of assessment documents in the form of Learning Stories which the teachers had prepared, to analyse them for cultural and environmental themes and experiences.   

Indian teacher participants’ perceptions of their own culturally-oriented environmental identities highlighted the significance of teachers’ own early childhood environmental experiences and home cultural context influences on their environmental identities. Teacher participants’ perceptions shed light on their cultural and environmental identity transitions and acculturation process. These teachers brought their cultural and environmental identities from their home cultural context and used their cultural lens to interpret the connections between the host cultural context and environmental worldviews.   

The Indian teacher participants perceived close connections between their cultural and environmental identities. At the same time, they recognised cross-cultural connections between their culturally-oriented environmental identities and tikanga Māori (Māori ways of doing including practices, customs and rituals) and te ao Māori (the Māori world). These perceived connections were most evident through the significance of Indian philosophies of spirituality, relationships, belonging, and cultural recognition and exchange in their specific ECE contexts. These connections facilitated teachers’ cultural and environmental identity transitions and had a positive impact on their cultural and environmental teaching practices when supported within the ECE setting and by management/leadership.   

Cultural and environmental transitions for this steadily growing group of migrant teachers require further investigation to facilitate their cultural and environmental participation and acculturation into the Aotearoa New Zealand ECE context. In these ways, the existing cultural, environmental, and sustainability connections within ECE could be strengthened to foster children’s culturally-oriented environmental identities.

text: Culturally-Oriented Environmental Identity Transitions: Migrant Indian Teachers in Aotearoa New Zealand Early Childhood Education An increasingly multicultural Aotearoa New Zealand early childhood education (ECE) landscape that includes a growing number of migrant teachers forms the context for my doctoral study. In this country, respect for the natural world and kaitiakitanga are integral to the ECE bicultural curriculum framework Te Whāriki (Ministry of Education [MoE], 2017) which is grounded in Indigenous Māori worldviews that acknowledge strong spiritual connections to land and place. The natural environment is considered an integral part of the national identity and early childhood has been recognised as an important stage when Environmental and Sustainability Education should begin.   

Within the context of this superdiverse nation, a significant number of migrant teachers transfer their cultural and environmental knowledge, practice, and identity as they transition into the Aotearoa New Zealand context. This thesis explored migrant Indian teachers’ understandings of their culturally-oriented and negotiated environmental identities. I was keen to examine if the environment might hold different meanings and places in their home (Indian) and host (Aotearoa New Zealand) cultural systems.   

Through this study, insights were gained into migrant Indian teachers’ perceptions of the influence of cultural identity on their environmental identities in Aotearoa New Zealand ECE. A sociocultural theoretical perspective informed this study, drawing primarily on Sauvé’s (2009) model of personal and social development of the self in relation to other humans and the environment. Primary data for this interpretivist study were gathered through in-depth interviews with nine Indian ECE teacher participants. Interviews with their ECE setting managers/head teachers were conducted to support and supplement the teachers’ practices and experiences. The audio-recorded interview data were transcribed and examined using thematic analysis. Observations of teacher participants’ workplaces were used to provide a contextual profile for each of the nine Indian teachers. I also obtained a small number of assessment documents in the form of Learning Stories which the teachers had prepared, to analyse them for cultural and environmental themes and experiences.   

Indian teacher participants’ perceptions of their own culturally-oriented environmental identities highlighted the significance of teachers’ own early childhood environmental experiences and home cultural context influences on their environmental identities. Teacher participants’ perceptions shed light on their cultural and environmental identity transitions and acculturation process. These teachers brought their cultural and environmental identities from their home cultural context and used their cultural lens to interpret the connections between the host cultural context and environmental worldviews.   

The Indian teacher participants perceived close connections between their cultural and environmental identities. At the same time, they recognised cross-cultural connections between their culturally-oriented environmental identities and tikanga Māori (Māori ways of doing including practices, customs and rituals) and te ao Māori (the Māori world). These perceived connections were most evident through the significance of Indian philosophies of spirituality, relationships, belonging, and cultural recognition and exchange in their specific ECE contexts. These connections facilitated teachers’ cultural and environmental identity transitions and had a positive impact on their cultural and environmental teaching practices when supported within the ECE setting and by management/leadership.   

Cultural and environmental transitions for this steadily growing group of migrant teachers require further investigation to facilitate their cultural and environmental participation and acculturation into the Aotearoa New Zealand ECE context. In these ways, the existing cultural, environmental, and sustainability connections within ECE could be strengthened to foster children’s culturally-oriented environmental identities.

year: 2024

title: Structure Theory for Extended Kepler-Coulomb 3D Classical Superintegrable Systems

authors: Kalnins, Ernie G.

subjects: superintegrability

abstract: The classical Kepler-Coulomb system in 3 dimensions is well known to be 2nd order superintegrable, with a symmetry algebra that closes polynomially under Poisson brackets. This polynomial closure is typical for 2nd order superintegrable systems in 2D and for 2nd order systems in 3D with nondegenerate (4-parameter) potentials. However the degenerate 3-parameter potential for the 3D extended Kepler-Coulomb system (also 2nd order superintegrable) is an exception, as its quadratic symmetry algebra doesn't close polynomially. The 3D 4-parameter potential for the extended Kepler-Coulomb system is not even 2nd order superintegrable. However, Verrier and Evans (2008) showed it was 4th order superintegrable, and Tanoudis and Daskaloyannis (2011) showed that in the quantum case, if a second 4th order symmetry is added to the generators, the double commutators in the symmetry algebra close polynomially. Here, based on the Tremblay, Turbiner and Winternitz construction, we consider an infinite class of classical extended Kepler-Coulomb 3- and 4-parameter systems indexed by a pair of rational numbers (k1,k2) and reducing to the usual systems when k1=k2=1. We show these systems to be superintegrable of arbitrarily high order and work out explicitly the structure of the symmetry algebras determined by the 5 basis generators we have constructed. We demonstrate that the symmetry algebras close rationally; only for systems admitting extra discrete symmetries is polynomial closure achieved. Underlying the structure theory is the existence of raising and lowering constants of the motion, not themselves polynomials in the momenta, that can be employed to construct the polynomial symmetries and their structure relations.

text: Structure Theory for Extended Kepler-Coulomb 3D Classical Superintegrable Systems The classical Kepler-Coulomb system in 3 dimensions is well known to be 2nd order superintegrable, with a symmetry algebra that closes polynomially under Poisson brackets. This polynomial closure is typical for 2nd order superintegrable systems in 2D and for 2nd order systems in 3D with nondegenerate (4-parameter) potentials. However the degenerate 3-parameter potential for the 3D extended Kepler-Coulomb system (also 2nd order superintegrable) is an exception, as its quadratic symmetry algebra doesn't close polynomially. The 3D 4-parameter potential for the extended Kepler-Coulomb system is not even 2nd order superintegrable. However, Verrier and Evans (2008) showed it was 4th order superintegrable, and Tanoudis and Daskaloyannis (2011) showed that in the quantum case, if a second 4th order symmetry is added to the generators, the double commutators in the symmetry algebra close polynomially. Here, based on the Tremblay, Turbiner and Winternitz construction, we consider an infinite class of classical extended Kepler-Coulomb 3- and 4-parameter systems indexed by a pair of rational numbers (k1,k2) and reducing to the usual systems when k1=k2=1. We show these systems to be superintegrable of arbitrarily high order and work out explicitly the structure of the symmetry algebras determined by the 5 basis generators we have constructed. We demonstrate that the symmetry algebras close rationally; only for systems admitting extra discrete symmetries is polynomial closure achieved. Underlying the structure theory is the existence of raising and lowering constants of the motion, not themselves polynomials in the momenta, that can be employed to construct the polynomial symmetries and their structure relations.

year: 2012