title: The relaxed livestock farmer: The effect of coping strategies and leisure activities on farmer wellbeing and stress

authors: Schriber-Hannah, Cathleen

subjects: Farmers

abstract: Farmers experience higher levels of stress and low wellbeing compared to non-farmers. This can be attributed to experiencing general stressors, such as interpersonal disagreements, and farm-specific stressors, such as severe weather events. Previous research has found coping strategies reduce stress and improve wellbeing. However, it is not known how coping strategies and leisure activities affect the wellbeing and stress of farmers in Aotearoa New Zealand. The research questions explored what leisure activities farmers use to unwind, how leisure activities and coping strategies affected wellbeing, and whether coping strategies moderated the relationship between stressors, wellbeing, and stress. 131 participants completed a questionnaire measuring wellbeing, stress, coping, leisure, and farm stressors. A content analysis grouped leisure activities and barriers into meaningful groups. A paired samples t-test found farmers significantly prefer to engage in more leisure activities than they engaged in currently. A hierarchical regression found the coping strategies, behavioural disengagement (b = 2.18, t = -3.48, p < .01) and self-blame (b = -0.81, t = -2.01, p = .05), significantly and negatively predicted wellbeing. Finally, a moderation analysis found Social Coping moderated the relationships between farming finance and wellbeing (ΔR² = .06, F(3, 112) = 8.39, p < .01), isolation and wellbeing (ΔR² = .03, F(3, 112) = 4.12, p = .05), and social satisfaction and wellbeing (ΔR² = .05, F(3, 117) = 8.20, p < .01). Dysfunctional Coping moderated the relationship between time pressure and wellbeing (ΔR² = .05, F(3, 103) = 8.52, p < .01) and time pressure and stress (ΔR² = .05, F(3, 105) = 10.47, p < .01). In conclusion, improving coping strategies, particularly social coping, may increase wellbeing among farmers.

text: The relaxed livestock farmer: The effect of coping strategies and leisure activities on farmer wellbeing and stress Farmers experience higher levels of stress and low wellbeing compared to non-farmers. This can be attributed to experiencing general stressors, such as interpersonal disagreements, and farm-specific stressors, such as severe weather events. Previous research has found coping strategies reduce stress and improve wellbeing. However, it is not known how coping strategies and leisure activities affect the wellbeing and stress of farmers in Aotearoa New Zealand. The research questions explored what leisure activities farmers use to unwind, how leisure activities and coping strategies affected wellbeing, and whether coping strategies moderated the relationship between stressors, wellbeing, and stress. 131 participants completed a questionnaire measuring wellbeing, stress, coping, leisure, and farm stressors. A content analysis grouped leisure activities and barriers into meaningful groups. A paired samples t-test found farmers significantly prefer to engage in more leisure activities than they engaged in currently. A hierarchical regression found the coping strategies, behavioural disengagement (b = 2.18, t = -3.48, p < .01) and self-blame (b = -0.81, t = -2.01, p = .05), significantly and negatively predicted wellbeing. Finally, a moderation analysis found Social Coping moderated the relationships between farming finance and wellbeing (ΔR² = .06, F(3, 112) = 8.39, p < .01), isolation and wellbeing (ΔR² = .03, F(3, 112) = 4.12, p = .05), and social satisfaction and wellbeing (ΔR² = .05, F(3, 117) = 8.20, p < .01). Dysfunctional Coping moderated the relationship between time pressure and wellbeing (ΔR² = .05, F(3, 103) = 8.52, p < .01) and time pressure and stress (ΔR² = .05, F(3, 105) = 10.47, p < .01). In conclusion, improving coping strategies, particularly social coping, may increase wellbeing among farmers.

year: 2023

title: Preaching before Princes: A study of some sixteenth century sermons preached before the monarch during the Tudor era

authors: Wickham, Theodora Helen

subjects: Sixteenth Century Sermons preached in English

abstract: The reigns of the five Tudor monarchs were the context of vast changes in the nature of religion and government in England.  This study explores the way in which these changes were reflected in sermons preached before the princes.  Five preachers have been selected, one from each reign.  All the sermons were delivered before the reigning monarch in English, and were printed and published shortly afterwards. 

The Introduction gives a general overview of the thesis.  The subject matter of Chapter 1 is concerned with the funeral oration at the obsequies of Henry VII. Bishop John Fisher focuses his attention on the death of Henry, his contrition for his sins, and his reliance on God, through Holy Church, for the assurance of forgiveness.  Chapter II examines a Good Friday sermon preached at Greenwich Palace before Henry VIII and Queen Anne Boleyn in 1536 by the King's confessor, John Longland. Longland promotes the beliefs and practises of Holy Church notwithstanding Henry's rejection of papal authority.  In Chapter III, Hugh Latimer, the 'Prophet to the English,' preached a series of sermons before Edward VI in the Preaching Place at Whitehall during Lent 1549.  Latimer's aim is to show Edward the path to true kingship and to promote justice in the realm.   The sermons of Thomas Watson, Dean of Lincoln, before Queen Mary at Greenwich in Lent 1554 are the subject of Chapter IV. Watson supported the Queen in her efforts to return England to the true faith. Chapter V analyses the sermon John Whitgift, Dean of Lincoln, preached before Elizabeth I at Greenwich in Lent 1574.  Whitgift refuted Catholic beliefs but reserved his greatest attacks for the radical Protestants.

text: Preaching before Princes: A study of some sixteenth century sermons preached before the monarch during the Tudor era The reigns of the five Tudor monarchs were the context of vast changes in the nature of religion and government in England.  This study explores the way in which these changes were reflected in sermons preached before the princes.  Five preachers have been selected, one from each reign.  All the sermons were delivered before the reigning monarch in English, and were printed and published shortly afterwards. 

The Introduction gives a general overview of the thesis.  The subject matter of Chapter 1 is concerned with the funeral oration at the obsequies of Henry VII. Bishop John Fisher focuses his attention on the death of Henry, his contrition for his sins, and his reliance on God, through Holy Church, for the assurance of forgiveness.  Chapter II examines a Good Friday sermon preached at Greenwich Palace before Henry VIII and Queen Anne Boleyn in 1536 by the King's confessor, John Longland. Longland promotes the beliefs and practises of Holy Church notwithstanding Henry's rejection of papal authority.  In Chapter III, Hugh Latimer, the 'Prophet to the English,' preached a series of sermons before Edward VI in the Preaching Place at Whitehall during Lent 1549.  Latimer's aim is to show Edward the path to true kingship and to promote justice in the realm.   The sermons of Thomas Watson, Dean of Lincoln, before Queen Mary at Greenwich in Lent 1554 are the subject of Chapter IV. Watson supported the Queen in her efforts to return England to the true faith. Chapter V analyses the sermon John Whitgift, Dean of Lincoln, preached before Elizabeth I at Greenwich in Lent 1574.  Whitgift refuted Catholic beliefs but reserved his greatest attacks for the radical Protestants.

year: 2007

title: Ngā ia nōnoke taketake

authors: Manuirirangi, Hōri

subjects: whātōtō nōnoke mamau

abstract: Tā tēnei tuhinga, he titiro ki ngā kōrero onamata mō ngā mahi nōnoke a te Māori. I mua, whāia ai te nōnoke e ētehi hapori Māori hei koringa tinana, hei tū hākinakina, hei tākaro hoki. Ko te nōnoke, te whātōtō, te taitai me te mamau, he rite katoa. Nō te kuhutanga mai o ngā tini whakaawenga a tauiwi, ka nui hoki te Māori i tahuri ki hākinakina kē. Nāwhai ā ka mimiti te whāia o te nōnoke. Kei tēnei tuhinga, ka āta wetekina ngā kupu me ngā kōrero o te reo nōnoke o mua, arā ngā tohutohu a ngā pāhake e whakaahua ana i ngā tūmomo neke, i ngā whiu me ngā puringa mahia ai e te kaiwhātōtō. Ka arohaehaetia tēnei mea te karakia, te waiata me te pepeha kia kuhuna ai te hinengaro o te kaiwhātōtō e mārama rawa ai te ia o ōna whakaaro, tōna waiaro me tōna whanonga. Waihoki ko ngā pūrākau o mua, kua whakaemia ētehi tauira kia tīroua ngā karere i whaona ki roto. Ko te tino whāinga, ko te whera i ngā rangahau nei kia āta mōhio ki ngā koronga me ngā horopaki whāia ai e te Māori o mua ngā mahi nōnoke.

text: Ngā ia nōnoke taketake Tā tēnei tuhinga, he titiro ki ngā kōrero onamata mō ngā mahi nōnoke a te Māori. I mua, whāia ai te nōnoke e ētehi hapori Māori hei koringa tinana, hei tū hākinakina, hei tākaro hoki. Ko te nōnoke, te whātōtō, te taitai me te mamau, he rite katoa. Nō te kuhutanga mai o ngā tini whakaawenga a tauiwi, ka nui hoki te Māori i tahuri ki hākinakina kē. Nāwhai ā ka mimiti te whāia o te nōnoke. Kei tēnei tuhinga, ka āta wetekina ngā kupu me ngā kōrero o te reo nōnoke o mua, arā ngā tohutohu a ngā pāhake e whakaahua ana i ngā tūmomo neke, i ngā whiu me ngā puringa mahia ai e te kaiwhātōtō. Ka arohaehaetia tēnei mea te karakia, te waiata me te pepeha kia kuhuna ai te hinengaro o te kaiwhātōtō e mārama rawa ai te ia o ōna whakaaro, tōna waiaro me tōna whanonga. Waihoki ko ngā pūrākau o mua, kua whakaemia ētehi tauira kia tīroua ngā karere i whaona ki roto. Ko te tino whāinga, ko te whera i ngā rangahau nei kia āta mōhio ki ngā koronga me ngā horopaki whāia ai e te Māori o mua ngā mahi nōnoke.

year: 2017