title: The Sorcerers' Apprentice: A life of Reo Franklin Fortune, Anthropologist

authors: Thomas, Caroline

subjects: Fortune, Reo Franklin

abstract: Between the two World Wars, the two main schools in world anthropology were the American and the British. The former was dominated by Franz Boas and his graduate students, while in Britain and its Empire the dominant figures were A. R. Radcliffe-Brown and Bronislaw Malinowski. These leaders acted as patrons to their students, assisting them in getting access to funding, field locations, and jobs. Few crossed the divide to work in both the paradigms and their respective institutions, but one who did was Reo Franklin Fortune. His place within the history of Anthropology has, however, to date remained little more than a footnote. There can be no doubt that Fortune contributed significantly to the development of modern field-based anthropological methods and arguments. All together, he undertook five full years of fieldwork, in cultures located as diversely as the Pacific Islands, New Guinea, East Asia and North America. Contemporary anthropology sometimes remembers Fortune for his well-known ethnographies Sorcerers of Dobu (1932) and Manus Religion (1935). More often, it merely recalls him as the second of Margaret Mead’s three husbands. Unfortunately too, Mead, her friends, and biographers have often portrayed Fortune in an unfavourable light. This work tries to present a more balanced story. It employs archival material to reconstruct the life of Fortune, demonstrating the complexity of his thinking and of his social and academic relationships. Each chapter demarcates a chronological period in Fortune’s life. Wherever possible, his own words and those of his friends, colleagues and associates are used to help tell the story. The person who emerges is highly talented and principled, with a strong sense of honesty and truth, but who is often betrayed or misunderstood by those around him.

text: The Sorcerers' Apprentice: A life of Reo Franklin Fortune, Anthropologist Between the two World Wars, the two main schools in world anthropology were the American and the British. The former was dominated by Franz Boas and his graduate students, while in Britain and its Empire the dominant figures were A. R. Radcliffe-Brown and Bronislaw Malinowski. These leaders acted as patrons to their students, assisting them in getting access to funding, field locations, and jobs. Few crossed the divide to work in both the paradigms and their respective institutions, but one who did was Reo Franklin Fortune. His place within the history of Anthropology has, however, to date remained little more than a footnote. There can be no doubt that Fortune contributed significantly to the development of modern field-based anthropological methods and arguments. All together, he undertook five full years of fieldwork, in cultures located as diversely as the Pacific Islands, New Guinea, East Asia and North America. Contemporary anthropology sometimes remembers Fortune for his well-known ethnographies Sorcerers of Dobu (1932) and Manus Religion (1935). More often, it merely recalls him as the second of Margaret Mead’s three husbands. Unfortunately too, Mead, her friends, and biographers have often portrayed Fortune in an unfavourable light. This work tries to present a more balanced story. It employs archival material to reconstruct the life of Fortune, demonstrating the complexity of his thinking and of his social and academic relationships. Each chapter demarcates a chronological period in Fortune’s life. Wherever possible, his own words and those of his friends, colleagues and associates are used to help tell the story. The person who emerges is highly talented and principled, with a strong sense of honesty and truth, but who is often betrayed or misunderstood by those around him.

year: 2011

title: Seasonal patterns of growth and nutrient status of the macroalga Adamsiella chauvinii (Rhodophyta) in soft sediment environments

authors: Kregting, Louise T.

subjects: Adamsiella chauvinii

abstract: The seasonal growth and nutrient status of the temperate subtidal macroalga Adamsiella chauvinii was determined at three soft sediment sites with different ranges of tidally-driven current speeds. A. chauvinii thalli exhibited maximum growth rates during the late summer (February) and no evidence of nitrogen limited growth in summer as often exhibited by macroalgae growing on hard substrata in temperate environments. We suggest that growth was maintained during the summer period, when seawater nitrogen concentrations were low, by localized sources of ammonium probably produced by sediments and fauna within the canopy. Growth rates were up to 50% lower at the site with the slowest water velocity throughout most of the experimental period. However a greater tissue nitrogen content of A. chauvinii thalli at the slow flow site did not support evidence for mass-transfer limitation. It is suggested that as a consequence of slow flow, sedimentation on blade surfaces reduced the amount of light available for photosynthesis and growth. Lower growth rates at the slow flow site reduced metabolic demand for nutrients resulting in accumulation of tissue nitrogen and phosphate.

text: Seasonal patterns of growth and nutrient status of the macroalga Adamsiella chauvinii (Rhodophyta) in soft sediment environments The seasonal growth and nutrient status of the temperate subtidal macroalga Adamsiella chauvinii was determined at three soft sediment sites with different ranges of tidally-driven current speeds. A. chauvinii thalli exhibited maximum growth rates during the late summer (February) and no evidence of nitrogen limited growth in summer as often exhibited by macroalgae growing on hard substrata in temperate environments. We suggest that growth was maintained during the summer period, when seawater nitrogen concentrations were low, by localized sources of ammonium probably produced by sediments and fauna within the canopy. Growth rates were up to 50% lower at the site with the slowest water velocity throughout most of the experimental period. However a greater tissue nitrogen content of A. chauvinii thalli at the slow flow site did not support evidence for mass-transfer limitation. It is suggested that as a consequence of slow flow, sedimentation on blade surfaces reduced the amount of light available for photosynthesis and growth. Lower growth rates at the slow flow site reduced metabolic demand for nutrients resulting in accumulation of tissue nitrogen and phosphate.

year: 2008

title: Te ahi tawhito, te ahi tipua, te ahi nā Mahuika: Re-igniting native women’s ceremony

authors: Murphy, Ngahuia Aroha Grace

subjects: Native women's ceremony

abstract: This research examines the multiple ways in which Māori, and Hawai’ian and Native American women, are re-activating feminine ceremonial forms and recovering sacred relationships with customary feminine deities. Attention is focused on the creation of personal ritual practices that respond to contemporary decolonising and ecological contexts.
A mana wahine theoretical and methodological framework motivated by emancipatory agendas that seek to facilitate transformation is used. Key to mana wahine projects is the creation of space for Native women to define themselves and their own stories and knowledges. This is important because Native women’s voices, knowledge and ritual histories continue to be marginalised. Furthermore, debased colonial renditions of femininity, which have been reproduced, perpetuate patriarchal and colonial politics that engender discord in Native communities today.  
The study used a suite of complimentary methods to engage 45 Native women and men. Interviews and kōrero (discussion), ceremony, mana wahine wānanga (women’s sacred learning space), Native sacred site visits, solicited journals, collaboration in ritual theatre productions, and analysis of mana wahine artworks as discursive texts were employed to gather stories of spiritual continuation that are unique and largely unchartered in academia. 
The empirical material is organised around four themes in four different chapters. The first of these empirical chapters re-interprets colonial ethnographic material alongside karakia (incantations), mōteatea (songs), cosmological and tribal stories, to reveal bold examples of Māori female ritual leadership. The second empirical chapter comprises an analysis of key colonial processes that have attempted to erase Native women’s ritual ontologies and the strident expressions of Native women’s resistance to colonial imperatives. The third empirical chapter investigates the multiple channels through which Native women are restoring their ceremonial lives. The fourth chapter investigates rerenga atua (menstruation) rituals that celebrate the Native feminine body as a cosmological site of communion with feminine deities. 
The rich weave of Native women’s stories of ceremony, old and new, threads into decolonising Indigenous scholarship around the world that also seeks to recover the sacred feminine as a key site of Native sovereignty. These discussions reveal a self-renewing Native belief system based on vibrant and evolving rituals that respond directly to current socio-political, spiritual and ecological realities.

text: Te ahi tawhito, te ahi tipua, te ahi nā Mahuika: Re-igniting native women’s ceremony This research examines the multiple ways in which Māori, and Hawai’ian and Native American women, are re-activating feminine ceremonial forms and recovering sacred relationships with customary feminine deities. Attention is focused on the creation of personal ritual practices that respond to contemporary decolonising and ecological contexts.
A mana wahine theoretical and methodological framework motivated by emancipatory agendas that seek to facilitate transformation is used. Key to mana wahine projects is the creation of space for Native women to define themselves and their own stories and knowledges. This is important because Native women’s voices, knowledge and ritual histories continue to be marginalised. Furthermore, debased colonial renditions of femininity, which have been reproduced, perpetuate patriarchal and colonial politics that engender discord in Native communities today.  
The study used a suite of complimentary methods to engage 45 Native women and men. Interviews and kōrero (discussion), ceremony, mana wahine wānanga (women’s sacred learning space), Native sacred site visits, solicited journals, collaboration in ritual theatre productions, and analysis of mana wahine artworks as discursive texts were employed to gather stories of spiritual continuation that are unique and largely unchartered in academia. 
The empirical material is organised around four themes in four different chapters. The first of these empirical chapters re-interprets colonial ethnographic material alongside karakia (incantations), mōteatea (songs), cosmological and tribal stories, to reveal bold examples of Māori female ritual leadership. The second empirical chapter comprises an analysis of key colonial processes that have attempted to erase Native women’s ritual ontologies and the strident expressions of Native women’s resistance to colonial imperatives. The third empirical chapter investigates the multiple channels through which Native women are restoring their ceremonial lives. The fourth chapter investigates rerenga atua (menstruation) rituals that celebrate the Native feminine body as a cosmological site of communion with feminine deities. 
The rich weave of Native women’s stories of ceremony, old and new, threads into decolonising Indigenous scholarship around the world that also seeks to recover the sacred feminine as a key site of Native sovereignty. These discussions reveal a self-renewing Native belief system based on vibrant and evolving rituals that respond directly to current socio-political, spiritual and ecological realities.

year: 2019