title: Women’s lives in the Te Aroha district

authors: Hart, Philip

abstract: Pioneer women were praised for their hard work, and this paper deals with all aspects of their lives in this district in the late nineteenth and, occasionally, the early twentieth century. Details are provided of all the women who held shares in local mines, not all of whom lived in the district and some of whom were probably dummies for their husbands. Some women had paid work, sometimes out of necessity rather than a desire to be independent, and they struggled to become financially secure on low wages. Servants were not always well treated by the women who employed them.
Women’s lot included a variety of unpaid work and endless domestic duties. Some were fortunate enough to have money of their own, and sometimes held their husbands’ property in their own name, usually to protect it against his creditors. Land was also held in women’s names, usually to enable the family to hold more sections than the law permitted. Because of poverty, some women were forced to seek charitable aid.
Many women were active in community life in a variety of ways, notably their churches, charity, nursing, and temperance. Younger ones enjoyed the outdoors and sports. Competition for popularity (and for a mate) meant a considerable amount of time was spent in trying to look their best and in displaying their finery at the many socials held in the district. 
Some women got into trouble for improper behaviour, notably drunkenness and even violence, but most of the female crime recorded was minor. Sexual misbehaviour included illegitimate children (some of whom had a short life) and abortion. Some wives were deserted, but some women were able to remarry. At the end of this paper, there are accounts of several women’s lives, some of them unhappy– unhappiness being more easily uncovered because of the sources available for historians.

text: Women’s lives in the Te Aroha district Pioneer women were praised for their hard work, and this paper deals with all aspects of their lives in this district in the late nineteenth and, occasionally, the early twentieth century. Details are provided of all the women who held shares in local mines, not all of whom lived in the district and some of whom were probably dummies for their husbands. Some women had paid work, sometimes out of necessity rather than a desire to be independent, and they struggled to become financially secure on low wages. Servants were not always well treated by the women who employed them.
Women’s lot included a variety of unpaid work and endless domestic duties. Some were fortunate enough to have money of their own, and sometimes held their husbands’ property in their own name, usually to protect it against his creditors. Land was also held in women’s names, usually to enable the family to hold more sections than the law permitted. Because of poverty, some women were forced to seek charitable aid.
Many women were active in community life in a variety of ways, notably their churches, charity, nursing, and temperance. Younger ones enjoyed the outdoors and sports. Competition for popularity (and for a mate) meant a considerable amount of time was spent in trying to look their best and in displaying their finery at the many socials held in the district. 
Some women got into trouble for improper behaviour, notably drunkenness and even violence, but most of the female crime recorded was minor. Sexual misbehaviour included illegitimate children (some of whom had a short life) and abortion. Some wives were deserted, but some women were able to remarry. At the end of this paper, there are accounts of several women’s lives, some of them unhappy– unhappiness being more easily uncovered because of the sources available for historians.

year: 2016

title: Maintaining SLOs of cloud-native applications via self-adaptive resource sharing

authors: Podolskiy, Vladimir

subjects: computer science

abstract: With changing workloads, cloud service providers can leverage vertical container scaling (adding/removing resources) so that Service Level Objective (SLO) violations are minimized and spare resources are maximized. In this paper, we investigate a solution to the self-adaptive problem of vertical elasticity for co-located containerized applications. First, the system learns performance models that relate SLOs to workload, resource limits and service level indicators. Second, it derives limits that meet SLOs and minimize resource consumption via a combination of optimization and restricted brute-force search. Third, it vertically scales containers based on the derived limits. We evaluated our technique on a Kubernetes private cloud of 8 nodes with three deployed applications. The results registered two SLO violations out of 16 validation tests; acceptably low derivation times facilitate realistic deployment. Violations are primarily attributed to application specifics, such as garbage collection, which require further research to be circumvented.

text: Maintaining SLOs of cloud-native applications via self-adaptive resource sharing With changing workloads, cloud service providers can leverage vertical container scaling (adding/removing resources) so that Service Level Objective (SLO) violations are minimized and spare resources are maximized. In this paper, we investigate a solution to the self-adaptive problem of vertical elasticity for co-located containerized applications. First, the system learns performance models that relate SLOs to workload, resource limits and service level indicators. Second, it derives limits that meet SLOs and minimize resource consumption via a combination of optimization and restricted brute-force search. Third, it vertically scales containers based on the derived limits. We evaluated our technique on a Kubernetes private cloud of 8 nodes with three deployed applications. The results registered two SLO violations out of 16 validation tests; acceptably low derivation times facilitate realistic deployment. Violations are primarily attributed to application specifics, such as garbage collection, which require further research to be circumvented.

year: 2019

title: Ngā kura a Hineteiwaiwa: The embodiment of Mana Wahine in Māori fibre Arts

authors: Campbell, Donna

subjects: Mana Wahine

abstract: Imagine you are on a continuum of past present and future, in the present while connected to the past and creating for the future. Kairaranga  are constantly in this experience through engaging with the materiality of the practices of raranga and raranga whatu.  
The key focus of this thesis is to provide theoretical discussion of the raranga and whatu practices that are the creative component of this doctoral research.  The theories that inform the analysis are Kaupapa Māori and Mana Wahine both of which, like raranga, are organic to this place, Aotearoa , and have grown as descendants of Papatūānuku  and Ranginui . The connection between these theories and the creative practices of raranga and whatu form a cultural praxis through which I argue enables the transformative power of raranga and whatu practices.  This too is the essence of Te Whare Pora, a weaving house that embraces kairaranga both conceptually and materially and which provides the approach to the project. Te Whare Pora is a place of knowledge and a place of practice. Like Kaupapa Māori and Mana Wahine theories it is a cultural form and expression of praxis. As kairaranga we create taonga  informed by the creative genius of our tūpuna  from the native plants of the land. These ageless practices and the taonga we create are permeated with our own present realities. The taonga then carry this tūpuna knowledge into the future in multiple forms. To highlight this, I explore a range of practices that exemplify raranga and raranga whatu as cultural embodiment.  This is articulated through notions of raranga as an expression of cultural bodies of knowledge, creative practice and regenerative praxis that span the past, present and future.  As such, this thesis is an expression of the creative journey of theory and practice inspired by tūpuna knowledge in the art forms of raranga and raranga whatu. The practices of raranga and raranga whatu not only transform the materials the kairaranga is using, but also the kairaranga themselves. These practices become self-affirming, culturally affirming and ultimately decolonizing.

text: Ngā kura a Hineteiwaiwa: The embodiment of Mana Wahine in Māori fibre Arts Imagine you are on a continuum of past present and future, in the present while connected to the past and creating for the future. Kairaranga  are constantly in this experience through engaging with the materiality of the practices of raranga and raranga whatu.  
The key focus of this thesis is to provide theoretical discussion of the raranga and whatu practices that are the creative component of this doctoral research.  The theories that inform the analysis are Kaupapa Māori and Mana Wahine both of which, like raranga, are organic to this place, Aotearoa , and have grown as descendants of Papatūānuku  and Ranginui . The connection between these theories and the creative practices of raranga and whatu form a cultural praxis through which I argue enables the transformative power of raranga and whatu practices.  This too is the essence of Te Whare Pora, a weaving house that embraces kairaranga both conceptually and materially and which provides the approach to the project. Te Whare Pora is a place of knowledge and a place of practice. Like Kaupapa Māori and Mana Wahine theories it is a cultural form and expression of praxis. As kairaranga we create taonga  informed by the creative genius of our tūpuna  from the native plants of the land. These ageless practices and the taonga we create are permeated with our own present realities. The taonga then carry this tūpuna knowledge into the future in multiple forms. To highlight this, I explore a range of practices that exemplify raranga and raranga whatu as cultural embodiment.  This is articulated through notions of raranga as an expression of cultural bodies of knowledge, creative practice and regenerative praxis that span the past, present and future.  As such, this thesis is an expression of the creative journey of theory and practice inspired by tūpuna knowledge in the art forms of raranga and raranga whatu. The practices of raranga and raranga whatu not only transform the materials the kairaranga is using, but also the kairaranga themselves. These practices become self-affirming, culturally affirming and ultimately decolonizing.

year: 2019