title: Guidebook for Rangitoto Island AQUA field trip, Auckland, 2016

authors: Lowe, David J.

abstract: Rangitoto is arguably Auckland’s most beautiful and omnipresent landscape feature. It is a symmetrical, ~6-km wide, basaltic shield volcano that last erupted ~550‒500 cal. yr BP (c. 1400‒1450 AD), not long after the arrival and settlement of Polynesians in the Auckland region (c. 1280 AD). It is by far the largest, and the youngest, volcano in the Auckland Volcanic Field (AVF). The AVF consists of approximately 53 individual eruptive centres, all of which are within the boundaries of the Auckland urban area. Recent research on cryptotephras (defined below) in sediments from Lake Pupuke on North Shore and in wetlands on Motutapu Island, and on a 150-m-long drill core obtained in February, 2014, has revealed that Rangitoto has a much more complex history that previously thought, and may be better viewed as a ‘volcanic complex with multiple episodes of eruptions’ (Linnell et al. 2016). In summary, (1) activity commenced c. 6000 cal. yr BP involving minor effusive and pyroclastic volcanism; (2) a voluminous shield-building phase took place from c. 650550 cal. yr BP (c. 13001400 AD), forming the main island ediface; and (3) the final phase of activity, from c. 550500 cal. yr BP (c. 14001450 AD), was explosive and less voluminous, producing scoria cones at the summit. The flora on Rangitoto is unique among the islands situated in the Hauraki Gulf because of the island’s young age, and the fact that technically Rangitoto is an ‘oceanic’ island. Its flora and fauna are derived entirely from long distance dispersal. The island contains some 582 vascular plant taxa of which 228 (39%) are indigenous. Various other special ecological features, and studies on plant succession and their drivers, make the island a truly fascinating place to visit. At this time of year, we should see many pohutukawa (Metrosideros excelsa) trees in flower.

text: Guidebook for Rangitoto Island AQUA field trip, Auckland, 2016 Rangitoto is arguably Auckland’s most beautiful and omnipresent landscape feature. It is a symmetrical, ~6-km wide, basaltic shield volcano that last erupted ~550‒500 cal. yr BP (c. 1400‒1450 AD), not long after the arrival and settlement of Polynesians in the Auckland region (c. 1280 AD). It is by far the largest, and the youngest, volcano in the Auckland Volcanic Field (AVF). The AVF consists of approximately 53 individual eruptive centres, all of which are within the boundaries of the Auckland urban area. Recent research on cryptotephras (defined below) in sediments from Lake Pupuke on North Shore and in wetlands on Motutapu Island, and on a 150-m-long drill core obtained in February, 2014, has revealed that Rangitoto has a much more complex history that previously thought, and may be better viewed as a ‘volcanic complex with multiple episodes of eruptions’ (Linnell et al. 2016). In summary, (1) activity commenced c. 6000 cal. yr BP involving minor effusive and pyroclastic volcanism; (2) a voluminous shield-building phase took place from c. 650550 cal. yr BP (c. 13001400 AD), forming the main island ediface; and (3) the final phase of activity, from c. 550500 cal. yr BP (c. 14001450 AD), was explosive and less voluminous, producing scoria cones at the summit. The flora on Rangitoto is unique among the islands situated in the Hauraki Gulf because of the island’s young age, and the fact that technically Rangitoto is an ‘oceanic’ island. Its flora and fauna are derived entirely from long distance dispersal. The island contains some 582 vascular plant taxa of which 228 (39%) are indigenous. Various other special ecological features, and studies on plant succession and their drivers, make the island a truly fascinating place to visit. At this time of year, we should see many pohutukawa (Metrosideros excelsa) trees in flower.

year: 2016

title: Making our work matter: From spectator to engagement through public organization and management studies

authors: Cunliffe, Ann L.

abstract: There are growing concerns about making our work matter in society and organizations, narrowing the theory–practice gap by doing research that has impact. In this paper, we suggest that there is more at stake than the issue of relating theory to practice, that we need to consider how we generate knowledge and think about its relevance. We argue that at the heart of such an endeavor lie critical ontological and epistemological considerations: first, the need to rethink our self–Other relationships—the nature of the relationship between ourselves as scholars and community members; and second, the need to generate more situated and relational forms of knowing-from-within that address social and environmental issues. Drawing on the work of critical sociologist Michael Burawoy, we elaborate four approaches to generating knowledge within organization and management studies (OMS), arguing that a public organization and management studies approach offers one way of making our work matter, requiring us to move from being spectators of the world to becoming actively engaged with multiple Others in generating knowledge and action. We discuss both the challenges and opportunities of a public OMS, offering examples of how we can become more actively engaged.

text: Making our work matter: From spectator to engagement through public organization and management studies There are growing concerns about making our work matter in society and organizations, narrowing the theory–practice gap by doing research that has impact. In this paper, we suggest that there is more at stake than the issue of relating theory to practice, that we need to consider how we generate knowledge and think about its relevance. We argue that at the heart of such an endeavor lie critical ontological and epistemological considerations: first, the need to rethink our self–Other relationships—the nature of the relationship between ourselves as scholars and community members; and second, the need to generate more situated and relational forms of knowing-from-within that address social and environmental issues. Drawing on the work of critical sociologist Michael Burawoy, we elaborate four approaches to generating knowledge within organization and management studies (OMS), arguing that a public organization and management studies approach offers one way of making our work matter, requiring us to move from being spectators of the world to becoming actively engaged with multiple Others in generating knowledge and action. We discuss both the challenges and opportunities of a public OMS, offering examples of how we can become more actively engaged.

year: 2022

title: E hoki ki to maunga: The quintessential elements of home

authors: Emery, Debra Joy Tepora

subjects: hau kainga

abstract: He kopu puta tahi, he taura whiri tātou;
whiringa a nuku, whiringa a rangi, te whatia e
Issue of one womb, we are a rope woven of many strands; woven on earth, woven in heaven, it will not break (Rev Māori Marsden, 1992)
Ngati Te Takinga is a hapū (sub-tribe) belonging to the Iwi (tribe) Ngati Pikiao. An affiliated member of the Te Arawa confederation of tribes, Ngati Pikiao occupies the Okere and Rotoiti Lakes district of Rotorua in the central North Island of Aotearoa New Zealand.
This thesis seeks to acknowledge and address the concerns that Ngati Te Takinga has regarding impending cultural discontinuity. The concerns arise due to the hapū's limited human capability and capacity being the result of three things. Firstly, the ongoing demise of tribal elders (and leaders) and the subsequent loss to the hapū of cultural knowledge, skills, leadership and expertise. Secondly, the low numbers of adept,
culturally proficient successors 'coming through' (to replace the elders) and finally, the detribalised and diasporic (dispersed) nature of our people. The hapū and the marae Te Takinga (a last outwardly discernible bastion of Ngati Te Takinga cultural identity and distinction) are jeopardised as a result of these phenomenon.
This thesis is part of a hapū strategy that attempts to address these problems. Positing the
reconnection of our dispersed Ngati Te Takinga 'away-dwellers' as a beginning
solution, the central questions raised by this thesis are  how [does] Ngati Te Takinga
'home-dweller' discourse impact on the 'coming home' experiences and 'reconnection'
of Ngati Te Takinga away-dwellers?  and  what are the [are there] implications for Ngati
Te Takinga cultural continuity? 
The maintenance of Ngati Te Takinga cultural continuity forms the aho mātua or main thread of this work. Using narrative enquiry as a broad methodological framework,stories were gathered from four different groups of Ngati Te Takinga peoples. The groups were home-dwellers (mana whenua or ahi kaa), te ahi tere (away-dwellers who
have returned home to live); te ahi tere (away-dwellers who intend returning in the future) and te ahi tere (away-dwellers who have no intention of returning home to live). The stories (narratives) investigated notions of home, belongingness and Māori identity in relation to the trichotomy of the connection, disconnection and the reconnection of Ngati Te Takinga peoples; the stories were analysed and co-constructed with participants for meaning.
The stories showed that while the hapū aspires to gather up the strengths of a dispersed people to reinvigorate our culture and the marae, existing and competing discourses around authenticity, authority and Ngati Te Takinga identity create a tension between the home (mana whenua/ahi kaa) and away-dwelling Ngati Te Takinga people; including those away-dwellers who have returned. As a basic requirement, this tension must be
diminished in order to build the relationships necessary to improve hapū allegiance
(whānaungatanga), to build hapū strength and to maintain hapū culture and identity. As a priority, decolonising strategies that facilitate an understanding of diversity, promote
participation, maintain tikanga and include our away-dwellers, our 'returnees' and/or our
disconnected people in our hapū-marae interactions, must be considered, developed,
promoted and practiced.

text: E hoki ki to maunga: The quintessential elements of home He kopu puta tahi, he taura whiri tātou;
whiringa a nuku, whiringa a rangi, te whatia e
Issue of one womb, we are a rope woven of many strands; woven on earth, woven in heaven, it will not break (Rev Māori Marsden, 1992)
Ngati Te Takinga is a hapū (sub-tribe) belonging to the Iwi (tribe) Ngati Pikiao. An affiliated member of the Te Arawa confederation of tribes, Ngati Pikiao occupies the Okere and Rotoiti Lakes district of Rotorua in the central North Island of Aotearoa New Zealand.
This thesis seeks to acknowledge and address the concerns that Ngati Te Takinga has regarding impending cultural discontinuity. The concerns arise due to the hapū's limited human capability and capacity being the result of three things. Firstly, the ongoing demise of tribal elders (and leaders) and the subsequent loss to the hapū of cultural knowledge, skills, leadership and expertise. Secondly, the low numbers of adept,
culturally proficient successors 'coming through' (to replace the elders) and finally, the detribalised and diasporic (dispersed) nature of our people. The hapū and the marae Te Takinga (a last outwardly discernible bastion of Ngati Te Takinga cultural identity and distinction) are jeopardised as a result of these phenomenon.
This thesis is part of a hapū strategy that attempts to address these problems. Positing the
reconnection of our dispersed Ngati Te Takinga 'away-dwellers' as a beginning
solution, the central questions raised by this thesis are  how [does] Ngati Te Takinga
'home-dweller' discourse impact on the 'coming home' experiences and 'reconnection'
of Ngati Te Takinga away-dwellers?  and  what are the [are there] implications for Ngati
Te Takinga cultural continuity? 
The maintenance of Ngati Te Takinga cultural continuity forms the aho mātua or main thread of this work. Using narrative enquiry as a broad methodological framework,stories were gathered from four different groups of Ngati Te Takinga peoples. The groups were home-dwellers (mana whenua or ahi kaa), te ahi tere (away-dwellers who
have returned home to live); te ahi tere (away-dwellers who intend returning in the future) and te ahi tere (away-dwellers who have no intention of returning home to live). The stories (narratives) investigated notions of home, belongingness and Māori identity in relation to the trichotomy of the connection, disconnection and the reconnection of Ngati Te Takinga peoples; the stories were analysed and co-constructed with participants for meaning.
The stories showed that while the hapū aspires to gather up the strengths of a dispersed people to reinvigorate our culture and the marae, existing and competing discourses around authenticity, authority and Ngati Te Takinga identity create a tension between the home (mana whenua/ahi kaa) and away-dwelling Ngati Te Takinga people; including those away-dwellers who have returned. As a basic requirement, this tension must be
diminished in order to build the relationships necessary to improve hapū allegiance
(whānaungatanga), to build hapū strength and to maintain hapū culture and identity. As a priority, decolonising strategies that facilitate an understanding of diversity, promote
participation, maintain tikanga and include our away-dwellers, our 'returnees' and/or our
disconnected people in our hapū-marae interactions, must be considered, developed,
promoted and practiced.

year: 2008