title: Vegetation dieback as a proxy for temperature within a wet pyroclastic density current: A novel experiment and observations from the 6th of August 2012 Tongariro eruption

authors: Efford, Jackson Tai

subjects: wet pyroclastic density current

abstract: The 6th of August 2012 eruption of Te Maari (Mt Tongariro, New Zealand) generated wet pyroclastic density currents (PDCs) which caused widespread dieback of vegetation (singed, brown foliage) in their path. An absence of significant charcoal formation suggests that PDC temperatures were mostly below 250 °C. Textural evidence for liquid water being present in the matrices during emplacement (vesicles) suggests that temperatures were b100 °C. We determined a probable minimum PDC temperature using an experiment replicating the critical temperatures required to induce foliar browning in seven species affected by the eruption. In locations where all species exhibited browned foliage (or were defoliated), temperatures were probably ≥64 °C assuming a PDC duration of 60 s. In the more distal areas, where only the most susceptible species were browned while others remained healthy and unaffected, temperatures were probably around 51–58 °C. These results have relevance to volcanic hazard mitigation and risk assessment, especially on the popular Tongariro Alpine Crossing.

text: Vegetation dieback as a proxy for temperature within a wet pyroclastic density current: A novel experiment and observations from the 6th of August 2012 Tongariro eruption The 6th of August 2012 eruption of Te Maari (Mt Tongariro, New Zealand) generated wet pyroclastic density currents (PDCs) which caused widespread dieback of vegetation (singed, brown foliage) in their path. An absence of significant charcoal formation suggests that PDC temperatures were mostly below 250 °C. Textural evidence for liquid water being present in the matrices during emplacement (vesicles) suggests that temperatures were b100 °C. We determined a probable minimum PDC temperature using an experiment replicating the critical temperatures required to induce foliar browning in seven species affected by the eruption. In locations where all species exhibited browned foliage (or were defoliated), temperatures were probably ≥64 °C assuming a PDC duration of 60 s. In the more distal areas, where only the most susceptible species were browned while others remained healthy and unaffected, temperatures were probably around 51–58 °C. These results have relevance to volcanic hazard mitigation and risk assessment, especially on the popular Tongariro Alpine Crossing.

year: 2014

title: People of faith and sustainable development goals : influencing towards a just, peaceful and sustainable world

authors: Jamil, Nazarina

subjects: people of faith

abstract: The current model of global development driven by Western neoliberal ideology has been considered indispensable to ensure economic growth, as well as national and individual wealth and wellbeing but at the same time, critics claim that people and the environment suffer wherever this form of development is present. This creates a paradox. Religious and spiritual communities express their concerns. They scrutinise this corporate-led form of global development that seems to further self-serving interests against the common good. It stands in stark contrast with the ideals and teachings that are at the heart of all the great religious and spiritual traditions of the world and the universal values that promote peace, justice, and harmony. Bauman and Donskis (2013) suggest keeping an eye on that which is disturbing, an “ethical gaze” (p.9) on the dominant forms of market-driven global development based on neoliberal capitalist ideology. Drawing on the work of Seo and Creed (2002), my research analysed the contradictions and paradoxes in the narrative of the western neoliberal model of global development. The 2015 United Nations (UN) Climate Change Conference endorsed a set of seventeen goals to end poverty, protect the planet, and ensure prosperity for all known as the Sustainable Development Goals (SDGs). In the light of these calls and to hold my ‘ethical gaze’, I bring fresh insights from the voices the Parliament of the World’s Religions (PoWR), as one of the voices that increasingly associate the prevailing form of globalisation with the observable degradation in human and planetary wellbeing, in support of the UN SDGs. The primary purpose of my research is to illuminate the ways that people of faith (as represented by PoWR), through their convictions and practices of faith, progress their intention to influence aspects of global justice and environmental responsibility as promoted by the SDGs.  My research is based on a qualitative research approach in accordance with an interpretative paradigm. I analysed the speeches and talks by influential faith leaders, scholars and activists at the 2015 PoWR gathering who presented their concerns and aspirations for peace, justice, and environmental sustainability on the critical issues of climate change, income inequality, and war, hate, and violence. Using Braun and Clarke's (2006) thematic analysis and Aristotle’s rhetorical analysis of persuasive appeals, my inquiry explores the range of views on the causes of and the remedies for human and environmental degradation. Several themes were identified regarding the causes of such degradation. The remedies proposed are the collective commitments of all to take radical action and to act upon the values of religious and spiritual traditions as outlined in the Principles of Global Ethic derived from diverse religious and spiritual traditions. This research extends the understanding of both the theory of institutional logics and rhetorical discourse for change. It also holds an ethical gaze on neoliberal discourses. Most importantly, this research is relevant to and has implications for international organisations such as the United Nations, UN Global Compact, the Parliament of the World’s Religions, and society. The insights generated open up possibilities for future research.

text: People of faith and sustainable development goals : influencing towards a just, peaceful and sustainable world The current model of global development driven by Western neoliberal ideology has been considered indispensable to ensure economic growth, as well as national and individual wealth and wellbeing but at the same time, critics claim that people and the environment suffer wherever this form of development is present. This creates a paradox. Religious and spiritual communities express their concerns. They scrutinise this corporate-led form of global development that seems to further self-serving interests against the common good. It stands in stark contrast with the ideals and teachings that are at the heart of all the great religious and spiritual traditions of the world and the universal values that promote peace, justice, and harmony. Bauman and Donskis (2013) suggest keeping an eye on that which is disturbing, an “ethical gaze” (p.9) on the dominant forms of market-driven global development based on neoliberal capitalist ideology. Drawing on the work of Seo and Creed (2002), my research analysed the contradictions and paradoxes in the narrative of the western neoliberal model of global development. The 2015 United Nations (UN) Climate Change Conference endorsed a set of seventeen goals to end poverty, protect the planet, and ensure prosperity for all known as the Sustainable Development Goals (SDGs). In the light of these calls and to hold my ‘ethical gaze’, I bring fresh insights from the voices the Parliament of the World’s Religions (PoWR), as one of the voices that increasingly associate the prevailing form of globalisation with the observable degradation in human and planetary wellbeing, in support of the UN SDGs. The primary purpose of my research is to illuminate the ways that people of faith (as represented by PoWR), through their convictions and practices of faith, progress their intention to influence aspects of global justice and environmental responsibility as promoted by the SDGs.  My research is based on a qualitative research approach in accordance with an interpretative paradigm. I analysed the speeches and talks by influential faith leaders, scholars and activists at the 2015 PoWR gathering who presented their concerns and aspirations for peace, justice, and environmental sustainability on the critical issues of climate change, income inequality, and war, hate, and violence. Using Braun and Clarke's (2006) thematic analysis and Aristotle’s rhetorical analysis of persuasive appeals, my inquiry explores the range of views on the causes of and the remedies for human and environmental degradation. Several themes were identified regarding the causes of such degradation. The remedies proposed are the collective commitments of all to take radical action and to act upon the values of religious and spiritual traditions as outlined in the Principles of Global Ethic derived from diverse religious and spiritual traditions. This research extends the understanding of both the theory of institutional logics and rhetorical discourse for change. It also holds an ethical gaze on neoliberal discourses. Most importantly, this research is relevant to and has implications for international organisations such as the United Nations, UN Global Compact, the Parliament of the World’s Religions, and society. The insights generated open up possibilities for future research.

year: 2019

title: Wearing moko: Maori facial marking in today’s world

authors: Nikora, Linda Waimarie

subjects: moko

abstract: The early voyagers, missionaries, settlers all reacted to the pukanohi, to the marked faces of the Maori people, during the period of first contact, and the century following it. Their accounts are vivid, judgemental, revealing, telling us as much about them as they do about the people they described.
Curiosity and horror are mixed with a genuine
fascination; where sternly evangelizing words
failed, armed confrontation occurred; and we
now live with the results, te ao hou, a new world. In this world, today, wahine mau kauae, tangata mau moko, pukanohi – wearers – are speaking for themselves, about themselves, and commenting on how others view them. Unanimously, they insist that the decision to take the marking is about continuity, affirmation, identity and commitment. It is also about wearing those ancestors, carrying them into the future; as their moko become a companion, a salient being with its own life force, its own integrity and power, beyond the face.

text: Wearing moko: Maori facial marking in today’s world The early voyagers, missionaries, settlers all reacted to the pukanohi, to the marked faces of the Maori people, during the period of first contact, and the century following it. Their accounts are vivid, judgemental, revealing, telling us as much about them as they do about the people they described.
Curiosity and horror are mixed with a genuine
fascination; where sternly evangelizing words
failed, armed confrontation occurred; and we
now live with the results, te ao hou, a new world. In this world, today, wahine mau kauae, tangata mau moko, pukanohi – wearers – are speaking for themselves, about themselves, and commenting on how others view them. Unanimously, they insist that the decision to take the marking is about continuity, affirmation, identity and commitment. It is also about wearing those ancestors, carrying them into the future; as their moko become a companion, a salient being with its own life force, its own integrity and power, beyond the face.

year: 2004-04-04