title: Mobile phone use while driving after a new national law in New Zealand

authors: Starkey, Nicola J.

abstract: Mobile phone use while driving leads to impairments in driver performance including slowed reaction times, poor lane keeping and reduced hazard detection. To increase public safety, in 2009 the New Zealand (NZ) Government introduced a ban on the use of hand-held phones while driving. The aim of the current to study was to identify the post-law prevalence of phone use while driving. Observers recorded drivers’ mobile phone use at or near traffic lights and in moving traffic at three locations (Central Business District, and two suburbs of contrasting area-based deprivation) in Wellington, NZ. A total of 8335 cars at traffic lights and 9520 cars in moving traffic were systematically observed. The use of mobile phones by drivers at these locations were 1.87% (95%CI: 1.60-2.18) and 1.34% (95%CI: 1.13-1.59) respectively. Younger drivers (<25 years) were significantly more likely to use their phones compared to older drivers (e.g., in moving traffic, risk ratio = 2.91, 95%CI=2.00–4.22). Overall, it was much more common for drivers to use their phones in a “non-ear position” (77.8%) than next to their ear, and this was also significantly higher among younger drivers. These data suggest that there has been a decline in phone use when driving as compared to rates of 3.9% reported in a pre-law study (in Auckland). Although these findings are encouraging, phone use while driving is still relatively high. Options such as mass media campaigns, enhanced enforcement, and higher penalties for breaking the law may need to be considered to further address this issue.

text: Mobile phone use while driving after a new national law in New Zealand Mobile phone use while driving leads to impairments in driver performance including slowed reaction times, poor lane keeping and reduced hazard detection. To increase public safety, in 2009 the New Zealand (NZ) Government introduced a ban on the use of hand-held phones while driving. The aim of the current to study was to identify the post-law prevalence of phone use while driving. Observers recorded drivers’ mobile phone use at or near traffic lights and in moving traffic at three locations (Central Business District, and two suburbs of contrasting area-based deprivation) in Wellington, NZ. A total of 8335 cars at traffic lights and 9520 cars in moving traffic were systematically observed. The use of mobile phones by drivers at these locations were 1.87% (95%CI: 1.60-2.18) and 1.34% (95%CI: 1.13-1.59) respectively. Younger drivers (<25 years) were significantly more likely to use their phones compared to older drivers (e.g., in moving traffic, risk ratio = 2.91, 95%CI=2.00–4.22). Overall, it was much more common for drivers to use their phones in a “non-ear position” (77.8%) than next to their ear, and this was also significantly higher among younger drivers. These data suggest that there has been a decline in phone use when driving as compared to rates of 3.9% reported in a pre-law study (in Auckland). Although these findings are encouraging, phone use while driving is still relatively high. Options such as mass media campaigns, enhanced enforcement, and higher penalties for breaking the law may need to be considered to further address this issue.

year: 2013-08-28

title: Risk and protective factors for SADness in the furry community: An exploration of suicide, anxiety and depression within the furry community

authors: Simpson, Moses

subjects: Psychology

abstract: This research explored the risk and protective factors for mental well-being within the furry community. It provided an insight into the prevalence of suicidality, anxiety and depression within the furry community. Finally, this research also sought to explore how being a member of the furry community impacted daily life and life stressors. There is little research that has been performed investigating the mental well-being of the furry community. we therefore draw comparisons with sexual minority communities as there are parallels with the furry community. This research was based upon Meyer (2003)’s Minority Model of Stress which states that minority mental well-being is modified by a range of general stressors, minority stress processes (risk factors), minority identity status, and coping and social support (protective factors).
	The participant sample consisted of 1249 self-identified furries, recruited from 57 countries. Participants were required to complete an online questionnaire comprising of items relating to suicidality, depression, anxiety, disclosure of furry identity, level of bullying faced, experiences of being bullied, effect of furry community on daily life, fanship, and perceived social support.
We found that suicide, anxiety and depression were significant issues within the furry community and the literature suggests that there are several risk and protective factors which influence the mental well-being for members of the furry community. We found limited evidence that these risk factors were associated with mental well-being.  Both bullying for non-furry specific reasons was found to be significantly positively associated with all mental well-being measures. Fanship was also found to be positively associated with anxiety and depression.
	Participants reported that the furry community provided a wide range of support including emotional and social support. which was reported by many participants to have been an influential factor on improving their mental well-being and decreasing their suicidal ideation and self-harming. This study has highlighted that the furry community may provide protective factors including social support to its members. It appears to provide both practical support including providing income or housing, as well as emotional support such as providing a place to seek advice, or to vent and share their emotions.

text: Risk and protective factors for SADness in the furry community: An exploration of suicide, anxiety and depression within the furry community This research explored the risk and protective factors for mental well-being within the furry community. It provided an insight into the prevalence of suicidality, anxiety and depression within the furry community. Finally, this research also sought to explore how being a member of the furry community impacted daily life and life stressors. There is little research that has been performed investigating the mental well-being of the furry community. we therefore draw comparisons with sexual minority communities as there are parallels with the furry community. This research was based upon Meyer (2003)’s Minority Model of Stress which states that minority mental well-being is modified by a range of general stressors, minority stress processes (risk factors), minority identity status, and coping and social support (protective factors).
	The participant sample consisted of 1249 self-identified furries, recruited from 57 countries. Participants were required to complete an online questionnaire comprising of items relating to suicidality, depression, anxiety, disclosure of furry identity, level of bullying faced, experiences of being bullied, effect of furry community on daily life, fanship, and perceived social support.
We found that suicide, anxiety and depression were significant issues within the furry community and the literature suggests that there are several risk and protective factors which influence the mental well-being for members of the furry community. We found limited evidence that these risk factors were associated with mental well-being.  Both bullying for non-furry specific reasons was found to be significantly positively associated with all mental well-being measures. Fanship was also found to be positively associated with anxiety and depression.
	Participants reported that the furry community provided a wide range of support including emotional and social support. which was reported by many participants to have been an influential factor on improving their mental well-being and decreasing their suicidal ideation and self-harming. This study has highlighted that the furry community may provide protective factors including social support to its members. It appears to provide both practical support including providing income or housing, as well as emotional support such as providing a place to seek advice, or to vent and share their emotions.

year: 2018

title: Te Kahautu Maxwell on Te Kooti and Ringatu (Interviewed by Tama Muru)

authors: Maxwell, Te Kahautu

abstract: In October 1869 musket fire erupted at Te Porere about sixty kilometres north of here, in the shadow of Mount Tongariro in the last major battle of the New Zealand wars. 

Armed constabulary and Maori fighters, clashed with the forces of the prophet Te Kooti Arikinui Te Turiki who had built an earth redoubt at Te Porere.  It was overwhelmed during the battle, but Te Kooti and his surviving followers escaped. 

Today the site is a tourist attraction but what also endured is the Ringatu Church, founded by Te Kooti. In 2018 it celebrated its 150th anniversary. 

Ringatu mixes the Bible with Maori custom and, like Matariki, follows annual cycles such as Te Huamata in June for planting and Te Pure, the harvest, each November. 

We spoke to Professor Te Kahautu Maxwell , a minister in the Ringatu Church and a senior academic in Maori and Indigenous Studies at the University of Waikato.

text: Te Kahautu Maxwell on Te Kooti and Ringatu (Interviewed by Tama Muru) In October 1869 musket fire erupted at Te Porere about sixty kilometres north of here, in the shadow of Mount Tongariro in the last major battle of the New Zealand wars. 

Armed constabulary and Maori fighters, clashed with the forces of the prophet Te Kooti Arikinui Te Turiki who had built an earth redoubt at Te Porere.  It was overwhelmed during the battle, but Te Kooti and his surviving followers escaped. 

Today the site is a tourist attraction but what also endured is the Ringatu Church, founded by Te Kooti. In 2018 it celebrated its 150th anniversary. 

Ringatu mixes the Bible with Maori custom and, like Matariki, follows annual cycles such as Te Huamata in June for planting and Te Pure, the harvest, each November. 

We spoke to Professor Te Kahautu Maxwell , a minister in the Ringatu Church and a senior academic in Maori and Indigenous Studies at the University of Waikato.

year: 2025