title: Two Roycroft brothers and two of their brothers-in-law, all miners at Te Aroha

authors: Hart, Philip

abstract: James and William Roycroft commenced their mining careers at Thames, where they were notable athletes, especially James. But James also became notable for being accused of theft, violence, and excessive drinking. Both men moved to Waiorongomai in 1882, but as their involvement in mining continued to be mostly unprofitable they were also carters, contractors, and timber cutters and merchants. Their financial struggles never ceased, and William was forced into bankruptcy. James continued to drink to excess, and when his wife attempted to use legal means to stop this he used violence against her.
Two brothers-in-law also mined at Waiorongomai for a time. Axel Leonard Forsman became a struggling farmer instead of a miner. When in Thames, he had been involved in petty squabbles and minor offences. His son Robert, a carpenter as well as a miner, imagined he had found oil near Waiorongomai. The most that was recorded about his children’s lives was his daughter’s ‘wonderful egg’ trick on her parents. John Henry Emett also had a variety of occupations and struggled financially; his mining at Waiorongomai in the 1890s was no more successful than the others’. 
After leaving Waiorongomai, the families settled elsewhere, especially at Waihi, without achieving prosperity. James continued to drink to excess and to ill treat his wife, and was again accused of being a thief. His widow would struggle to cope with her large family after his death. In all these cases, their lives had features typical of many other working class people of the time.

text: Two Roycroft brothers and two of their brothers-in-law, all miners at Te Aroha James and William Roycroft commenced their mining careers at Thames, where they were notable athletes, especially James. But James also became notable for being accused of theft, violence, and excessive drinking. Both men moved to Waiorongomai in 1882, but as their involvement in mining continued to be mostly unprofitable they were also carters, contractors, and timber cutters and merchants. Their financial struggles never ceased, and William was forced into bankruptcy. James continued to drink to excess, and when his wife attempted to use legal means to stop this he used violence against her.
Two brothers-in-law also mined at Waiorongomai for a time. Axel Leonard Forsman became a struggling farmer instead of a miner. When in Thames, he had been involved in petty squabbles and minor offences. His son Robert, a carpenter as well as a miner, imagined he had found oil near Waiorongomai. The most that was recorded about his children’s lives was his daughter’s ‘wonderful egg’ trick on her parents. John Henry Emett also had a variety of occupations and struggled financially; his mining at Waiorongomai in the 1890s was no more successful than the others’. 
After leaving Waiorongomai, the families settled elsewhere, especially at Waihi, without achieving prosperity. James continued to drink to excess and to ill treat his wife, and was again accused of being a thief. His widow would struggle to cope with her large family after his death. In all these cases, their lives had features typical of many other working class people of the time.

year: 2016

title: The Routledge Handbook of Energy Security 2011 [Book  review]

authors: Barton, Barry

subjects: book review

abstract: This article reviews the book, “The Routledge Handbook of Energy Security 2011”, by B.K. Sovacool.

text: The Routledge Handbook of Energy Security 2011 [Book  review] This article reviews the book, “The Routledge Handbook of Energy Security 2011”, by B.K. Sovacool.

year: 2011-12

title: Changing hearts and minds: Investigating transformative praxis from participating in the Poutama Pounamu Blended Learning

authors: Maisey, Carma

subjects: Poutama Pounamu

abstract: The Poutama Pounamu Blended Learning offers a unique bicultural opportunity to critically examine ourselves within the fabric of our society. This metaphoric fabric includes an inequitable education system which was shaped by, and designed to support, an oppressive colonial agenda. Within this education system, which has methodically assimilated and underserved its indigenous Māori children, holding a mirror up to ourselves as teachers to examine our own beliefs, values and practices is absolutely critical but very rarely done. The Blended Learning’s carefully considered underpinnings of Critical and Kaupapa Māori theories provide the tools to raise consciousness. A conscientised educator can recognise, understand and deconstruct prejudice, bias and racism when it reveals itself. This process is achieved by resisting systems and practices that perpetuate the marginalisation of Māori in favour of power-balancing transformative praxis which works to value language, culture and identity as assets in education.
This thesis describes the enduring implications of participating in the Poutama Pounamu Blended Learning by focusing on a number of educators in English-Medium state schools - the very context where our Māori children struggle the most to fit in and prove their potential. These educators suggest that this is an indigenised, evidence based, transformative education reform programme which has changed their lives and the lives of many others who have participated within this project. It has empowered and liberated Māori, Pākehā and Tauiwi participants alike by modelling the nurturing and liberating cultural relationships for responsive pedagogy that all students in Aotearoa should be experiencing. This is a pedagogy which can open hearts and minds and nurture a mauri ora pathway to educational freedom and success.

text: Changing hearts and minds: Investigating transformative praxis from participating in the Poutama Pounamu Blended Learning The Poutama Pounamu Blended Learning offers a unique bicultural opportunity to critically examine ourselves within the fabric of our society. This metaphoric fabric includes an inequitable education system which was shaped by, and designed to support, an oppressive colonial agenda. Within this education system, which has methodically assimilated and underserved its indigenous Māori children, holding a mirror up to ourselves as teachers to examine our own beliefs, values and practices is absolutely critical but very rarely done. The Blended Learning’s carefully considered underpinnings of Critical and Kaupapa Māori theories provide the tools to raise consciousness. A conscientised educator can recognise, understand and deconstruct prejudice, bias and racism when it reveals itself. This process is achieved by resisting systems and practices that perpetuate the marginalisation of Māori in favour of power-balancing transformative praxis which works to value language, culture and identity as assets in education.
This thesis describes the enduring implications of participating in the Poutama Pounamu Blended Learning by focusing on a number of educators in English-Medium state schools - the very context where our Māori children struggle the most to fit in and prove their potential. These educators suggest that this is an indigenised, evidence based, transformative education reform programme which has changed their lives and the lives of many others who have participated within this project. It has empowered and liberated Māori, Pākehā and Tauiwi participants alike by modelling the nurturing and liberating cultural relationships for responsive pedagogy that all students in Aotearoa should be experiencing. This is a pedagogy which can open hearts and minds and nurture a mauri ora pathway to educational freedom and success.

year: 2022