title: Taku manatawa, taku manapou. The learning of te reo Māori in adulthood: Perceptions of its contribution to overall wellbeing

authors: Rolleston, Jamie Huia

subjects: maori

abstract: Ko te tāhuhu o tēnei whare rangahau ko te toiora o te tangata. Ko te tūāpapa o te whare, ko te reo Māori. E toru ngā pou tūhono i te tāhuhu ki te papa, mō tēnei rangahau ko aua pou ko te oranga wairua, ko te oranga whānau, ko te oranga tinana. Ko tā tēnei rangahau he āta mātai i aua pou e toru e toko ana i te toiora o te tangata, ā, kia mātai hoki i te hononga o te reo Māori ki aua pou e toru me te toiora tangata.
Ko te pātai matua kei te aroaro o tēnei rangahau ko tēnei : He aha ngā hua o te ako i te reo Māori hei reo tuarua mō te hunga pakeke ake i te tekau mā waru tau?
E toru ngā wāhanga o te pātai matua:
1. He aha ngā hua ā-wairua?
2. He aha ngā hua ā-whānau?
3. He aha ngā hua ā-tinana?
E toru hoki ngā huarahi i whāia ai kia rapua he whakautu ki aua pātai. Tuatahi ake, i tirohia ngā mātātuhi maha e hāngai ana ki te toiora tangata (Upoko tuarua), arā, ko ngā kōrero a ngā mātanga o te ao whānui, o te ao Māori hoki kua whakawhārikitia kētia ki runga i tēnei kaupapa. Ka rua, i tīmata āku ake ketuketunga ki tētahi pākiki ā-ipurangi, ā, i tukuna atu tēnā ki te marea kia whai māramatanga mō ngā momo pānga a te reo Māori ki a rātou (Upoko tuatoru). Ka mutu, i uiuitia tokorima ngā tāngata kia rongo ai i ō rātou wheako ako i te reo me ngā hua i puta mai ki a rātou (Upoko tuawhā).
E ai ki te hunga i whai wāhi mai ki tēnei rangahau ko te hua nui o te reo Māori ko te whai hononga ki te ao Māori me te tuakiri Māori. I puta mai tēnei kōrero i roto i te pākiki me ngā uiuinga. He mātotoru ngā kōrero a te hunga nei mō te kimi i te mea ngaro, ā, mā te ako i te reo Māori i kitea te mea i te ngaro, anō nei i whakakīkīngia tētahi rua ki roto i te tangata. I roto i te pākiki me ngā uiuinga i kumea mai ai i te hunga nei ngā kōrero mō ō rātou oranga i mua i te ako i te reo, i te tīmatanga o te ako i te reo, me te nāianei hoki, ā, he mārakerake noa te kitea he hoa haere te whanaketanga o te reo Māori me te whanaketanga o te taha Māori o te tangata me tōna māramatanga ki a ia anō, ā, mā reira e piki ai he taha toiora o te tangata. I tua atu i wēnei hua, he maha kē atu ngā hua o te reo i puta mai ai i te rangahau nei, ko te whai hononga ki te taiao, ki te whakapapa, ko te whakapiki māia, ā, ko te whai mahi hoki ētahi o ngā hua i tino kitea i roto i ngā whakautu a tēnei hunga.

text: Taku manatawa, taku manapou. The learning of te reo Māori in adulthood: Perceptions of its contribution to overall wellbeing Ko te tāhuhu o tēnei whare rangahau ko te toiora o te tangata. Ko te tūāpapa o te whare, ko te reo Māori. E toru ngā pou tūhono i te tāhuhu ki te papa, mō tēnei rangahau ko aua pou ko te oranga wairua, ko te oranga whānau, ko te oranga tinana. Ko tā tēnei rangahau he āta mātai i aua pou e toru e toko ana i te toiora o te tangata, ā, kia mātai hoki i te hononga o te reo Māori ki aua pou e toru me te toiora tangata.
Ko te pātai matua kei te aroaro o tēnei rangahau ko tēnei : He aha ngā hua o te ako i te reo Māori hei reo tuarua mō te hunga pakeke ake i te tekau mā waru tau?
E toru ngā wāhanga o te pātai matua:
1. He aha ngā hua ā-wairua?
2. He aha ngā hua ā-whānau?
3. He aha ngā hua ā-tinana?
E toru hoki ngā huarahi i whāia ai kia rapua he whakautu ki aua pātai. Tuatahi ake, i tirohia ngā mātātuhi maha e hāngai ana ki te toiora tangata (Upoko tuarua), arā, ko ngā kōrero a ngā mātanga o te ao whānui, o te ao Māori hoki kua whakawhārikitia kētia ki runga i tēnei kaupapa. Ka rua, i tīmata āku ake ketuketunga ki tētahi pākiki ā-ipurangi, ā, i tukuna atu tēnā ki te marea kia whai māramatanga mō ngā momo pānga a te reo Māori ki a rātou (Upoko tuatoru). Ka mutu, i uiuitia tokorima ngā tāngata kia rongo ai i ō rātou wheako ako i te reo me ngā hua i puta mai ki a rātou (Upoko tuawhā).
E ai ki te hunga i whai wāhi mai ki tēnei rangahau ko te hua nui o te reo Māori ko te whai hononga ki te ao Māori me te tuakiri Māori. I puta mai tēnei kōrero i roto i te pākiki me ngā uiuinga. He mātotoru ngā kōrero a te hunga nei mō te kimi i te mea ngaro, ā, mā te ako i te reo Māori i kitea te mea i te ngaro, anō nei i whakakīkīngia tētahi rua ki roto i te tangata. I roto i te pākiki me ngā uiuinga i kumea mai ai i te hunga nei ngā kōrero mō ō rātou oranga i mua i te ako i te reo, i te tīmatanga o te ako i te reo, me te nāianei hoki, ā, he mārakerake noa te kitea he hoa haere te whanaketanga o te reo Māori me te whanaketanga o te taha Māori o te tangata me tōna māramatanga ki a ia anō, ā, mā reira e piki ai he taha toiora o te tangata. I tua atu i wēnei hua, he maha kē atu ngā hua o te reo i puta mai ai i te rangahau nei, ko te whai hononga ki te taiao, ki te whakapapa, ko te whakapiki māia, ā, ko te whai mahi hoki ētahi o ngā hua i tino kitea i roto i ngā whakautu a tēnei hunga.

year: 2015

title: Land/seascapes of exclusion: social order on the coastal margins

authors: Ryks, John

abstract: The hegemonic discourse of coastal planning and development has an impact on the social ordering of Aotearoa/New Zealand’s coastal communities in a number of ways. One way in which social order is controlled and maintained is through the (ab)use of boundaries. Boundaries constructed and maintained under the authority of government and/or funded by development dictate where people may or may not live. In many cases these boundaries are used as instruments of exclusion. Boundaries constructed by hegemonic groups exclude those who define the coast according to other criteria. The hegemonic deployment of boundaries and the domination of coastal people and place generally is explored through an analysis of discourse. This analysis is structured according to differences in social order, coded as places of Otherness (heterotopia), Euclidean coasts, and places in transition reflecting images of both the former and the latter.
Drawing on a number of coastal communities, including the Northland community of Otia (otherwise known as the Seaweed Pickers), Taylor’s Mistake, Whitianga and the wealth enclave of Pauanui, it is shown that the land/seascape of coastal Aotearoa/New Zealand is gradually being disciplined through the design of coasts that are accommodating of a particular patronage. These ‘exclusive’ coasts appear in stark contrast to those places where an alternative social ordering takes place. Here, in the absence of a Euclidean spatiality, uncertainty and liminality feature in the social construction of the coast. Residents of these places mark out and define the coast in a way that is quite different from the accepted norm, a fact that determines a particular ‘cartographic anxiety’ on the part of the dominant. This anxiety is instrumental in the construction of Otherness and the (re)production of exclusion.

text: Land/seascapes of exclusion: social order on the coastal margins The hegemonic discourse of coastal planning and development has an impact on the social ordering of Aotearoa/New Zealand’s coastal communities in a number of ways. One way in which social order is controlled and maintained is through the (ab)use of boundaries. Boundaries constructed and maintained under the authority of government and/or funded by development dictate where people may or may not live. In many cases these boundaries are used as instruments of exclusion. Boundaries constructed by hegemonic groups exclude those who define the coast according to other criteria. The hegemonic deployment of boundaries and the domination of coastal people and place generally is explored through an analysis of discourse. This analysis is structured according to differences in social order, coded as places of Otherness (heterotopia), Euclidean coasts, and places in transition reflecting images of both the former and the latter.
Drawing on a number of coastal communities, including the Northland community of Otia (otherwise known as the Seaweed Pickers), Taylor’s Mistake, Whitianga and the wealth enclave of Pauanui, it is shown that the land/seascape of coastal Aotearoa/New Zealand is gradually being disciplined through the design of coasts that are accommodating of a particular patronage. These ‘exclusive’ coasts appear in stark contrast to those places where an alternative social ordering takes place. Here, in the absence of a Euclidean spatiality, uncertainty and liminality feature in the social construction of the coast. Residents of these places mark out and define the coast in a way that is quite different from the accepted norm, a fact that determines a particular ‘cartographic anxiety’ on the part of the dominant. This anxiety is instrumental in the construction of Otherness and the (re)production of exclusion.

year: 2002

title: Carbonisation of biomass-derived chars and the thermal reduction of a graphene oxide sample studied using Raman spectroscopy

authors: McDonald-Wharry, John

subjects: chars

abstract: Chars and carbonised chars were produced from three different oxygen-rich precursors (Pinus radiata wood, Phormium tenax leaf fibres, and sucrose crystals). These non-graphitisable carbons were analysed with Raman spectroscopy in order to study the nanostructural development which occurs with increasingly severe heat treatments up to approximately 1000 °C. The thermal reduction of a graphene oxide sample was similarly studied, as this is considered to involve the development of nanometre-scale graphene-like domains within a different oxygen-rich precursor. Increasing the heat treatment temperatures used in the charring and carbonisation processes, led to significant changes in a number of parameters measured in the Raman spectra. Correlations based on these parameter changes could have future applications in evaluating various char samples and estimating the heat treatment temperatures employed during their manufacture. After production heat treatment temperatures exceeded 700 °C, the Raman spectra of the carbonised chars appeared to be largely precursor independent. The spectra of these carbonised chars were similar to the spectra obtained from thermally-reduced graphene oxides, especially when compared to a wide range of other carbonaceous materials analysed using this particular methodology. Partial reduction of a graphene oxide sample due to reasonably mild laser exposures during Raman analysis was also observed.

text: Carbonisation of biomass-derived chars and the thermal reduction of a graphene oxide sample studied using Raman spectroscopy Chars and carbonised chars were produced from three different oxygen-rich precursors (Pinus radiata wood, Phormium tenax leaf fibres, and sucrose crystals). These non-graphitisable carbons were analysed with Raman spectroscopy in order to study the nanostructural development which occurs with increasingly severe heat treatments up to approximately 1000 °C. The thermal reduction of a graphene oxide sample was similarly studied, as this is considered to involve the development of nanometre-scale graphene-like domains within a different oxygen-rich precursor. Increasing the heat treatment temperatures used in the charring and carbonisation processes, led to significant changes in a number of parameters measured in the Raman spectra. Correlations based on these parameter changes could have future applications in evaluating various char samples and estimating the heat treatment temperatures employed during their manufacture. After production heat treatment temperatures exceeded 700 °C, the Raman spectra of the carbonised chars appeared to be largely precursor independent. The spectra of these carbonised chars were similar to the spectra obtained from thermally-reduced graphene oxides, especially when compared to a wide range of other carbonaceous materials analysed using this particular methodology. Partial reduction of a graphene oxide sample due to reasonably mild laser exposures during Raman analysis was also observed.

year: 2013