title: The construction of Karen Karnak: The multi-author function

authors: Snake-Beings, Emit

abstract: The context of this article is the changes in authorship that have occurred within the comparatively recent developments of Web 2.0 and the emergence of interactive WikiMedia. The mode of authorship within a Read/Write culture, compared with that of a Read/Only tradition, is that the role of the audience has become merged with the author, and as such represents new functions and attributes. Modes of multi-authorship, demonstrated in the use of the pseudonyms Karen Karnak and Karen Eliot, represent declarative authors whose names signify multiple origins, while concurrently indicating a distinct body of work. The function of these names forms an important tool of deconstruction involving an experimental mode of multi-authorship utilising WikiMedia technology in the creation of a collective multi-author pseudonym, Karen Karnak. The article ends with a discussion of the implications of multi-authorship on the concept of the body of work, ownership and copyright.

text: The construction of Karen Karnak: The multi-author function The context of this article is the changes in authorship that have occurred within the comparatively recent developments of Web 2.0 and the emergence of interactive WikiMedia. The mode of authorship within a Read/Write culture, compared with that of a Read/Only tradition, is that the role of the audience has become merged with the author, and as such represents new functions and attributes. Modes of multi-authorship, demonstrated in the use of the pseudonyms Karen Karnak and Karen Eliot, represent declarative authors whose names signify multiple origins, while concurrently indicating a distinct body of work. The function of these names forms an important tool of deconstruction involving an experimental mode of multi-authorship utilising WikiMedia technology in the creation of a collective multi-author pseudonym, Karen Karnak. The article ends with a discussion of the implications of multi-authorship on the concept of the body of work, ownership and copyright.

year: 2013

title: (p -Cymene)thioglycollatoruthenium(II) dimer; a complex with an ambi-basic S,O-donor ligand

authors: Henderson, William

subjects: ruthenium

abstract: The title compound was prepared from the (p-cymene)ruthenium chloride dimer and thioglycollic acid. The structure is a centrosymmetric dimer bridged by the soft-base S atoms, with the hard-base O atoms of the carboxylate group chelating to form a five-membered twisted-ring. The coordination of the ruthenium atoms is completed by a η6-p-cymene ligand, giving an 18-electron count. The Ru–S bonds are essentially equal at 2.396(1) Å.

text: (p -Cymene)thioglycollatoruthenium(II) dimer; a complex with an ambi-basic S,O-donor ligand The title compound was prepared from the (p-cymene)ruthenium chloride dimer and thioglycollic acid. The structure is a centrosymmetric dimer bridged by the soft-base S atoms, with the hard-base O atoms of the carboxylate group chelating to form a five-membered twisted-ring. The coordination of the ruthenium atoms is completed by a η6-p-cymene ligand, giving an 18-electron count. The Ru–S bonds are essentially equal at 2.396(1) Å.

year: 2007

title: Te Puea Herangi: an ethno-biographical study

authors: King, Michael

abstract: Early explanations of Maori leadership (for example Buck 1950) tended to emphasize the principle of male primogeniture - the expectation that community leadership would in the normal course of affairs pass to the eldest sons of lines of first-born males. Later studies of Western-educated leaders and those with a non-traditional power base (see Butterworth 1969, Cody 1953, Condliffe 1971, and Henderson 1972) continued to emphasize male primacy. Against the tenor of these studies, however, is the fact that in the first half of the twentieth century the Maori King Movement was dominated and welded together by a woman who preached male primogeniture though her life seemed to contradict the principle; Te Puea Herangi was not of a senior descent line and neither compensated for its absence by a substantial degree of European education nor consolidated her position by marriage. Nor was she simply a forceful leader in Maori terms only: Professor J.G.A. Pocock (in The Maori and New Zealand Politics) called her “possibly the most influential woman in our political history”.

This study examines Te Puea's leadership role: how she came to assume it, how she exercised it, and its consequences. Analytical concepts like Max Weber's distinctions between charismatic, traditional and rational-legal authority, have been avoided. The danger of adopting them is that the themes and emphases of research material can be easily and unintentionally warped to fit the model, in the interests of tidiness and intelligibility. Instead, this study proceeds by way of a detailed and chronological examination of the major events of Te Puea's life, and an evaluation of actions and statements as they occur and in the context in which they occur. It is, in other words, a consideration of Te Puea's life in terms of her own concepts, and in relation to the Maori and wider public affairs of her day. Explanations for her behaviour are sought within the boundaries of her own life and culture rather than from the imposition of alien models.

text: Te Puea Herangi: an ethno-biographical study Early explanations of Maori leadership (for example Buck 1950) tended to emphasize the principle of male primogeniture - the expectation that community leadership would in the normal course of affairs pass to the eldest sons of lines of first-born males. Later studies of Western-educated leaders and those with a non-traditional power base (see Butterworth 1969, Cody 1953, Condliffe 1971, and Henderson 1972) continued to emphasize male primacy. Against the tenor of these studies, however, is the fact that in the first half of the twentieth century the Maori King Movement was dominated and welded together by a woman who preached male primogeniture though her life seemed to contradict the principle; Te Puea Herangi was not of a senior descent line and neither compensated for its absence by a substantial degree of European education nor consolidated her position by marriage. Nor was she simply a forceful leader in Maori terms only: Professor J.G.A. Pocock (in The Maori and New Zealand Politics) called her “possibly the most influential woman in our political history”.

This study examines Te Puea's leadership role: how she came to assume it, how she exercised it, and its consequences. Analytical concepts like Max Weber's distinctions between charismatic, traditional and rational-legal authority, have been avoided. The danger of adopting them is that the themes and emphases of research material can be easily and unintentionally warped to fit the model, in the interests of tidiness and intelligibility. Instead, this study proceeds by way of a detailed and chronological examination of the major events of Te Puea's life, and an evaluation of actions and statements as they occur and in the context in which they occur. It is, in other words, a consideration of Te Puea's life in terms of her own concepts, and in relation to the Maori and wider public affairs of her day. Explanations for her behaviour are sought within the boundaries of her own life and culture rather than from the imposition of alien models.

year: 1977