title: Guidelines for gender affirming healthcare for gender diverse and transgender children, young people and adults in Aotearoa New Zealand

authors: Oliphant, Jeannie

abstract: Internationally and within New Zealand there has been a substantial increase in the demand for gender affirming healthcare over the past decade. The Youth’12 secondary school survey, estimated that approximately 1.2% of adolescents in New Zealand identify as transgender.¹ It is likely that this level of referrals to health services will continue in the foreseeable future. 
This guideline has been developed following the recognition that New Zealand’s previous good practice guide, Gender Reassignment Health Services for Trans People within New Zealand,² which was based heavily on the World Professional Association of Transgender Health, Standards of Care, version 6 (WPATH SOC v6),³ requires updating to be in step with current practice and international guidelines.
Transgender healthcare is a rapidly evolving area of medicine. WPATH is the international body responsible for producing standards of care. WPATH SOC v7,⁴ was published soon after New Zealand’s good practice guide and version 8 is currently in development. This guideline is not intended to replace the WPATH SOC but to present additional guidance for the provision of gender affirming healthcare in Aotearoa, New Zealand. We hope that this guide will be used to support the development of health services providing gender affirming healthcare around the country and provide guidance to District Health Boards (DHBs).
We use Sir Mason Durie’s health framework to inform the kaupapa or approach of these guidelines. WPATH SOC v7 encourages culturally appropriate approaches which are contextually based.⁴ Durie’s model for health promotion development, Te Pae Māhutonga (the Southern Cross), has two guiding principles which correspond to the pointer stars of the constellation, Te Mana Whakahaere and Ngā Manukura.⁵

text: Guidelines for gender affirming healthcare for gender diverse and transgender children, young people and adults in Aotearoa New Zealand Internationally and within New Zealand there has been a substantial increase in the demand for gender affirming healthcare over the past decade. The Youth’12 secondary school survey, estimated that approximately 1.2% of adolescents in New Zealand identify as transgender.¹ It is likely that this level of referrals to health services will continue in the foreseeable future. 
This guideline has been developed following the recognition that New Zealand’s previous good practice guide, Gender Reassignment Health Services for Trans People within New Zealand,² which was based heavily on the World Professional Association of Transgender Health, Standards of Care, version 6 (WPATH SOC v6),³ requires updating to be in step with current practice and international guidelines.
Transgender healthcare is a rapidly evolving area of medicine. WPATH is the international body responsible for producing standards of care. WPATH SOC v7,⁴ was published soon after New Zealand’s good practice guide and version 8 is currently in development. This guideline is not intended to replace the WPATH SOC but to present additional guidance for the provision of gender affirming healthcare in Aotearoa, New Zealand. We hope that this guide will be used to support the development of health services providing gender affirming healthcare around the country and provide guidance to District Health Boards (DHBs).
We use Sir Mason Durie’s health framework to inform the kaupapa or approach of these guidelines. WPATH SOC v7 encourages culturally appropriate approaches which are contextually based.⁴ Durie’s model for health promotion development, Te Pae Māhutonga (the Southern Cross), has two guiding principles which correspond to the pointer stars of the constellation, Te Mana Whakahaere and Ngā Manukura.⁵

year: 2018

title: Te Awa Atua, Te Awa Tapu, Te Awa Wahine: An examination of stories, ceremonies and practices regarding menstruation in the pre-colonial Māori world.

authors: Murphy, Ngahuia Aroha Grace

subjects: mana wahine

abstract: This thesis examines Māori cosmological stories, ceremonies, and traditional practices regarding menstruation in pre-colonial Māori society. I use kaupapa Māori and mana wahine as a theoretical and methodological framework, contextualising these stories within Māori cultural paradigms.This is important because menstruation has been framed within deeply misogynist, colonial ideologies in some ethnographic accounts, distorting menstrual rites and practices beyond recognition. These interpretations have been used to inform colonialist narratives of female inferiority in traditional Māori society, attempting to change Native constructs of womanhood. Such narratives have been perpetuated in contemporary literature, reinforcing powerful discourses of menstrual pollution and female inferiority. This thesis is a challenge to such representations. By examining menstrual stories located in Māori cosmologies, and investigating tribal histories, oral literatures, ceremonies and rites, I argue that menstruation was seen as a medium of whakapapa (genealogy) that connected Māori women to our pantheon of atua (supernatural beings). A study of ancient menstrual rites, recorded in tribal songs and chants, reveal that menstrual blood was used for psychic and spiritual protection. These examples unveil striking Indigenous constructs of womanhood that transform colonialist interpretations and radically challenge notions of female inferiority and menstrual pollution. I maintain in this thesis that presenting menstruation and menstrual blood as putrid is a politically motivated act of colonial violence that specifically targets the source of our continuity as Indigenous People, the whare tangata (house of humanity – womb of women). I pose the question ‘if menstrual blood symbolises whakapapa, what does it mean to present it as ‘unclean’ and how do such representations cut across the politics of tino rangatiratanga (autonomy)?’ Through in-depth semi-structured interviews, kōrero (dialogue), and wānanga (series of conversations) with Māori women, including cultural experts, scholars, artists, and mana wahine exponents, I gather a collection of ceremonies, stories, and wisdoms that reclaim Māori spiritualities which celebrate menstruation as divine. Within the context of a colonial history of marginalisation, this work is an activist site of political resistance which takes a step towards re-threading the feminine strands in the spiritual fabric of our world, torn asunder by the ideological imposition of a colonial, Christian male god. I argue, that menstruation is a potent site of decolonisation, cultural reclamation, and resistance toward the perpetuation of colonial hegemony.

text: Te Awa Atua, Te Awa Tapu, Te Awa Wahine: An examination of stories, ceremonies and practices regarding menstruation in the pre-colonial Māori world. This thesis examines Māori cosmological stories, ceremonies, and traditional practices regarding menstruation in pre-colonial Māori society. I use kaupapa Māori and mana wahine as a theoretical and methodological framework, contextualising these stories within Māori cultural paradigms.This is important because menstruation has been framed within deeply misogynist, colonial ideologies in some ethnographic accounts, distorting menstrual rites and practices beyond recognition. These interpretations have been used to inform colonialist narratives of female inferiority in traditional Māori society, attempting to change Native constructs of womanhood. Such narratives have been perpetuated in contemporary literature, reinforcing powerful discourses of menstrual pollution and female inferiority. This thesis is a challenge to such representations. By examining menstrual stories located in Māori cosmologies, and investigating tribal histories, oral literatures, ceremonies and rites, I argue that menstruation was seen as a medium of whakapapa (genealogy) that connected Māori women to our pantheon of atua (supernatural beings). A study of ancient menstrual rites, recorded in tribal songs and chants, reveal that menstrual blood was used for psychic and spiritual protection. These examples unveil striking Indigenous constructs of womanhood that transform colonialist interpretations and radically challenge notions of female inferiority and menstrual pollution. I maintain in this thesis that presenting menstruation and menstrual blood as putrid is a politically motivated act of colonial violence that specifically targets the source of our continuity as Indigenous People, the whare tangata (house of humanity – womb of women). I pose the question ‘if menstrual blood symbolises whakapapa, what does it mean to present it as ‘unclean’ and how do such representations cut across the politics of tino rangatiratanga (autonomy)?’ Through in-depth semi-structured interviews, kōrero (dialogue), and wānanga (series of conversations) with Māori women, including cultural experts, scholars, artists, and mana wahine exponents, I gather a collection of ceremonies, stories, and wisdoms that reclaim Māori spiritualities which celebrate menstruation as divine. Within the context of a colonial history of marginalisation, this work is an activist site of political resistance which takes a step towards re-threading the feminine strands in the spiritual fabric of our world, torn asunder by the ideological imposition of a colonial, Christian male god. I argue, that menstruation is a potent site of decolonisation, cultural reclamation, and resistance toward the perpetuation of colonial hegemony.

year: 2011

title: An Integrated Stratigraphy of Tauranga Harbour

authors: MacPherson, David

subjects: Tauranga

abstract: Tauranga Basin is a Quaternary basin filled with successions of terrestrial and coastal sediments. The largest feature of Tauranga Basin is Tauranga Harbour, a 570km2 estuary. This is home to the Port of Tauranga, New Zealands largest export port. Studies conducted following an initial study by Davis and Healy (1993) have found complex distributions of the sediments within the dredged shipping channel. This research used 86 vibracores and limited seismic data to identify four main facies within the shallow subsurface of the dredged channel and establish their distribution.
Four facies were identified within the shallow subsurface: the Volcanic Sand facies, a silt to fine sand volcaniclastic succession; the Silt facies, a silt to very fine sand lacustrine deposit; the Coastal Sands facies, a medium to coarse coastal sand deposit; and the Pumiceous Sand Facies, a medium to coarse sand succession with abundant pumice.

Within the dredged shipping channel, the Volcanic Sands and Silt facies outcrop at the surface, and appear as ridges in the subsurface. Draped over these ridges is the Coastal Sands facies, which in some cores is overlain by Pumiceous Sands. The Volcanic Sands facies represents a succession of tephra deposits, with some reworking between depositional events. In the Maunganui Roads region of the harbour this is overlain by the lacustrine Silt facies, formed from the reworking of the Volcanic Sands. The region was then inundated by the Holocene marine transgression, leading to the deposition of the Coastal Sands facies, sourced from offshore. This Coastal Sands facies is then overlain in areas by Pumiceous Sands, small mobile sand waves that exist within the shipping channel. These are formed following the erosion of ignimbrite cliffs around the harbour, with some input from the outside the harbour. This represents a change in source for sedimentation in the harbour.

An updated model of the paleogeographic development of the harbour is presented, using data from this and other studies. This model shows the presence of a braided river flowing through Stella Passage, before the development of a lake and the subsequent Holocene marine transgression leading to the evolution of the sand spit and Matakana barrier island.

text: An Integrated Stratigraphy of Tauranga Harbour Tauranga Basin is a Quaternary basin filled with successions of terrestrial and coastal sediments. The largest feature of Tauranga Basin is Tauranga Harbour, a 570km2 estuary. This is home to the Port of Tauranga, New Zealands largest export port. Studies conducted following an initial study by Davis and Healy (1993) have found complex distributions of the sediments within the dredged shipping channel. This research used 86 vibracores and limited seismic data to identify four main facies within the shallow subsurface of the dredged channel and establish their distribution.
Four facies were identified within the shallow subsurface: the Volcanic Sand facies, a silt to fine sand volcaniclastic succession; the Silt facies, a silt to very fine sand lacustrine deposit; the Coastal Sands facies, a medium to coarse coastal sand deposit; and the Pumiceous Sand Facies, a medium to coarse sand succession with abundant pumice.

Within the dredged shipping channel, the Volcanic Sands and Silt facies outcrop at the surface, and appear as ridges in the subsurface. Draped over these ridges is the Coastal Sands facies, which in some cores is overlain by Pumiceous Sands. The Volcanic Sands facies represents a succession of tephra deposits, with some reworking between depositional events. In the Maunganui Roads region of the harbour this is overlain by the lacustrine Silt facies, formed from the reworking of the Volcanic Sands. The region was then inundated by the Holocene marine transgression, leading to the deposition of the Coastal Sands facies, sourced from offshore. This Coastal Sands facies is then overlain in areas by Pumiceous Sands, small mobile sand waves that exist within the shipping channel. These are formed following the erosion of ignimbrite cliffs around the harbour, with some input from the outside the harbour. This represents a change in source for sedimentation in the harbour.

An updated model of the paleogeographic development of the harbour is presented, using data from this and other studies. This model shows the presence of a braided river flowing through Stella Passage, before the development of a lake and the subsequent Holocene marine transgression leading to the evolution of the sand spit and Matakana barrier island.

year: 2016