title: Tanzania and Uganda: Contrasting similarities

authors: Zirker, Daniel

abstract: Tanzania, Uganda and Kenya provide striking institutional comparisons and contrasts in both ethno-political dynamics and civil-military relations, although both Tanzania and Uganda, in what were arguably their most formative periods at least, displayed what Ali Mazrui described as "the most acute manifestation[s] of the crisis of identity," while employing ethno-politics to resist the remnants of their colonial dependency. ¹ Both manifested forms of invented military ethnic identities, or quasi-ethnicities, at one or another junctures, although under very different circumstances, and for very different purposes. After the infamous 1971 Idi Amin coup, Uganda reverted to government by an ethnic, or quasi-ethnic, "Muslim club,"² the Nubian "martial race," or "warrior class," that had originally assisted in the establishment of the British colony of Uganda, prompting Mazrui to comment in 1975 that "tribalism in Africa is unlikely to disappear within a single lifetime. " ³ And yet tribalism seems largely to have done precisely this in neighboring Tanzania except, perhaps, for the emergence of religious differences in the 1990s as potentially divisive and even catastrophic factors.

text: Tanzania and Uganda: Contrasting similarities Tanzania, Uganda and Kenya provide striking institutional comparisons and contrasts in both ethno-political dynamics and civil-military relations, although both Tanzania and Uganda, in what were arguably their most formative periods at least, displayed what Ali Mazrui described as "the most acute manifestation[s] of the crisis of identity," while employing ethno-politics to resist the remnants of their colonial dependency. ¹ Both manifested forms of invented military ethnic identities, or quasi-ethnicities, at one or another junctures, although under very different circumstances, and for very different purposes. After the infamous 1971 Idi Amin coup, Uganda reverted to government by an ethnic, or quasi-ethnic, "Muslim club,"² the Nubian "martial race," or "warrior class," that had originally assisted in the establishment of the British colony of Uganda, prompting Mazrui to comment in 1975 that "tribalism in Africa is unlikely to disappear within a single lifetime. " ³ And yet tribalism seems largely to have done precisely this in neighboring Tanzania except, perhaps, for the emergence of religious differences in the 1990s as potentially divisive and even catastrophic factors.

year: 2015

title: The Effect of Heat Treatment on the Structure and Properties of Hemp/PLA Composites

authors: Jayaraman, Jeevan

subjects: PLA

abstract: This project focuses on bio-derived composites made from poly(lactic acid) (PLA) and hemp as well as the influence of PLA crystallinity on material properties. 
It is known that crystallinity can occur as spherulites within a polymer matrix bulk and as transcrystallinity on fibre surfaces in thermoplastic matrix composites. In addition, thermal history is known to influence the degree of crystallinity of polymer materials. The aim of this project was to study the effect of heat treatment or  annealing  on crystallinity and the influence of this on properties of hemp/PLA composites. 
	Composites were observed to become more opaque during heat treatment and increased crystallinity after heat treatment was seen using optical microscopy. XRD and DSC results showed that crystallinity was much higher for composites than PLA, supporting the fibre acting as a nucleating agent. There was no apparent change to tensile strength with increased heat treatment for PLA, however, for composite samples, increased heat treatment led to a small reduction in average tensile strength. Although there was no discernable trend for change of fracture toughness with increased crystallinity for PLA, it decreased for composite materials. It appears that the increased crystallinity present in the composite in combination with increased stress concentration due to the presence of fibres is reducing composite toughness as well as leading to premature failure in tensile tests due to PLA brittleness explaining lower strengths for composites. DMTA suggests that increase in crystallinity contributes to thermal stability of the composite.

text: The Effect of Heat Treatment on the Structure and Properties of Hemp/PLA Composites This project focuses on bio-derived composites made from poly(lactic acid) (PLA) and hemp as well as the influence of PLA crystallinity on material properties. 
It is known that crystallinity can occur as spherulites within a polymer matrix bulk and as transcrystallinity on fibre surfaces in thermoplastic matrix composites. In addition, thermal history is known to influence the degree of crystallinity of polymer materials. The aim of this project was to study the effect of heat treatment or  annealing  on crystallinity and the influence of this on properties of hemp/PLA composites. 
	Composites were observed to become more opaque during heat treatment and increased crystallinity after heat treatment was seen using optical microscopy. XRD and DSC results showed that crystallinity was much higher for composites than PLA, supporting the fibre acting as a nucleating agent. There was no apparent change to tensile strength with increased heat treatment for PLA, however, for composite samples, increased heat treatment led to a small reduction in average tensile strength. Although there was no discernable trend for change of fracture toughness with increased crystallinity for PLA, it decreased for composite materials. It appears that the increased crystallinity present in the composite in combination with increased stress concentration due to the presence of fibres is reducing composite toughness as well as leading to premature failure in tensile tests due to PLA brittleness explaining lower strengths for composites. DMTA suggests that increase in crystallinity contributes to thermal stability of the composite.

year: 2010

title: Te tuhirau kōrero

authors: Corbett, Mahaki

subjects: Reo Māori

abstract: Ko tō tātou reo, he reo tapu, he reo kōrero, he reo pohewa, he reo reiuru, he reo rauriki.  E rā, he piringa tē taea te whakangaro atu, nā te mea ko te reo Māori te manawatanga mai i a koe e tūhono ai koe ki ngā mea o mua, ki ngā mea o muri, ki ngā mea o nāianei (J. Peri, kōrero ā-waha, Hune 3, 2013). Heoi anō, i ngā rā nei, kua whānau hou mai te reo Māori pā tuhi-ā-waea ki te ao mārama me te aha kua whakarerekē a ia i te āhuatanga o tō tātou reo. Ko te kaupapa o tēnei tuhinga, he whakatakoto kupu mai i te ngākau aroha me te wete hoki i te taumata whakaaro e whakahākiri nei ki tēnei mangainga o te ao hangarau. Waihoki, kua nahanaha i ahau ngā wāhanga, ā, e whitu ēnei kua tuhia ki te kupu waiwaiā, kia whakapāho-ā-rorohiko atu rānei i te whia maruāpō mō te ātaahuatanga o te pā tuhi-ā-waea. Nō reira rā, koiā te taonga whakapiripiri e koroa nei e te ringa, purutia kia tata, whakamaua kia tina!

text: Te tuhirau kōrero Ko tō tātou reo, he reo tapu, he reo kōrero, he reo pohewa, he reo reiuru, he reo rauriki.  E rā, he piringa tē taea te whakangaro atu, nā te mea ko te reo Māori te manawatanga mai i a koe e tūhono ai koe ki ngā mea o mua, ki ngā mea o muri, ki ngā mea o nāianei (J. Peri, kōrero ā-waha, Hune 3, 2013). Heoi anō, i ngā rā nei, kua whānau hou mai te reo Māori pā tuhi-ā-waea ki te ao mārama me te aha kua whakarerekē a ia i te āhuatanga o tō tātou reo. Ko te kaupapa o tēnei tuhinga, he whakatakoto kupu mai i te ngākau aroha me te wete hoki i te taumata whakaaro e whakahākiri nei ki tēnei mangainga o te ao hangarau. Waihoki, kua nahanaha i ahau ngā wāhanga, ā, e whitu ēnei kua tuhia ki te kupu waiwaiā, kia whakapāho-ā-rorohiko atu rānei i te whia maruāpō mō te ātaahuatanga o te pā tuhi-ā-waea. Nō reira rā, koiā te taonga whakapiripiri e koroa nei e te ringa, purutia kia tata, whakamaua kia tina!

year: 2017