title: Understanding poly-victimisation through an intersectional lens

authors: Tompson, Lisa

abstract: Compared to the well-established phenomenon of repeat victimisation (experiencing the same crime type repeatedly), poly-victimisation (experiencing multiple crime types) is poorly understood. We argue that advancing understanding of poly-victimisation requires focusing on characteristics that transcend single crime events; the time-stable “flags” that explain why some people experience victimisation across contexts. Given the significant impact of poly-victimisation on wellbeing, this study aims to inform crime prevention policies by identifying personal characteristics associated with poly-victimisation risk within a 12-month period in Aotearoa New Zealand. We used binary logistic regression and Conjunctive Analysis of Case Configurations (CACC) to examine responses to the New Zealand Crime and Victims Survey. Poly-victimisation risk was rarely attributable to a single characteristic but was instead shaped by interactions between them. Consistent with prior studies, psychological distress frequently co-occurred with poly-victimisation, highlighting that victimisation often affects those least equipped to endure it. The case-oriented approach of CACC can provide critical insights into the complex risk dynamics associated with victimisation. Identifying and supporting poly-victims requires targeted interventions that recognise the cumulative impact of multiple vulnerabilities on victimisation risk.

text: Understanding poly-victimisation through an intersectional lens Compared to the well-established phenomenon of repeat victimisation (experiencing the same crime type repeatedly), poly-victimisation (experiencing multiple crime types) is poorly understood. We argue that advancing understanding of poly-victimisation requires focusing on characteristics that transcend single crime events; the time-stable “flags” that explain why some people experience victimisation across contexts. Given the significant impact of poly-victimisation on wellbeing, this study aims to inform crime prevention policies by identifying personal characteristics associated with poly-victimisation risk within a 12-month period in Aotearoa New Zealand. We used binary logistic regression and Conjunctive Analysis of Case Configurations (CACC) to examine responses to the New Zealand Crime and Victims Survey. Poly-victimisation risk was rarely attributable to a single characteristic but was instead shaped by interactions between them. Consistent with prior studies, psychological distress frequently co-occurred with poly-victimisation, highlighting that victimisation often affects those least equipped to endure it. The case-oriented approach of CACC can provide critical insights into the complex risk dynamics associated with victimisation. Identifying and supporting poly-victims requires targeted interventions that recognise the cumulative impact of multiple vulnerabilities on victimisation risk.

year: 2026-01-27

title: Marine Reservoir variation in the Bismarck Region: An evaluation of spatial and temporal change in ∆R and R over the last 3000 years

authors: Petchey, Fiona

subjects: ∆R

abstract: Interactions between islands, ocean currents, and winds cause large-scale eddies and upwelling in the lee of islands that can result in spatial variation in the marine radiocarbon reservoir. For waters around New Ireland and the Bismarck Sea, ∆R values ranging from 365 to –320 14C yr have been reported (Kirch 2001; Petchey et al. 2004). Petchey et al. (2004) proposed that some of this variation was caused by seasonal reversals in the South Equatorial Current and North Equatorial Counter Current system, combined with Ekman upwelling from the Equator. McGregor et al. (2008) suggested additional complexity within this region caused by a change in the reservoir value over time in response to changing climatic conditions. We present a series of 14 new and extant published ∆R and R values on historic shells, combined with 8 values from archaeological terrestrial/marine pairs and U-Th dated coral, that support observations of localized variability caused by a complex interplay between seasonal currents, riverine input, and ocean eddies. On the basis of these values and oceanographic data, we divide the Bismarck Sea surface marine 14C reservoir into 6 tentative subregions. In particular, our results support significant variation within channels at the southwest and southeast ends of New Britain and towards the equatorial boundary of the sea. Our results indicate that within the Bismarck Sea geographical variation appears to be more extreme than temporal over the last 3000 yr.

text: Marine Reservoir variation in the Bismarck Region: An evaluation of spatial and temporal change in ∆R and R over the last 3000 years Interactions between islands, ocean currents, and winds cause large-scale eddies and upwelling in the lee of islands that can result in spatial variation in the marine radiocarbon reservoir. For waters around New Ireland and the Bismarck Sea, ∆R values ranging from 365 to –320 14C yr have been reported (Kirch 2001; Petchey et al. 2004). Petchey et al. (2004) proposed that some of this variation was caused by seasonal reversals in the South Equatorial Current and North Equatorial Counter Current system, combined with Ekman upwelling from the Equator. McGregor et al. (2008) suggested additional complexity within this region caused by a change in the reservoir value over time in response to changing climatic conditions. We present a series of 14 new and extant published ∆R and R values on historic shells, combined with 8 values from archaeological terrestrial/marine pairs and U-Th dated coral, that support observations of localized variability caused by a complex interplay between seasonal currents, riverine input, and ocean eddies. On the basis of these values and oceanographic data, we divide the Bismarck Sea surface marine 14C reservoir into 6 tentative subregions. In particular, our results support significant variation within channels at the southwest and southeast ends of New Britain and towards the equatorial boundary of the sea. Our results indicate that within the Bismarck Sea geographical variation appears to be more extreme than temporal over the last 3000 yr.

year: 2012

title: Cloaked in Life and Death: Tangi and Taonga in a Contemporary Māori Whanau

authors: Malcolm-Buchanan, Vincent Alan

subjects: Aotearoa

abstract: This thesis is an examination of tangihanga (indigenous funerary practices) unique to the lived experience of the Māori of Aotearoa New Zealand, drawing on fieldwork undertaken amongst Māori, by a Māori. The introduction and influence of modern practices, ideologies, and articles of significance are considered, in the context of the ongoing traditions of tangihanga, a unique and critical collective occasion. This research navigates a tribally distinct journey by way of familial experiences of death in the Māori world. In particular, this work discusses and elucidates the select materials, objects and taonga (artefacts) observable during our funerary processes, as they engage the rubric of death, burial and initial mourning. 

Part I: speaks to theoretical and methodological aspects pertinent to the scope of the interdisciplinary work undertaken, and intellectually framed, by the disciplines of Anthropology and Tikanga Māori Cultural Studies. This includes participant observation fieldwork; death, ritual, liminality and oral traditions; the marae context; western and indigenous worldviews and epistemologies; as well as compositional mechanisms and tensions. 

Part II: addresses some logistics of tangihanga, and introduces key ethnohistoric and ethnographic reflexions, which lead into select participant interviews that act to inform the work. These provide the anthropological other voice, and explore realities and concepts which are at the same time distinct from, yet similar to, my own.

Part III: relates five brief tangihanga narratives which present genealogically-inflected ethnographies of death, and facilitate discussions pertaining to the core focus of the thesis. Thereafter the substantive chapter material deliberates upon processes and experiences of the arrival of death in the Māori world, as we return to the marae and eventually embrace the final moments of closing the lid of the casket in preparation for interment.

With time, we can see different, innovative ideas and practices being introduced as each new generation, with their respective priorities, subsequently metamorphose the complex rubric of tangihanga. For example, transnational Māori must find new ways to cope with tūpāpaku on foreign shores, and they can also be seen to introduce non-traditional elements when returning tūpāpaku home to Aotearoa. Concern regarding the dietary health of many Māori means we are more aware of the need to reduce fat, salt and sugar intakes, so on many marae meat is becoming leaner, whilst vegetarian and gluten free options are being increasingly considered. Also, premium wall space is diminishing as growing numbers of images arrive with the passing of kin members, so the likes of digital photo albums are being introduced; reflecting increasing new technologies on marae that also includes mobile phones, iPads, laptop computers and so forth. Change seems inevitable and change, in many forms, will continue to encroach on our cultural sensibilities and abodes.

As older generations perpetuate age-old traditions, and younger generations acculturate new priorities, change is no longer on the horizon of our marae, but has arrived to affect tangihanga and marae practices. This said, the Māori remain pragmatic and resilient to the winds of change, and this study shows our ability to adapt, as and where need be, whilst also foreboding future generations be as adaptable and ready to change; at the same time as maintaining core cultural traditions and practices. In its most basic form this thesis shows that whilst it matters what clothes we dress our tūpāpaku in, the taonga displayed, the form of burial vessel chosen, mode of disposal and so forth, the rubric of tangihanga nonetheless prioritises the interests of Maori as a collective, communally sharing the complex logistics and burdens of death, as we celebrate a life lived, and lost, collectively.

This research will primarily consider the use of tangible materials, objects, and artefacts observable in contemporary tangihanga experiences and question how modernising or secular ideologies have impacted funerary practices for 21st century Māori. Throughout the course of this research I also intend to look into:

•	What taonga, materials, and objects are observable at tangihanga and why?
•	Are these items deemed ritually symbolic, and if so how and why?
•	What is the familial and cultural relevance and significance of such items?
•	What (if any) values and ideologies do these items express, transpose and/or communicate?
•	What garments and or taonga are permitted (or not) to adorn the tūpāpaku? Why or why not?
•	Are all types of photographs and/or images permitted to be displayed, if so where, are there restrictions, and if so then what and why?
•	Does the immediate physical environment make any difference to the use of materials, objects and artefacts in funerary practices, and if so how and why?

Twenty-first century Māori continue to hold fast to age-old traditions, at the same time as being flexible and adapting with changing times. This body of work considers aspects of our earlier funerary traditions, and discusses current traditions, before concluding with postulations regarding potential new practices. As Māori and Pākehā of Aotearoa NZ there is much we have yet to learn from each other, and still much more we might share with our other global contemporaries.

Moe mai ra koutou i te moengaroa o te Ariki
He tohu aroha tēnei mō koutou katoa

text: Cloaked in Life and Death: Tangi and Taonga in a Contemporary Māori Whanau This thesis is an examination of tangihanga (indigenous funerary practices) unique to the lived experience of the Māori of Aotearoa New Zealand, drawing on fieldwork undertaken amongst Māori, by a Māori. The introduction and influence of modern practices, ideologies, and articles of significance are considered, in the context of the ongoing traditions of tangihanga, a unique and critical collective occasion. This research navigates a tribally distinct journey by way of familial experiences of death in the Māori world. In particular, this work discusses and elucidates the select materials, objects and taonga (artefacts) observable during our funerary processes, as they engage the rubric of death, burial and initial mourning. 

Part I: speaks to theoretical and methodological aspects pertinent to the scope of the interdisciplinary work undertaken, and intellectually framed, by the disciplines of Anthropology and Tikanga Māori Cultural Studies. This includes participant observation fieldwork; death, ritual, liminality and oral traditions; the marae context; western and indigenous worldviews and epistemologies; as well as compositional mechanisms and tensions. 

Part II: addresses some logistics of tangihanga, and introduces key ethnohistoric and ethnographic reflexions, which lead into select participant interviews that act to inform the work. These provide the anthropological other voice, and explore realities and concepts which are at the same time distinct from, yet similar to, my own.

Part III: relates five brief tangihanga narratives which present genealogically-inflected ethnographies of death, and facilitate discussions pertaining to the core focus of the thesis. Thereafter the substantive chapter material deliberates upon processes and experiences of the arrival of death in the Māori world, as we return to the marae and eventually embrace the final moments of closing the lid of the casket in preparation for interment.

With time, we can see different, innovative ideas and practices being introduced as each new generation, with their respective priorities, subsequently metamorphose the complex rubric of tangihanga. For example, transnational Māori must find new ways to cope with tūpāpaku on foreign shores, and they can also be seen to introduce non-traditional elements when returning tūpāpaku home to Aotearoa. Concern regarding the dietary health of many Māori means we are more aware of the need to reduce fat, salt and sugar intakes, so on many marae meat is becoming leaner, whilst vegetarian and gluten free options are being increasingly considered. Also, premium wall space is diminishing as growing numbers of images arrive with the passing of kin members, so the likes of digital photo albums are being introduced; reflecting increasing new technologies on marae that also includes mobile phones, iPads, laptop computers and so forth. Change seems inevitable and change, in many forms, will continue to encroach on our cultural sensibilities and abodes.

As older generations perpetuate age-old traditions, and younger generations acculturate new priorities, change is no longer on the horizon of our marae, but has arrived to affect tangihanga and marae practices. This said, the Māori remain pragmatic and resilient to the winds of change, and this study shows our ability to adapt, as and where need be, whilst also foreboding future generations be as adaptable and ready to change; at the same time as maintaining core cultural traditions and practices. In its most basic form this thesis shows that whilst it matters what clothes we dress our tūpāpaku in, the taonga displayed, the form of burial vessel chosen, mode of disposal and so forth, the rubric of tangihanga nonetheless prioritises the interests of Maori as a collective, communally sharing the complex logistics and burdens of death, as we celebrate a life lived, and lost, collectively.

This research will primarily consider the use of tangible materials, objects, and artefacts observable in contemporary tangihanga experiences and question how modernising or secular ideologies have impacted funerary practices for 21st century Māori. Throughout the course of this research I also intend to look into:

•	What taonga, materials, and objects are observable at tangihanga and why?
•	Are these items deemed ritually symbolic, and if so how and why?
•	What is the familial and cultural relevance and significance of such items?
•	What (if any) values and ideologies do these items express, transpose and/or communicate?
•	What garments and or taonga are permitted (or not) to adorn the tūpāpaku? Why or why not?
•	Are all types of photographs and/or images permitted to be displayed, if so where, are there restrictions, and if so then what and why?
•	Does the immediate physical environment make any difference to the use of materials, objects and artefacts in funerary practices, and if so how and why?

Twenty-first century Māori continue to hold fast to age-old traditions, at the same time as being flexible and adapting with changing times. This body of work considers aspects of our earlier funerary traditions, and discusses current traditions, before concluding with postulations regarding potential new practices. As Māori and Pākehā of Aotearoa NZ there is much we have yet to learn from each other, and still much more we might share with our other global contemporaries.

Moe mai ra koutou i te moengaroa o te Ariki
He tohu aroha tēnei mō koutou katoa

year: 2014