title: Visitors' satisfaction with heritage sites in New Zealand: Causes and complexities, clusters and causes

authors: Trinh, Thi Thu

subjects: Heritage Tourism

abstract: The thesis presents findings from a survey of over 1,000 visitors at three New Zealand heritage sites. These sites were Te Puia, the Rotorua Bathhouse Museum and the Rangiriri Battlefield Interpretation Centre. All three represent a key period in New Zealand’s history from the period of approximately 1840 to 1900, but in the case of Te Puia there is also a continuing contemporary cultural importance. This last site, located in Rotorua, was founded as the Maori Arts and Crafts Institute and was established to perpetuate Maori tradition skills in areas such as carving and weaving. Its location was in part determined by the volcanic nature of the valley, long inhabited by members of Te Arawa tribal people. The site has a strong connection with tourism as Te Arawa have entertained tourists from the mid-nineteenth century in the volcanic area. The site therefore represents a tourism site from the perspective of history, culture and natural heritage. The Bathhouse Museum represents a period of late colonial architecture while the third site, the Rangiriri Battlefield is based on the remnants of the Pa (Maori fortifications) that was the site of a battle between the colonial government forces and the Maori Kingi movement on November 23rd 1840.

The motive for the research was to provide a profile of visitors for the respective sites and their management, and then to assess to what degree socio-demographics might be explanatory variables in determining future visitation. The core theories being employed revolved around concepts of levels of interest in heritage and historic sites, the intellectual search for knowledge, and the degree to which people became involved in the activity of heritage site visitation. The work was driven by the finding that only about 11 per cent of visits to cultural tourism sites were ‘purposeful’ tourists as defined by McKercher and Du Cros (2002). Being purposeful implies having specific degrees of interest, of becoming involved and possibly seeking meanings that implied senses of identity. That is, self-awareness accrued from having a better understanding of the past as a means of knowing about the present. This conceptualisation implies use of the theories of involvement, benefits and self-awareness, and the managerial aspects of interpretation.  Normally such an approach has been seen by many researchers as a determinant of satisfaction, but in this thesis satisfaction is not seen as simply an end to a process. Rather, this thesis argues that to be satisfied entails not only cognitive and affective components, but also the conative. That conative component can include making recommendations to others, making visits to other heritage sites, or joining organisations associated with heritage sites such as the New Zealand Historic Place Trust. These form key themes in the literature review.

Unfortunately, while these premises emerged from the literature review and informed the hypotheses that are later described in the thesis, they were not wholly supported by the data. It is suggested that one reason for this, from a statistical perspective, was that measures used were subject to multi-collinearity and auto-correlation – put simply, many of the variables are not independent from each other. For example, it is suggested that satisfaction is actually enhanced by subsequently being able to make recommendations to friends and others; that the act of making a recommendation enhances one’s own self in both the eyes of that friend or through an enhanced self- perception of being helpful, and thus auto-correlation may exist between these variables.

This realisation thus leads, in the conclusions of Chapter Eight, to new suggestions for potential future researchers concerning ways of looking at the nature of involvement that draw on distinctions between situational and enduring involvement. Finally, it also needs to be noted that tourists are not lay historians, but are the makers of their holidays, and hence the debate is contextualised within the act of being on holiday, which itself is a period of escape and relaxation for many. Hence the relationships being examined in this thesis are complex, interactive and yet rewarding to untangle.

text: Visitors' satisfaction with heritage sites in New Zealand: Causes and complexities, clusters and causes The thesis presents findings from a survey of over 1,000 visitors at three New Zealand heritage sites. These sites were Te Puia, the Rotorua Bathhouse Museum and the Rangiriri Battlefield Interpretation Centre. All three represent a key period in New Zealand’s history from the period of approximately 1840 to 1900, but in the case of Te Puia there is also a continuing contemporary cultural importance. This last site, located in Rotorua, was founded as the Maori Arts and Crafts Institute and was established to perpetuate Maori tradition skills in areas such as carving and weaving. Its location was in part determined by the volcanic nature of the valley, long inhabited by members of Te Arawa tribal people. The site has a strong connection with tourism as Te Arawa have entertained tourists from the mid-nineteenth century in the volcanic area. The site therefore represents a tourism site from the perspective of history, culture and natural heritage. The Bathhouse Museum represents a period of late colonial architecture while the third site, the Rangiriri Battlefield is based on the remnants of the Pa (Maori fortifications) that was the site of a battle between the colonial government forces and the Maori Kingi movement on November 23rd 1840.

The motive for the research was to provide a profile of visitors for the respective sites and their management, and then to assess to what degree socio-demographics might be explanatory variables in determining future visitation. The core theories being employed revolved around concepts of levels of interest in heritage and historic sites, the intellectual search for knowledge, and the degree to which people became involved in the activity of heritage site visitation. The work was driven by the finding that only about 11 per cent of visits to cultural tourism sites were ‘purposeful’ tourists as defined by McKercher and Du Cros (2002). Being purposeful implies having specific degrees of interest, of becoming involved and possibly seeking meanings that implied senses of identity. That is, self-awareness accrued from having a better understanding of the past as a means of knowing about the present. This conceptualisation implies use of the theories of involvement, benefits and self-awareness, and the managerial aspects of interpretation.  Normally such an approach has been seen by many researchers as a determinant of satisfaction, but in this thesis satisfaction is not seen as simply an end to a process. Rather, this thesis argues that to be satisfied entails not only cognitive and affective components, but also the conative. That conative component can include making recommendations to others, making visits to other heritage sites, or joining organisations associated with heritage sites such as the New Zealand Historic Place Trust. These form key themes in the literature review.

Unfortunately, while these premises emerged from the literature review and informed the hypotheses that are later described in the thesis, they were not wholly supported by the data. It is suggested that one reason for this, from a statistical perspective, was that measures used were subject to multi-collinearity and auto-correlation – put simply, many of the variables are not independent from each other. For example, it is suggested that satisfaction is actually enhanced by subsequently being able to make recommendations to friends and others; that the act of making a recommendation enhances one’s own self in both the eyes of that friend or through an enhanced self- perception of being helpful, and thus auto-correlation may exist between these variables.

This realisation thus leads, in the conclusions of Chapter Eight, to new suggestions for potential future researchers concerning ways of looking at the nature of involvement that draw on distinctions between situational and enduring involvement. Finally, it also needs to be noted that tourists are not lay historians, but are the makers of their holidays, and hence the debate is contextualised within the act of being on holiday, which itself is a period of escape and relaxation for many. Hence the relationships being examined in this thesis are complex, interactive and yet rewarding to untangle.

year: 2013

title: Ngā kīrehu o Te Arawa ki Rotorua

authors: Morrison, Scott Jeffrey Tipene

subjects: Te reo Māori

abstract: Ko te reo Māori he reo tuauriuri whāioio, ā, he reo i kōhure ake i te whenua e kīa nei ko Aotearoa. Heoi anō, ka tae mai te Pākehā ki konei noho ai, ā, ka whārikihia ko ā rātou ture hei tauira tikanga mō ngā tāngata ki Aotearoa, ā, ko tō rātou reo hei reo whakaata whakaaro hei reo hoko parāoa hoki. I roto i ngā tau maha kua pahemo i raro i ēnei whakarite hou, kua memeha noa te reo Māori. Te mutu, i roto i ngā whakaakoranga hou i mahue ngā ahureitanga ake o te reo hei kawenga i te hihiri o te hinengaro Māori. Koinei ka tahuri ake au ki te whai i tētahi o ngā āhuatanga whakahirahira o te reo e mahue ana i roto i ngā akoranga i te reo hei reo tuarua.
Ko ngā kīrehu tētahi pekanga o te reo Māori kei te kaha te ngaro i te nuinga o ngā kaikōrero o te reo Māori o ēnei rā. Ki te waiho ērā momo kōrero kia moe, e kore e whakaara ake, ā, ko tōna mutunga, kua ngaro mō ake tonu atu. Kātahi tātou te ao Māori ka tangi mō tēnei āhuatanga nui o te reo ka ngaro i a tātou, ā, ko te rere a te ua koia anō kei te wai e riringi tonu nei te utu. Heoi anō, ki te mataara tātou, ki te whakaara ake i ēnei momo kōrero, ka whai kupu te reo Māori, ā, ka hoki mai te reo tuauriuri whāioio ki a tātou o tēnei reanga. Kei roto i ngā kīrehu e pupuri ana te wairua me te hinengaro Māori o ngā tūpuna o mua, arā, ka kite i te āhua o te whakaaro i roto i a rātou.
Ka tahuri ake au ki te whai i tēnei kaupapa kia whakaara ake anō ngā kīrehu kua roa e moe ana, ā, ki te kimi whakautu mō ētahi pātai i toko ake i te wā e whakaarohia ana te kaupapa nei. Tuatahi, i whakawhāiti taku titiro ki ngā kīrehu ake o Te Arawa waka e noho ana ki te rohe o Rotorua-nui-a-Kahumatamomoe. I pērā ai te whānui o taku titiro kia kore ai au e pokea e te kaupapa nei ka tahi, kia whakaara ake anō ai ngā kīrehu tūturu o tērā rohe kua tino roa nei e ngaro ana ka rua, ā, kia whakahoki mai ai ko aua kīrehu hei mahi mā tēnei reanga kōrero Māori kia ea ai te kōrero, "Ko Te Arawa māngai nui" ka toru. Tuarua, i whakawhānui ake taku titiro ki ngā kīrehu kei te mōhiotia e te motu.
Hei whakatutuki i taku kaupapa ka tirohia, ka wānangahia te kaupapa i raro i ngā upoko e whai ake nei. Kei te upoko tuatahi he whakamārama he aha au i whai ai i taku kaupapa mō ngā kīrehu. Kei te upoko tuarua he āta whakamārama i te kīrehu me ōna tikanga katoa, me ngā rerekētanga i waenganui i te kīrehu me ana hoa me te kīwaha, te huahuatau, te kupu whakarite, me te whakataukī. Ka titiro hoki ki ngā wāhi ka rangona, ka whakamahia rānei te kīrehu. Kei te upoko tuatoru ka tirohia ngā kīrehu kua kitea. E rua ngā wāhanga o tēnei upoko. Kei te wāhanga tuatahi ko ngā kīrehu o Te Arawa ki Rotorua me ā rātou whakamārama, kei te wāhanga tuarua ko ngā kīrehu o te motu whānui kua whakaraupapahia i raro anō i ngā upoko e whakaatu ana i te tikanga o ia kīrehu, me ā rātou whakamārama. Kei te whakamutunga ko te whakarārangi me te tūhonohono ake i ngā kitenga katoa i roto i aku rangahau, i aku wherawheratanga i te kaupapa nei me ngā hua ka puta ki te whāia ngā kīrehu i roto i ngā akoranga ki te hunga kātahi anō ka tahuri mai ki te whai i te reo Māori hei reo tuarua.
Kei konei ka whai wāhi ki te whakamārama i te huarahi i whāia e tutuki ai te kaupapa o tēnei mahi rangahau. I te wā e whakaarohia ana te kaupapa nei ka puta te whakaaro ki roto i a au kia kōrero tahi me ngā koroheke nō roto o Te Arawa waka, kia pātaihia rātou ki ō rātou mōhiotanga e pā ana ki tēnei kaupapa, me ngā kīrehu e mōhio ana rātou, kei te whakamahia rānei e rātou. Ka mutu, kia kōrero hoki ki ngā tāngata wetewete reo, ki ngā tāngata matatau, ki te rangatahi, me ngā koroheke o ngā iwi i waho atu o Te Arawa. Ehara i te mea he aha, heoi anō ki a au kāore kē he huarahi i tua atu i te kōrerorero-ā-tangata hei awhi i te rangahau o tēnei kaupapa. I pēnā ai te whakaaro nā te mea, ki a au ko te kīrehu he mea ka rangona i roto i ngā kōrerorero a te tangata, ā, he mea kāore e tino tuhituhi ana. Nā reira, i āta whakaaro au ko ngā wāhi kōrerorero noa a te tangata pea, ngā wāhi pai kia rapu mai i ēnei tūmomo kōrero. Nā, i whāia tēnei huarahi e au, ā, i tino whai hua tēnei o ngā huarahi. I kitea, i rangona ētahi kōrero whakamārama me ētahi o ngā kīrehu o Te Arawa i konei. Tāpiri atu ki tēnā, i rangona ngā whakaaro me ngā kōrero a ngā momo tāngata katoa, rangatahi mai, koroheke mai.
I tua atu i te kōrero tahi, arā anō ngā huarahi i whāia. I pūhia au e ngā hau kōhengihengi a Tāwhirimātea kia tae atu ki ngā tōpito katoa o Te Ika Roa a Māui; ki ngā whare pukapuka i Tāmaki, i Te Whanganui a Tara, i Kirikiriroa, i Pāmutana, i Rotorua. Hei aha? Hei āta rangahau i ngā kōrero e pā ana ki tēnei kaupapa. I reira i kitea ngā rīpoata tawhito me ngā rīpoata hou, ngā kohinga kōrero o namata, o nāianei hoki, me ngā reta i tuhia e ngā rangatira i tērā rautau, me ngā rārangi pukapuka e pupuri ana ngā kōrero o mua. I haere au ki Te Kōti Whenua Māori i Rotorua ki te pānui ngā kōrero e whakaatu ana i te noho a te Māori i ngā rā o nehe, me ngā kōrero i whakatakotohia e rātou ki mua i te aroaro o te kōti. I roto i ēnei tuhinga e mau ana ētahi kīrehu i whakahua ake i te wā i hui ai ngā tūpuna mō te whenua te kaupapa. Kei aua wāhi nui anō, arā, kei Tāmaki me Te Whanga Nui a Tara, e puritia ana ētahi tēpa kei runga nei ngā kōrero a ngā rangatira kua whetūrangitia. I tonoa kia whakarongo pīkari aku taringa ki ēnei tēpa, ā, i puta mai ētahi kīrehu i aua tēpa rā.
Nā ēnei momo huarahi i taea ai te whakaemi me te whakakao i ngā whakaaro me ngā kōrero katoa o tēnei tuhinga, ā, te putanga atu, kua whakarārangihia ngā kōrero, ngā whakaaro me ngā kīrehu i kitea mai, i rangona mai, i puta mai. 
Heoi anō, kāore te wai i marino i ngā wā katoa. I ētahi wā ka tae mai he raruraru, he uauatanga hei whakapakeke i te ara, he ngārara rānei hei whakapae i te huarahi. Ka pōuri te manawa nā te mea kāore au i whai wāhi ki te kōrero ki a Irirangi Tiakiawa rāua ko Tāmati Wharehuia i mua i tō rāua wehenga. I te whakatikatika au i a au anō ki te kōrero ki a Irirangi kātahi ia ka mate. Ka whakatika anō au ki te kōrero ki a Tāmati, ā, ka mate hoki tērā. Kāore e kore he kōrero, he mōhiotanga ā rāua hei whakamōmona i te tuhinga nei, engari e taea te pēhea? Ko tēnei mea te mate e kore e taea te karo, engari, i runga i tēnā āhua, kei te tangi tonu te mapu, kei te pōuri tonu te manawa.
I tua atu i tēnā, ka raruraru au i te korenga ōku e tino kite ngā kīrehu i roto i ngā tuhinga a te tangata. E tika ana te whakaaro, kāore ngā kīrehu e tino tuhituhi ana. I kitea ētahi i roto i ngā tuhinga, engari me uaua ka kitea mai ērā. E hia kē ngā hāora i whakapaua e au kia rapua mai ngā kīrehu e huna ana i roto i ngā pukapuka, i ngā reta, otirā i ngā momo tuhinga katoa a te tangata.
Ahakoa ēnei, he nui ngā painga i puta mai ki a au i roto i tēnei mahi rangahau. Ka mīharo katoa te kōrero tahi me ngā koroheke, i reira i āta rangona te reo o ngā mata o te ao kōhatu, me kī, te reo tuauriuri whāioio. I puta mai i a rātou ngā whakaaro tūturu o te hinengaro Māori tūturu hei awhi i te hanga o tēnei mahi rangahau. I pai anō rā taku haere ki te Whare Pukapuka o Turnbull i reira e pupuri ana ngā kōrero me ngā whakaahua a tua whakarere. I ētahi wā, nā te nui o ngā momo tuhinga Māori ātaahua i roto i taua whare pukapuka, ka titi taku haere ki kaupapa kē. Ahakoa i reira au mō te wiki kotahi, kāore rawa i oti i a au ngā tuhinga i hiahia au ki te pānui. Ko tētahi atu mea pai i puta mai ki a au i roto i tēnei mahi rangahau, ko te akoako i ētahi kīrehu, i ētahi kīwaha me ētahi whakataukī hou hei whakamahi māku i ngā wā e kōrero Māori ana au, me te whēkite o ētahi tuhinga Māori kāore anō au kia kite noa.
Heoi anō hei whakakapi i tēnei wāhanga, i hangaia mai tēnei pūtoi kīrehu hei whakaara ake i ngā kīrehu o Te Arawa ki Rotorua ka tahi, hei hua mā te hunga e ako ana i te reo Māori hei reo tuarua kia whai kupu tō rātou reo ka rua, hei whakahoki i ngā pātai i toko ake ai i te wā e whakaaroarohia ana tēnei kaupapa ka toru. Ināianei ka riro mā ngā kōrero, mā ngā tuhinga me ngā whakaaro kei te whai mai e whakatinana te kaupapa o tēnei mahi rangahau.

text: Ngā kīrehu o Te Arawa ki Rotorua Ko te reo Māori he reo tuauriuri whāioio, ā, he reo i kōhure ake i te whenua e kīa nei ko Aotearoa. Heoi anō, ka tae mai te Pākehā ki konei noho ai, ā, ka whārikihia ko ā rātou ture hei tauira tikanga mō ngā tāngata ki Aotearoa, ā, ko tō rātou reo hei reo whakaata whakaaro hei reo hoko parāoa hoki. I roto i ngā tau maha kua pahemo i raro i ēnei whakarite hou, kua memeha noa te reo Māori. Te mutu, i roto i ngā whakaakoranga hou i mahue ngā ahureitanga ake o te reo hei kawenga i te hihiri o te hinengaro Māori. Koinei ka tahuri ake au ki te whai i tētahi o ngā āhuatanga whakahirahira o te reo e mahue ana i roto i ngā akoranga i te reo hei reo tuarua.
Ko ngā kīrehu tētahi pekanga o te reo Māori kei te kaha te ngaro i te nuinga o ngā kaikōrero o te reo Māori o ēnei rā. Ki te waiho ērā momo kōrero kia moe, e kore e whakaara ake, ā, ko tōna mutunga, kua ngaro mō ake tonu atu. Kātahi tātou te ao Māori ka tangi mō tēnei āhuatanga nui o te reo ka ngaro i a tātou, ā, ko te rere a te ua koia anō kei te wai e riringi tonu nei te utu. Heoi anō, ki te mataara tātou, ki te whakaara ake i ēnei momo kōrero, ka whai kupu te reo Māori, ā, ka hoki mai te reo tuauriuri whāioio ki a tātou o tēnei reanga. Kei roto i ngā kīrehu e pupuri ana te wairua me te hinengaro Māori o ngā tūpuna o mua, arā, ka kite i te āhua o te whakaaro i roto i a rātou.
Ka tahuri ake au ki te whai i tēnei kaupapa kia whakaara ake anō ngā kīrehu kua roa e moe ana, ā, ki te kimi whakautu mō ētahi pātai i toko ake i te wā e whakaarohia ana te kaupapa nei. Tuatahi, i whakawhāiti taku titiro ki ngā kīrehu ake o Te Arawa waka e noho ana ki te rohe o Rotorua-nui-a-Kahumatamomoe. I pērā ai te whānui o taku titiro kia kore ai au e pokea e te kaupapa nei ka tahi, kia whakaara ake anō ai ngā kīrehu tūturu o tērā rohe kua tino roa nei e ngaro ana ka rua, ā, kia whakahoki mai ai ko aua kīrehu hei mahi mā tēnei reanga kōrero Māori kia ea ai te kōrero, "Ko Te Arawa māngai nui" ka toru. Tuarua, i whakawhānui ake taku titiro ki ngā kīrehu kei te mōhiotia e te motu.
Hei whakatutuki i taku kaupapa ka tirohia, ka wānangahia te kaupapa i raro i ngā upoko e whai ake nei. Kei te upoko tuatahi he whakamārama he aha au i whai ai i taku kaupapa mō ngā kīrehu. Kei te upoko tuarua he āta whakamārama i te kīrehu me ōna tikanga katoa, me ngā rerekētanga i waenganui i te kīrehu me ana hoa me te kīwaha, te huahuatau, te kupu whakarite, me te whakataukī. Ka titiro hoki ki ngā wāhi ka rangona, ka whakamahia rānei te kīrehu. Kei te upoko tuatoru ka tirohia ngā kīrehu kua kitea. E rua ngā wāhanga o tēnei upoko. Kei te wāhanga tuatahi ko ngā kīrehu o Te Arawa ki Rotorua me ā rātou whakamārama, kei te wāhanga tuarua ko ngā kīrehu o te motu whānui kua whakaraupapahia i raro anō i ngā upoko e whakaatu ana i te tikanga o ia kīrehu, me ā rātou whakamārama. Kei te whakamutunga ko te whakarārangi me te tūhonohono ake i ngā kitenga katoa i roto i aku rangahau, i aku wherawheratanga i te kaupapa nei me ngā hua ka puta ki te whāia ngā kīrehu i roto i ngā akoranga ki te hunga kātahi anō ka tahuri mai ki te whai i te reo Māori hei reo tuarua.
Kei konei ka whai wāhi ki te whakamārama i te huarahi i whāia e tutuki ai te kaupapa o tēnei mahi rangahau. I te wā e whakaarohia ana te kaupapa nei ka puta te whakaaro ki roto i a au kia kōrero tahi me ngā koroheke nō roto o Te Arawa waka, kia pātaihia rātou ki ō rātou mōhiotanga e pā ana ki tēnei kaupapa, me ngā kīrehu e mōhio ana rātou, kei te whakamahia rānei e rātou. Ka mutu, kia kōrero hoki ki ngā tāngata wetewete reo, ki ngā tāngata matatau, ki te rangatahi, me ngā koroheke o ngā iwi i waho atu o Te Arawa. Ehara i te mea he aha, heoi anō ki a au kāore kē he huarahi i tua atu i te kōrerorero-ā-tangata hei awhi i te rangahau o tēnei kaupapa. I pēnā ai te whakaaro nā te mea, ki a au ko te kīrehu he mea ka rangona i roto i ngā kōrerorero a te tangata, ā, he mea kāore e tino tuhituhi ana. Nā reira, i āta whakaaro au ko ngā wāhi kōrerorero noa a te tangata pea, ngā wāhi pai kia rapu mai i ēnei tūmomo kōrero. Nā, i whāia tēnei huarahi e au, ā, i tino whai hua tēnei o ngā huarahi. I kitea, i rangona ētahi kōrero whakamārama me ētahi o ngā kīrehu o Te Arawa i konei. Tāpiri atu ki tēnā, i rangona ngā whakaaro me ngā kōrero a ngā momo tāngata katoa, rangatahi mai, koroheke mai.
I tua atu i te kōrero tahi, arā anō ngā huarahi i whāia. I pūhia au e ngā hau kōhengihengi a Tāwhirimātea kia tae atu ki ngā tōpito katoa o Te Ika Roa a Māui; ki ngā whare pukapuka i Tāmaki, i Te Whanganui a Tara, i Kirikiriroa, i Pāmutana, i Rotorua. Hei aha? Hei āta rangahau i ngā kōrero e pā ana ki tēnei kaupapa. I reira i kitea ngā rīpoata tawhito me ngā rīpoata hou, ngā kohinga kōrero o namata, o nāianei hoki, me ngā reta i tuhia e ngā rangatira i tērā rautau, me ngā rārangi pukapuka e pupuri ana ngā kōrero o mua. I haere au ki Te Kōti Whenua Māori i Rotorua ki te pānui ngā kōrero e whakaatu ana i te noho a te Māori i ngā rā o nehe, me ngā kōrero i whakatakotohia e rātou ki mua i te aroaro o te kōti. I roto i ēnei tuhinga e mau ana ētahi kīrehu i whakahua ake i te wā i hui ai ngā tūpuna mō te whenua te kaupapa. Kei aua wāhi nui anō, arā, kei Tāmaki me Te Whanga Nui a Tara, e puritia ana ētahi tēpa kei runga nei ngā kōrero a ngā rangatira kua whetūrangitia. I tonoa kia whakarongo pīkari aku taringa ki ēnei tēpa, ā, i puta mai ētahi kīrehu i aua tēpa rā.
Nā ēnei momo huarahi i taea ai te whakaemi me te whakakao i ngā whakaaro me ngā kōrero katoa o tēnei tuhinga, ā, te putanga atu, kua whakarārangihia ngā kōrero, ngā whakaaro me ngā kīrehu i kitea mai, i rangona mai, i puta mai. 
Heoi anō, kāore te wai i marino i ngā wā katoa. I ētahi wā ka tae mai he raruraru, he uauatanga hei whakapakeke i te ara, he ngārara rānei hei whakapae i te huarahi. Ka pōuri te manawa nā te mea kāore au i whai wāhi ki te kōrero ki a Irirangi Tiakiawa rāua ko Tāmati Wharehuia i mua i tō rāua wehenga. I te whakatikatika au i a au anō ki te kōrero ki a Irirangi kātahi ia ka mate. Ka whakatika anō au ki te kōrero ki a Tāmati, ā, ka mate hoki tērā. Kāore e kore he kōrero, he mōhiotanga ā rāua hei whakamōmona i te tuhinga nei, engari e taea te pēhea? Ko tēnei mea te mate e kore e taea te karo, engari, i runga i tēnā āhua, kei te tangi tonu te mapu, kei te pōuri tonu te manawa.
I tua atu i tēnā, ka raruraru au i te korenga ōku e tino kite ngā kīrehu i roto i ngā tuhinga a te tangata. E tika ana te whakaaro, kāore ngā kīrehu e tino tuhituhi ana. I kitea ētahi i roto i ngā tuhinga, engari me uaua ka kitea mai ērā. E hia kē ngā hāora i whakapaua e au kia rapua mai ngā kīrehu e huna ana i roto i ngā pukapuka, i ngā reta, otirā i ngā momo tuhinga katoa a te tangata.
Ahakoa ēnei, he nui ngā painga i puta mai ki a au i roto i tēnei mahi rangahau. Ka mīharo katoa te kōrero tahi me ngā koroheke, i reira i āta rangona te reo o ngā mata o te ao kōhatu, me kī, te reo tuauriuri whāioio. I puta mai i a rātou ngā whakaaro tūturu o te hinengaro Māori tūturu hei awhi i te hanga o tēnei mahi rangahau. I pai anō rā taku haere ki te Whare Pukapuka o Turnbull i reira e pupuri ana ngā kōrero me ngā whakaahua a tua whakarere. I ētahi wā, nā te nui o ngā momo tuhinga Māori ātaahua i roto i taua whare pukapuka, ka titi taku haere ki kaupapa kē. Ahakoa i reira au mō te wiki kotahi, kāore rawa i oti i a au ngā tuhinga i hiahia au ki te pānui. Ko tētahi atu mea pai i puta mai ki a au i roto i tēnei mahi rangahau, ko te akoako i ētahi kīrehu, i ētahi kīwaha me ētahi whakataukī hou hei whakamahi māku i ngā wā e kōrero Māori ana au, me te whēkite o ētahi tuhinga Māori kāore anō au kia kite noa.
Heoi anō hei whakakapi i tēnei wāhanga, i hangaia mai tēnei pūtoi kīrehu hei whakaara ake i ngā kīrehu o Te Arawa ki Rotorua ka tahi, hei hua mā te hunga e ako ana i te reo Māori hei reo tuarua kia whai kupu tō rātou reo ka rua, hei whakahoki i ngā pātai i toko ake ai i te wā e whakaaroarohia ana tēnei kaupapa ka toru. Ināianei ka riro mā ngā kōrero, mā ngā tuhinga me ngā whakaaro kei te whai mai e whakatinana te kaupapa o tēnei mahi rangahau.

year: 1999

title: Extreme high lichen growth rates detected in recently deglaciated areas in Tierra del Fuego

authors: Sancho, Leopoldo G.

subjects: Tierra del Fuego

abstract: The goals of this study were to accurately determine the annual growth rate of two key lichen species for lichenometric studies in Tierra del Fuego and to provide more information on recent glacial evolution in the southernmost mountain range of South America. The study site was located on recent moraines deposited in front of a terminus of Pia Glacier in the East Arm of Pia Bay, a fjord of the Beagle Channel. Lichenometric measurements were made of the maximum and minimum axes on the five largest thalli of Rhizocarpon geographicum and Placopsis perrugosa at selected localities in the recently deglaciated area. Average growth rates were estimated from dated surfaces to be 0.63 mm year⁻¹ for R. geographicum and of 9.0 mm year⁻¹ for P. perrugosa. However, maximum growth rate of individual thalli of P. perrugosa could be as high as about 20 mm year⁻¹ increase in diameter directly measured from comparison between pictures taken over a 2-year interval. Both species had an almost linear increase in diameter size with the age of the rock surfaces and the distance from the glacier. The rapid colonization and growth of the lichens is mirrored by the higher plants with ecesis for Nothofagus trees being estimated at 4 years and height growth elongation at 30 cm year⁻¹.

text: Extreme high lichen growth rates detected in recently deglaciated areas in Tierra del Fuego The goals of this study were to accurately determine the annual growth rate of two key lichen species for lichenometric studies in Tierra del Fuego and to provide more information on recent glacial evolution in the southernmost mountain range of South America. The study site was located on recent moraines deposited in front of a terminus of Pia Glacier in the East Arm of Pia Bay, a fjord of the Beagle Channel. Lichenometric measurements were made of the maximum and minimum axes on the five largest thalli of Rhizocarpon geographicum and Placopsis perrugosa at selected localities in the recently deglaciated area. Average growth rates were estimated from dated surfaces to be 0.63 mm year⁻¹ for R. geographicum and of 9.0 mm year⁻¹ for P. perrugosa. However, maximum growth rate of individual thalli of P. perrugosa could be as high as about 20 mm year⁻¹ increase in diameter directly measured from comparison between pictures taken over a 2-year interval. Both species had an almost linear increase in diameter size with the age of the rock surfaces and the distance from the glacier. The rapid colonization and growth of the lichens is mirrored by the higher plants with ecesis for Nothofagus trees being estimated at 4 years and height growth elongation at 30 cm year⁻¹.

year: 2010