title: Revising Z: part I - logic and semantics

authors: Henson, Martin C.

subjects: specification language Z

abstract: This is the first of two related papers. We introduce a simple specification logic ZC comprising a logic and a semantics (in ZF set theory) within which the logic is sound. We then provide an interpretation for (a rational reconstruction of) the specification language Z within ZC. As a result we obtain a sound logic for Z, including a basic schema calculus.

text: Revising Z: part I - logic and semantics This is the first of two related papers. We introduce a simple specification logic ZC comprising a logic and a semantics (in ZF set theory) within which the logic is sound. We then provide an interpretation for (a rational reconstruction of) the specification language Z within ZC. As a result we obtain a sound logic for Z, including a basic schema calculus.

year: 1999-12-01

title: Identify Survey: Community and advocacy report

authors: Fenaughty, John

abstract: The Identify survey is the largest study focused on rainbow young people (aged 14-26) in Aotearoa New Zealand to date. This survey was live between February and August 2021. The research team is a diverse array of rainbow community youth organisations, leaders and researchers. The research team are united in our belief that excellent survey results can help inform ways in which we can improve rainbow lives in Aotearoa New Zealand and beyond. In total, 4784 rainbow young people and 434 of their allies took part in the survey. The findings in this report are based on the survey responses of rainbow young people.  Identify was very successful at generating a wide and diverse sample of rainbow young people, including 2045 (43%) who were currently in secondary education, 1640 (34%) who were in post-secondary education, and 1099 (23%) who were not in education but were either in paid or unpaid employment, or were unemployed. There was a good spread of ethnicities reported, and at a total-response level, 12% were Māori; 4% Pacific; 9% Asian; and 71% Pākehā, NZ European, or another European identity. There were also around 1% respectively of participants who were Middle Eastern, Latin American, African, or North American. For this age bracket, this distribution is disproportionally white and underrepresents Pacific populations, which is a limitation we recognise in our recommendations. Participants reported a wide array of gender identities and modalities. Broadly, 52% of participants were classified as cisgender women/girls (39%) or men/ boys (13%), 14% as trans men/boys or trans women/girls, 30% as non-binary and 4% as questioning their gender. Similarly, a wide array of sexualities was reported. Participants with intersex variations or variations of sex characteristics were also registered, accounting for approximately 1% of the cohort. Just over two in five participants were identified as disabled.

text: Identify Survey: Community and advocacy report The Identify survey is the largest study focused on rainbow young people (aged 14-26) in Aotearoa New Zealand to date. This survey was live between February and August 2021. The research team is a diverse array of rainbow community youth organisations, leaders and researchers. The research team are united in our belief that excellent survey results can help inform ways in which we can improve rainbow lives in Aotearoa New Zealand and beyond. In total, 4784 rainbow young people and 434 of their allies took part in the survey. The findings in this report are based on the survey responses of rainbow young people.  Identify was very successful at generating a wide and diverse sample of rainbow young people, including 2045 (43%) who were currently in secondary education, 1640 (34%) who were in post-secondary education, and 1099 (23%) who were not in education but were either in paid or unpaid employment, or were unemployed. There was a good spread of ethnicities reported, and at a total-response level, 12% were Māori; 4% Pacific; 9% Asian; and 71% Pākehā, NZ European, or another European identity. There were also around 1% respectively of participants who were Middle Eastern, Latin American, African, or North American. For this age bracket, this distribution is disproportionally white and underrepresents Pacific populations, which is a limitation we recognise in our recommendations. Participants reported a wide array of gender identities and modalities. Broadly, 52% of participants were classified as cisgender women/girls (39%) or men/ boys (13%), 14% as trans men/boys or trans women/girls, 30% as non-binary and 4% as questioning their gender. Similarly, a wide array of sexualities was reported. Participants with intersex variations or variations of sex characteristics were also registered, accounting for approximately 1% of the cohort. Just over two in five participants were identified as disabled.

year: 2022

title: Mormonism and the white possessive: Moving critical indigenous studies theory into the religious realm

authors: Simon, Hemopereki

abstract: This essay responds to the pressing need to pursue topics related to Mormonism from a research perspective that is at once critical, culturally affirming, and grounded in Indigenous views. The goal here is to provide a theoretical framework for Critical Indigenous Studies perspectives to emerge in Mormon and Lamanite Studies. I therefore submit the following questions as a contribution to and critique of Lamanite Studies within the broader fields of Mormon, Cultural, and Religious Studies:
1. Which theoretical frame(s) from Critical Indigenous 
Studies is/are best suited to address Lamanite and Mormon issues? 
2. How might we reframe current Critical Indigenous 
Studies Theory to undertake research on Mormon and 
Western religious topics? 

To address these questions, the article first outlines its 
positionality as a basis for understanding Simon’s approach to the research. The bulk of the research here focuses on describing Lamanitism in terms of its relationship to racism and whiteness. The article therefore continues with a description of the figure of 
Hagoth in The Book of Mormon, with a particular emphasis on their relationship to Te Moana-Nui-ā-Kiwa. From there the article outlines Unger’s theorem of contextuality and considers how Lamanitism might be considered an “artificial context” from a Critical Indigenous Studies perspective. A discussion of the Doctrine of Discovery, Manifest Destiny, and Moana Jackson’s idea of the culture of colonization is followed by a description of the “Racial Contract” and its speculative extension to Indigenous adherents of the Mormon Church. The article then explicates important and interrelated tikanga values from Te Ao Māori such as tapu and mana. Lastly, the article identifies the “white possessive” as a key doctrine for Critical Indigenous Studies and undertakes a reworking of the doctrine for its application to the Mormon Church. More specifically, I transmute the notion “white patriarchal sovereignty” into “white patriarchal salvation” in order to tailor it to critical Indigenous discussions of the Church. 
In my conclusion I attempt to answer the question – What is to be done? I assert that the Church is in conflict with the cultural revival of Te Ao Māori and the idea of “original instructions.” The Church’s claim to salvific truth and thinking is contradicted by my very identity and culturally informed ontology. The ensuing discussion confirms that as a colonizing entity the Church operates parallel to the government as a co-invading force in Indigenous lands. The idea of a Lamanite people as Polynesians, which includes Māori is called into question. I provide a continuum model to explain Indigenous realities in relation to religiosity and decolonization and suggest some topics as case studies for further investigation. The true purpose of this article is to facilitate the integration of critical Indigenous with Mormon and/or Lamanite Studies to bring about much-needed dialogue, discussion, and debate on the place of indigeneity in The Church of Jesus Christ of Latter-Day Saints.

text: Mormonism and the white possessive: Moving critical indigenous studies theory into the religious realm This essay responds to the pressing need to pursue topics related to Mormonism from a research perspective that is at once critical, culturally affirming, and grounded in Indigenous views. The goal here is to provide a theoretical framework for Critical Indigenous Studies perspectives to emerge in Mormon and Lamanite Studies. I therefore submit the following questions as a contribution to and critique of Lamanite Studies within the broader fields of Mormon, Cultural, and Religious Studies:
1. Which theoretical frame(s) from Critical Indigenous 
Studies is/are best suited to address Lamanite and Mormon issues? 
2. How might we reframe current Critical Indigenous 
Studies Theory to undertake research on Mormon and 
Western religious topics? 

To address these questions, the article first outlines its 
positionality as a basis for understanding Simon’s approach to the research. The bulk of the research here focuses on describing Lamanitism in terms of its relationship to racism and whiteness. The article therefore continues with a description of the figure of 
Hagoth in The Book of Mormon, with a particular emphasis on their relationship to Te Moana-Nui-ā-Kiwa. From there the article outlines Unger’s theorem of contextuality and considers how Lamanitism might be considered an “artificial context” from a Critical Indigenous Studies perspective. A discussion of the Doctrine of Discovery, Manifest Destiny, and Moana Jackson’s idea of the culture of colonization is followed by a description of the “Racial Contract” and its speculative extension to Indigenous adherents of the Mormon Church. The article then explicates important and interrelated tikanga values from Te Ao Māori such as tapu and mana. Lastly, the article identifies the “white possessive” as a key doctrine for Critical Indigenous Studies and undertakes a reworking of the doctrine for its application to the Mormon Church. More specifically, I transmute the notion “white patriarchal sovereignty” into “white patriarchal salvation” in order to tailor it to critical Indigenous discussions of the Church. 
In my conclusion I attempt to answer the question – What is to be done? I assert that the Church is in conflict with the cultural revival of Te Ao Māori and the idea of “original instructions.” The Church’s claim to salvific truth and thinking is contradicted by my very identity and culturally informed ontology. The ensuing discussion confirms that as a colonizing entity the Church operates parallel to the government as a co-invading force in Indigenous lands. The idea of a Lamanite people as Polynesians, which includes Māori is called into question. I provide a continuum model to explain Indigenous realities in relation to religiosity and decolonization and suggest some topics as case studies for further investigation. The true purpose of this article is to facilitate the integration of critical Indigenous with Mormon and/or Lamanite Studies to bring about much-needed dialogue, discussion, and debate on the place of indigeneity in The Church of Jesus Christ of Latter-Day Saints.

year: 2022