title: New Zealand Mustelids and the Ecomorphometrics of Mandibles

authors: Hill, Carly Michelle

subjects: Ferret

abstract: Three species of Mustelidae are found in New Zealand: ferrets (Mustela furo), stoats (Mustela erminea), and weasels (Mustela nivalis vulgaris). The introduction and spread of mustelids into a wide range of habitats different from those of their native lands has provided an opportunity to study the impacts that habitat differences might had on mustelid mandible morphology, especially stoats which are more widespread in New Zealand. Geometric morphometrics were used to make comparisons of the morphological variation of mandibles within and between the three New Zealand species. Each mandible had 24 landmarks. There was size sexual dimorphism within each species but no shape sexual dimorphism. However, there was between species allometry and mandible shape differences, which can be related to diet composition and the bite force required to kill prey. The second comparison examined the morphological plasticity of stoat mandibles collected across ten New Zealand habitats and one English location. There was no shape sexual dimorphism and the degree of size sexual dimorphism was different at each location. Male stoats had a high variation in mandible size likely from size plasticity in a response to differential prey availability during growth. Some locations had significantly different mandible shapes from others, these matched differences in biomechanical advantage and likely represents adaptation to the environment. Mandible shape of stoats was correlated with rainfall which has been correlated to mice density. My results also called the into question the correlation between mandible size and skull size, which now requires further study.

text: New Zealand Mustelids and the Ecomorphometrics of Mandibles Three species of Mustelidae are found in New Zealand: ferrets (Mustela furo), stoats (Mustela erminea), and weasels (Mustela nivalis vulgaris). The introduction and spread of mustelids into a wide range of habitats different from those of their native lands has provided an opportunity to study the impacts that habitat differences might had on mustelid mandible morphology, especially stoats which are more widespread in New Zealand. Geometric morphometrics were used to make comparisons of the morphological variation of mandibles within and between the three New Zealand species. Each mandible had 24 landmarks. There was size sexual dimorphism within each species but no shape sexual dimorphism. However, there was between species allometry and mandible shape differences, which can be related to diet composition and the bite force required to kill prey. The second comparison examined the morphological plasticity of stoat mandibles collected across ten New Zealand habitats and one English location. There was no shape sexual dimorphism and the degree of size sexual dimorphism was different at each location. Male stoats had a high variation in mandible size likely from size plasticity in a response to differential prey availability during growth. Some locations had significantly different mandible shapes from others, these matched differences in biomechanical advantage and likely represents adaptation to the environment. Mandible shape of stoats was correlated with rainfall which has been correlated to mice density. My results also called the into question the correlation between mandible size and skull size, which now requires further study.

year: 2017

title: Embodied boarders: Snowboarding, status and style.

authors: Thorpe, Holly Aysha

subjects: education

abstract: The body is a symbol of status, a system of social markings and a site of distinctions. Drawing on documentary and visual sources, combined with participant observations, this article explores the body as a signifier through an examination of numerous cultural practices used by snowboarders to distinguish themselves from non-snowboarders and each other. In examining embodied snowboarders I firstly analyse their cultural tastes and styles of dress, language and bodily deportment. Secondly, I consider how boarders earn symbolic capital through demonstrations of commitment, physical prowess and risk taking. This analysis implicitly views the body as a social phenomenon, that is, it conceptualises the body as a possessor of power, a form of status, a bearer of symbolic value and a form of physical capital. The body now plays a central role in producing and reproducing social groups and the "embodied boarder" is an important case study for understanding how contemporary youth both construct and make sense of their worlds.

text: Embodied boarders: Snowboarding, status and style. The body is a symbol of status, a system of social markings and a site of distinctions. Drawing on documentary and visual sources, combined with participant observations, this article explores the body as a signifier through an examination of numerous cultural practices used by snowboarders to distinguish themselves from non-snowboarders and each other. In examining embodied snowboarders I firstly analyse their cultural tastes and styles of dress, language and bodily deportment. Secondly, I consider how boarders earn symbolic capital through demonstrations of commitment, physical prowess and risk taking. This analysis implicitly views the body as a social phenomenon, that is, it conceptualises the body as a possessor of power, a form of status, a bearer of symbolic value and a form of physical capital. The body now plays a central role in producing and reproducing social groups and the "embodied boarder" is an important case study for understanding how contemporary youth both construct and make sense of their worlds.

year: 2004

title: Taku Kuru Pounamu

authors: Pihama, Leonie

abstract: ‘Taku kuru pounamu’ (My precious adornment) is a whakataukī that speaks of a child who is loved and cherished by their whānau. It represents for us the essence of this publication, an expression of the collective wisdom and values of our ancestors, and the adoration that we have for our tamariki. A selection of whakataukī, or ancestral sayings, form the basis of this publication. Each whakataukī reflects the centrality and importance of children in the Māori world. They also give insights into practices that uplift our tamariki, mokopuna and wider whānau.
‘Taku kuru pounamu’ was born out of the research project ‘Tiakina Te Pā Harakeke’ which explores the mana of te pā harakeke, the collective values that nourish all whanau members. ‘Tiakina Te Pā Harakeke’ provided an opportunity to investigate and understand more fully our knowledge, beliefs and practices relating to whānau, and more specifically childrearing, in the Māori world. What we found was confirmation that our own tikanga, our cultural practices, are about enhancing the well-being of tamariki as taonga within our whānau, hapū and iwi.
This is a small selection of whakataukī. Many of them remind us that we need to be mindful of our actions. We must always treat each other with care and respect, especially our children. Our actions should ensure the safety and well-being of our tamariki, mokopuna, and whānau, and should never be harmful. These are critical messages passed to us by our tūpuna. These ancestral messages provide us with examples of traditional childrearing philosophies and practices.
Many valuable lessons are encoded in the language of whakataukī and in this publication we touch on but a few. In deciding which whakataukī should feature, it was important for us to acknowledge the voices of those who contributed to ‘Tiakina Te Pā Harakeke’ and to include, where possible, whakataukī shared with us by kaumātua during our interviews. A number of other whakataukī pertinent to the whānau context, have also been included as examples of how we can draw upon ancestral knowledge to support the care and nurturing of our tamariki and mokopuna today. While there is a wealth of whakataukī worthy of inclusion in this publication, many were unable to be included, due to the timeframe of the publication.
We hope that we have done justice to those whakataukī that have been included in this publication. We set out with a goal to share positive, culturally enriched and effective approaches to childrearing as defined and practiced by our tūpuna. It is our sincere hope that we have done this and that applying the cultural knowledge embodied in these whakataukī will enrich and enhance the experiences of our tamariki, mokopuna and whānau.
These are gifts of mana left to us by our tūpuna to share with present and future generations.

text: Taku Kuru Pounamu ‘Taku kuru pounamu’ (My precious adornment) is a whakataukī that speaks of a child who is loved and cherished by their whānau. It represents for us the essence of this publication, an expression of the collective wisdom and values of our ancestors, and the adoration that we have for our tamariki. A selection of whakataukī, or ancestral sayings, form the basis of this publication. Each whakataukī reflects the centrality and importance of children in the Māori world. They also give insights into practices that uplift our tamariki, mokopuna and wider whānau.
‘Taku kuru pounamu’ was born out of the research project ‘Tiakina Te Pā Harakeke’ which explores the mana of te pā harakeke, the collective values that nourish all whanau members. ‘Tiakina Te Pā Harakeke’ provided an opportunity to investigate and understand more fully our knowledge, beliefs and practices relating to whānau, and more specifically childrearing, in the Māori world. What we found was confirmation that our own tikanga, our cultural practices, are about enhancing the well-being of tamariki as taonga within our whānau, hapū and iwi.
This is a small selection of whakataukī. Many of them remind us that we need to be mindful of our actions. We must always treat each other with care and respect, especially our children. Our actions should ensure the safety and well-being of our tamariki, mokopuna, and whānau, and should never be harmful. These are critical messages passed to us by our tūpuna. These ancestral messages provide us with examples of traditional childrearing philosophies and practices.
Many valuable lessons are encoded in the language of whakataukī and in this publication we touch on but a few. In deciding which whakataukī should feature, it was important for us to acknowledge the voices of those who contributed to ‘Tiakina Te Pā Harakeke’ and to include, where possible, whakataukī shared with us by kaumātua during our interviews. A number of other whakataukī pertinent to the whānau context, have also been included as examples of how we can draw upon ancestral knowledge to support the care and nurturing of our tamariki and mokopuna today. While there is a wealth of whakataukī worthy of inclusion in this publication, many were unable to be included, due to the timeframe of the publication.
We hope that we have done justice to those whakataukī that have been included in this publication. We set out with a goal to share positive, culturally enriched and effective approaches to childrearing as defined and practiced by our tūpuna. It is our sincere hope that we have done this and that applying the cultural knowledge embodied in these whakataukī will enrich and enhance the experiences of our tamariki, mokopuna and whānau.
These are gifts of mana left to us by our tūpuna to share with present and future generations.

year: 2015