title: Indigenous data sovereignty

authors: Rainie, Stephanie Carroll

abstract: • Indigenous Data Sovereignty (IDS) has emerged as an important topic over the last three years, raising fundamental questions about assumptions of ownership, representation, and control in open data communities. 
• IDS refers to the right of Indigenous peoples to control data from and about their communities and lands, articulating both individual and collective rights to data access and to privacy.
• Ideas from IDS provide a challenge to dominant discourses in open data, questioning current approaches to data ownership, licensing, and use in ways that resonate beyond Indigenous contexts, drawing attention to the power and post-colonial dynamics within many data agendas.
• Growing IDS networks are working to shape open data principles to better respect the rights of Indigenous peoples.

text: Indigenous data sovereignty • Indigenous Data Sovereignty (IDS) has emerged as an important topic over the last three years, raising fundamental questions about assumptions of ownership, representation, and control in open data communities. 
• IDS refers to the right of Indigenous peoples to control data from and about their communities and lands, articulating both individual and collective rights to data access and to privacy.
• Ideas from IDS provide a challenge to dominant discourses in open data, questioning current approaches to data ownership, licensing, and use in ways that resonate beyond Indigenous contexts, drawing attention to the power and post-colonial dynamics within many data agendas.
• Growing IDS networks are working to shape open data principles to better respect the rights of Indigenous peoples.

year: 2019

title: Preface: Enhancing tephrochronology and its application (INTREPID project): Hiroshi Machida commemorative volume

authors: Lowe, David J.

subjects: tephrochronology

abstract: Tephrochronology is the characterization and use of tephras – the explosively-erupted, unconsolidated, pyroclastic products of volcanic eruptions – or cryptotephras (glass-shard and/or crystal concentrations not visible as layers) as a unique stratigraphic linking, synchronizing, and dating tool. The word ‘tephra’ is derived directly from the Greek word tephra meaning ‘ashes’. Although the method is founded in stratigraphy, tephrochronology relies also on characterizing or ‘fingerprinting’ inherent tephra-derived components using laboratory-based analysis to complement field-based evidence. Such analysis includes the petrographic identification of mineral assemblages and the geochemical assay of glass shards, melt inclusions, or crystals (minerals including plagioclase, olivine, pyroxenes, amphiboles, biotite, or Fe–Ti oxides such as titanomagnetite) using the electron microprobe and other instruments including laser ablation inductively coupled plasma mass spectrometry (LA-ICP-MS) ( [Lowe, 2011] and [1] ). These data are supported by the derivation of numerical ages on tephras/cryptotephras using a range of techniques including radiometric (e.g., radiocarbon, fission track, luminescence), incremental (e.g., layering in ice cores, varves, dendrochronology), age-equivalence (e.g., orbital tuning, magnetopolarity, palynostratigraphy), relative dating (e.g., obsidan hydration), and historical observation. Ages are also obtained using Bayesian-based flexible depositional modelling and wiggle matching (e.g., [Lowe et al., 2007] and Lowe et al., 2008 D.J. Lowe, P.A.R. Shane, B.V. Alloway and R.M. Newnham, Fingerprints and age models for widespread New Zealand tephra marker beds erupted since 30,000 years ago: a framework for NZ-INTIMATE.. Quaternary Science Reviews,  27  (2008), pp. 95–126. [Lowe et al., 2008] ).

text: Preface: Enhancing tephrochronology and its application (INTREPID project): Hiroshi Machida commemorative volume Tephrochronology is the characterization and use of tephras – the explosively-erupted, unconsolidated, pyroclastic products of volcanic eruptions – or cryptotephras (glass-shard and/or crystal concentrations not visible as layers) as a unique stratigraphic linking, synchronizing, and dating tool. The word ‘tephra’ is derived directly from the Greek word tephra meaning ‘ashes’. Although the method is founded in stratigraphy, tephrochronology relies also on characterizing or ‘fingerprinting’ inherent tephra-derived components using laboratory-based analysis to complement field-based evidence. Such analysis includes the petrographic identification of mineral assemblages and the geochemical assay of glass shards, melt inclusions, or crystals (minerals including plagioclase, olivine, pyroxenes, amphiboles, biotite, or Fe–Ti oxides such as titanomagnetite) using the electron microprobe and other instruments including laser ablation inductively coupled plasma mass spectrometry (LA-ICP-MS) ( [Lowe, 2011] and [1] ). These data are supported by the derivation of numerical ages on tephras/cryptotephras using a range of techniques including radiometric (e.g., radiocarbon, fission track, luminescence), incremental (e.g., layering in ice cores, varves, dendrochronology), age-equivalence (e.g., orbital tuning, magnetopolarity, palynostratigraphy), relative dating (e.g., obsidan hydration), and historical observation. Ages are also obtained using Bayesian-based flexible depositional modelling and wiggle matching (e.g., [Lowe et al., 2007] and Lowe et al., 2008 D.J. Lowe, P.A.R. Shane, B.V. Alloway and R.M. Newnham, Fingerprints and age models for widespread New Zealand tephra marker beds erupted since 30,000 years ago: a framework for NZ-INTIMATE.. Quaternary Science Reviews,  27  (2008), pp. 95–126. [Lowe et al., 2008] ).

year: 2011

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