title: Forging friendships: The use of collective pro-terms by pre-school children

authors: Bateman, Amanda

subjects: affiliation

abstract: This article discusses the ways in which a group of four-year-old children co-constructed friendship networks when they began primary school in Wales, UK. This discussion has emanated from a wider study of the everyday social interactions children engage in when new to their school environment. The children’s interactions were investigated through the use of an inductive, ethnomethodological approach through the combination of conversation analysis (CA) and membership categorization analysis (MCA). The transcriptions revealed that the children used the collective pro-terms ‘we’ and ‘us’ in order to explicate affiliations and exclusions with their peers in their everyday social interactions. These findings offer an insight into the daily social organization processes children engage in and suggests their preference for exclusive dyadic friendships. The article also reveals the social competencies which four-year-old children have in accomplishing social organization.

text: Forging friendships: The use of collective pro-terms by pre-school children This article discusses the ways in which a group of four-year-old children co-constructed friendship networks when they began primary school in Wales, UK. This discussion has emanated from a wider study of the everyday social interactions children engage in when new to their school environment. The children’s interactions were investigated through the use of an inductive, ethnomethodological approach through the combination of conversation analysis (CA) and membership categorization analysis (MCA). The transcriptions revealed that the children used the collective pro-terms ‘we’ and ‘us’ in order to explicate affiliations and exclusions with their peers in their everyday social interactions. These findings offer an insight into the daily social organization processes children engage in and suggests their preference for exclusive dyadic friendships. The article also reveals the social competencies which four-year-old children have in accomplishing social organization.

year: 2012

title: Preparation and the crystal and molecular structure of [Net₄][Ge{Co₂(CO)₇}{Co₂(CO)₆[HgCo(CO)₄]}]: an anion containing a mercury-bridged cobalt–cobalt bond

authors: Duffy, D. Neil

subjects: chemistry

abstract: The title compound has been isolated from the reaction of Gel4 with Na[Co(CO)₄] in the presence of Hg and has been characterised by X-ray analysis. Crystals are triclinic, a= 12.065(1), b= 17.334(2), c= 9.222(1)Å, α= 95.17(3), β= 82.72(3), γ= 96.95(3)°, space group P , and Z= 2. The structure has been solved by direct methods and refined to R= 0.049 for 3 136 reflections [I  5σ(I)]. The anion contains a common Ge atom bridging the Co–Co bonds both of a Co₂(CO)₇ unit and of a Co₂(CO)₆ unit which is also bridged by a HgCo(CO)₄ group.

text: Preparation and the crystal and molecular structure of [Net₄][Ge{Co₂(CO)₇}{Co₂(CO)₆[HgCo(CO)₄]}]: an anion containing a mercury-bridged cobalt–cobalt bond The title compound has been isolated from the reaction of Gel4 with Na[Co(CO)₄] in the presence of Hg and has been characterised by X-ray analysis. Crystals are triclinic, a= 12.065(1), b= 17.334(2), c= 9.222(1)Å, α= 95.17(3), β= 82.72(3), γ= 96.95(3)°, space group P , and Z= 2. The structure has been solved by direct methods and refined to R= 0.049 for 3 136 reflections [I  5σ(I)]. The anion contains a common Ge atom bridging the Co–Co bonds both of a Co₂(CO)₇ unit and of a Co₂(CO)₆ unit which is also bridged by a HgCo(CO)₄ group.

year: 1981

title: Have you heard of Hinehau? A research journey of reclamation

authors: Wakefield, Sandy

subjects: Te Tai Tokerau

abstract: As the Māori political and cultural movement continues to grow, issues of representation, power, and control are critiqued by Māori minds.
After discovering a tribal myth about the mana of a woman known as Hinehau, a chain reaction of enquiry develops into the reclamation of tribal knowledge.
By investigating the historical context surrounding the narrative of Hinehau, her story transcends the fairy-tale myth she was confined to, and exposes the rendering down of her story.
Under the umbrella of Western science, European and Pākehā historical archives created an enduring legacy of “Māori myth” that is synonymous with falsehood. Through the assertation of tribal oral tradition and connecting our experiences to our missing histories, Hinehau is relocated. The Hinehau story renews through reconnecting to mātauranga Māori, Ngāpuhi kōrero tuku iho and the creativity of the researcher. In this process, her story renews.
With the guidance of hapū members, mentors, and a diversity of literature, the narrative of Hinehau becomes a part of a much larger inter-tribal narrative held within an ancestral landscape which is sometimes hard to recognise in whenua we no longer have tribal autonomy over. Our Indigenous identity is still under threat as we are still “othered” in our tribal lands. This work contributes to pushing the envelope of what it means to think, exist, and challenge as tangata whenua in Aotearoa, where traditional tribal roles have been minimalised in society, or disappeared through generations of the colonial project (Tuhiwai Smith, 2012).

text: Have you heard of Hinehau? A research journey of reclamation As the Māori political and cultural movement continues to grow, issues of representation, power, and control are critiqued by Māori minds.
After discovering a tribal myth about the mana of a woman known as Hinehau, a chain reaction of enquiry develops into the reclamation of tribal knowledge.
By investigating the historical context surrounding the narrative of Hinehau, her story transcends the fairy-tale myth she was confined to, and exposes the rendering down of her story.
Under the umbrella of Western science, European and Pākehā historical archives created an enduring legacy of “Māori myth” that is synonymous with falsehood. Through the assertation of tribal oral tradition and connecting our experiences to our missing histories, Hinehau is relocated. The Hinehau story renews through reconnecting to mātauranga Māori, Ngāpuhi kōrero tuku iho and the creativity of the researcher. In this process, her story renews.
With the guidance of hapū members, mentors, and a diversity of literature, the narrative of Hinehau becomes a part of a much larger inter-tribal narrative held within an ancestral landscape which is sometimes hard to recognise in whenua we no longer have tribal autonomy over. Our Indigenous identity is still under threat as we are still “othered” in our tribal lands. This work contributes to pushing the envelope of what it means to think, exist, and challenge as tangata whenua in Aotearoa, where traditional tribal roles have been minimalised in society, or disappeared through generations of the colonial project (Tuhiwai Smith, 2012).

year: 2021