title: Historical tsunami database for New Zealand

authors: Fraser, Rodger James

subjects: Tsunamis

abstract: New Zealand has suffered relatively few tsunamis compared to many countries around or within the Pacific rim, but has experienced over 30 tsunamis during the last 177 years. The larger events occurred prior to the time when coastal settlements became highly
populated. The New Zealand Ministry of Civil Defence is responsible for managing such extreme events, and for this function it is advantageous to have a comprehensive database for rapid appraisal of tsunami warnings. This project therefor aims to extend the existing tsunami events data and to present it in an operational database for The New Zealand Ministry of Civil Defence. In addition from the tsunami database, tsunami runup risk and expected tsunami runup heights for several New Zealand coastal sectors were calculated.

Using existing dates of tsunami events, new reports of tsunami waves were researched from South Island newspaper archives. Additional extra information about the tsunami waves, for example wave height and wave period, was also obtained from the newspapers for existing reports.

The tsunami data, including source mechanism data, was entered into a database spreadsheet in the form of a lookup table using Microsoft Excel. Event sources are divided into key regions as defined by The National Geophysical Data Centre of the National Oceanic and Atmospheric Administration. Tsunami events are divided up into key regions defined by Regional Council authorities. The database will enable The Ministry of Civil Defence to predict tsunami heights around New Zealand by interpolating data from past events. 

Tsunami return periods and expected runup calculations were made for various sites around New Zealand. It was found that destructive tsunami waves are most likely to originate from local sources. The most common and largest far-field tsunami waves are from the West Coast of South America

text: Historical tsunami database for New Zealand New Zealand has suffered relatively few tsunamis compared to many countries around or within the Pacific rim, but has experienced over 30 tsunamis during the last 177 years. The larger events occurred prior to the time when coastal settlements became highly
populated. The New Zealand Ministry of Civil Defence is responsible for managing such extreme events, and for this function it is advantageous to have a comprehensive database for rapid appraisal of tsunami warnings. This project therefor aims to extend the existing tsunami events data and to present it in an operational database for The New Zealand Ministry of Civil Defence. In addition from the tsunami database, tsunami runup risk and expected tsunami runup heights for several New Zealand coastal sectors were calculated.

Using existing dates of tsunami events, new reports of tsunami waves were researched from South Island newspaper archives. Additional extra information about the tsunami waves, for example wave height and wave period, was also obtained from the newspapers for existing reports.

The tsunami data, including source mechanism data, was entered into a database spreadsheet in the form of a lookup table using Microsoft Excel. Event sources are divided into key regions as defined by The National Geophysical Data Centre of the National Oceanic and Atmospheric Administration. Tsunami events are divided up into key regions defined by Regional Council authorities. The database will enable The Ministry of Civil Defence to predict tsunami heights around New Zealand by interpolating data from past events. 

Tsunami return periods and expected runup calculations were made for various sites around New Zealand. It was found that destructive tsunami waves are most likely to originate from local sources. The most common and largest far-field tsunami waves are from the West Coast of South America

year: 1998

title: Open platinum aggregate frameworks with overhead dithiolate bridges

authors: Chong, Siew Huay

subjects: platinum

abstract: A convenient method has been developed to bring together two discrete moieties of [Pt₂(μ-S)₂(PPh₃)₄] to give an open Pt₄ aggregate of Pt₂•••(spacer)•••Pt₂, as exemplified in the isolation of [(PPh₃)₄Pt₂(μ-S)(μ-SRS)(μ-S)Pt₂(PPh₃)₄](PF₆)₂ [R = m-CH₂C₆H₄CH₂, p-CH₂C₆H₄CH₂, CH₂C₁₀H₆CH₂, and CH₂(C₆H₄)₂CH₂]. The spacer is a dithiolate with an extended skeletal backbone formed from the alkylation of sulfide with a suitable dibromo-organic compound. This synthetic methodology can tolerate a range of conformationally contrasting thiolate substituents with different chemical functionalities. Shorter or stereochemically more restrictive spacers could opt to be an intramolecular bridge over the Pt₂ core, as given in [Pt₂(μ-S-o-CH₂C₆H₄-C₆H₄CH₂S)(PPh₃)₄](PF₆)₂. A few representative complexes have been characterized by single-crystal X-ray diffraction analysis.

text: Open platinum aggregate frameworks with overhead dithiolate bridges A convenient method has been developed to bring together two discrete moieties of [Pt₂(μ-S)₂(PPh₃)₄] to give an open Pt₄ aggregate of Pt₂•••(spacer)•••Pt₂, as exemplified in the isolation of [(PPh₃)₄Pt₂(μ-S)(μ-SRS)(μ-S)Pt₂(PPh₃)₄](PF₆)₂ [R = m-CH₂C₆H₄CH₂, p-CH₂C₆H₄CH₂, CH₂C₁₀H₆CH₂, and CH₂(C₆H₄)₂CH₂]. The spacer is a dithiolate with an extended skeletal backbone formed from the alkylation of sulfide with a suitable dibromo-organic compound. This synthetic methodology can tolerate a range of conformationally contrasting thiolate substituents with different chemical functionalities. Shorter or stereochemically more restrictive spacers could opt to be an intramolecular bridge over the Pt₂ core, as given in [Pt₂(μ-S-o-CH₂C₆H₄-C₆H₄CH₂S)(PPh₃)₄](PF₆)₂. A few representative complexes have been characterized by single-crystal X-ray diffraction analysis.

year: 2007

title: Te ahi tawhito, te ahi tipua, te ahi nā Mahuika: Re-igniting native women’s ceremony

authors: Murphy, Ngahuia Aroha Grace

subjects: Native women's ceremony

abstract: This research examines the multiple ways in which Māori, and Hawai’ian and Native American women, are re-activating feminine ceremonial forms and recovering sacred relationships with customary feminine deities. Attention is focused on the creation of personal ritual practices that respond to contemporary decolonising and ecological contexts.
A mana wahine theoretical and methodological framework motivated by emancipatory agendas that seek to facilitate transformation is used. Key to mana wahine projects is the creation of space for Native women to define themselves and their own stories and knowledges. This is important because Native women’s voices, knowledge and ritual histories continue to be marginalised. Furthermore, debased colonial renditions of femininity, which have been reproduced, perpetuate patriarchal and colonial politics that engender discord in Native communities today.  
The study used a suite of complimentary methods to engage 45 Native women and men. Interviews and kōrero (discussion), ceremony, mana wahine wānanga (women’s sacred learning space), Native sacred site visits, solicited journals, collaboration in ritual theatre productions, and analysis of mana wahine artworks as discursive texts were employed to gather stories of spiritual continuation that are unique and largely unchartered in academia. 
The empirical material is organised around four themes in four different chapters. The first of these empirical chapters re-interprets colonial ethnographic material alongside karakia (incantations), mōteatea (songs), cosmological and tribal stories, to reveal bold examples of Māori female ritual leadership. The second empirical chapter comprises an analysis of key colonial processes that have attempted to erase Native women’s ritual ontologies and the strident expressions of Native women’s resistance to colonial imperatives. The third empirical chapter investigates the multiple channels through which Native women are restoring their ceremonial lives. The fourth chapter investigates rerenga atua (menstruation) rituals that celebrate the Native feminine body as a cosmological site of communion with feminine deities. 
The rich weave of Native women’s stories of ceremony, old and new, threads into decolonising Indigenous scholarship around the world that also seeks to recover the sacred feminine as a key site of Native sovereignty. These discussions reveal a self-renewing Native belief system based on vibrant and evolving rituals that respond directly to current socio-political, spiritual and ecological realities.

text: Te ahi tawhito, te ahi tipua, te ahi nā Mahuika: Re-igniting native women’s ceremony This research examines the multiple ways in which Māori, and Hawai’ian and Native American women, are re-activating feminine ceremonial forms and recovering sacred relationships with customary feminine deities. Attention is focused on the creation of personal ritual practices that respond to contemporary decolonising and ecological contexts.
A mana wahine theoretical and methodological framework motivated by emancipatory agendas that seek to facilitate transformation is used. Key to mana wahine projects is the creation of space for Native women to define themselves and their own stories and knowledges. This is important because Native women’s voices, knowledge and ritual histories continue to be marginalised. Furthermore, debased colonial renditions of femininity, which have been reproduced, perpetuate patriarchal and colonial politics that engender discord in Native communities today.  
The study used a suite of complimentary methods to engage 45 Native women and men. Interviews and kōrero (discussion), ceremony, mana wahine wānanga (women’s sacred learning space), Native sacred site visits, solicited journals, collaboration in ritual theatre productions, and analysis of mana wahine artworks as discursive texts were employed to gather stories of spiritual continuation that are unique and largely unchartered in academia. 
The empirical material is organised around four themes in four different chapters. The first of these empirical chapters re-interprets colonial ethnographic material alongside karakia (incantations), mōteatea (songs), cosmological and tribal stories, to reveal bold examples of Māori female ritual leadership. The second empirical chapter comprises an analysis of key colonial processes that have attempted to erase Native women’s ritual ontologies and the strident expressions of Native women’s resistance to colonial imperatives. The third empirical chapter investigates the multiple channels through which Native women are restoring their ceremonial lives. The fourth chapter investigates rerenga atua (menstruation) rituals that celebrate the Native feminine body as a cosmological site of communion with feminine deities. 
The rich weave of Native women’s stories of ceremony, old and new, threads into decolonising Indigenous scholarship around the world that also seeks to recover the sacred feminine as a key site of Native sovereignty. These discussions reveal a self-renewing Native belief system based on vibrant and evolving rituals that respond directly to current socio-political, spiritual and ecological realities.

year: 2019