title: Assessment of the water quality of ten Waikato lakes based on zooplankton community composition. CBER Contract Report No. 60

authors: Duggan, Ian C.

subjects: water quality

abstract: Zooplankton communities were documented from ten Waikato lakes from net haul
samples collected in late 2006 and from species hatched from diapausing eggs in
sediments collected in early 2007. Lake trophic state was inferred based on the rotifer
assemblages observed, and these inferred values were compared with predetermined
water quality gradients assessed based on a limited dataset by Environment Waikato.

text: Assessment of the water quality of ten Waikato lakes based on zooplankton community composition. CBER Contract Report No. 60 Zooplankton communities were documented from ten Waikato lakes from net haul
samples collected in late 2006 and from species hatched from diapausing eggs in
sediments collected in early 2007. Lake trophic state was inferred based on the rotifer
assemblages observed, and these inferred values were compared with predetermined
water quality gradients assessed based on a limited dataset by Environment Waikato.

year: 2007-05

title: Decolonising Fiji: Reclaiming indigenous Fijian psychologies

authors: Tarabe, Akanisi

subjects: Maori

abstract: Creating meaningfulness in an unstable, confusing environment can redirect one to sift through the chaos for the very basic, forgotten things in order to make sense of the world one lives in. This paper represents a process of searching for these simple things to make sense of the indigenous Fijian world, with particular reference to the people of the yavusa o Cu’u (Cu’u tribe). For more than a century, indigenous Fijians have struggled to live in dual worlds torn between the pull of modernization and traditionalism. Modernisation represents the new foreign life that leads many Fijians to view their traditional ways skeptically and question whether traditions are worth hanging on to. With decades of these struggles, very little makes sense anymore. The more we are pumped with foreign aid to make us modern, the more we are lost in new types of psycho- social challenges that baffle everyone, young and old alike.

text: Decolonising Fiji: Reclaiming indigenous Fijian psychologies Creating meaningfulness in an unstable, confusing environment can redirect one to sift through the chaos for the very basic, forgotten things in order to make sense of the world one lives in. This paper represents a process of searching for these simple things to make sense of the indigenous Fijian world, with particular reference to the people of the yavusa o Cu’u (Cu’u tribe). For more than a century, indigenous Fijians have struggled to live in dual worlds torn between the pull of modernization and traditionalism. Modernisation represents the new foreign life that leads many Fijians to view their traditional ways skeptically and question whether traditions are worth hanging on to. With decades of these struggles, very little makes sense anymore. The more we are pumped with foreign aid to make us modern, the more we are lost in new types of psycho- social challenges that baffle everyone, young and old alike.

year: 2008

title: Te Karauna Hou: the senior Ngati Rahiri rangatira

authors: Hart, Philip

abstract: Te Karauna Hou, the principal Ngati Rahiri rangatira living at Te Aroha in 1880, had a distinguished whakapapa linking him to several hapu. Before settling permanently at Te Aroha in the 1870s he lived in several places, especially at Kaitawa, on the southern outskirts of Thames. One of the principal rangatira in Hauraki, he was loyal to the Crown during the Waikato War, and later assisted Pakeha settlement. To emphasize his mana and that of his hapu, he held big festivities at Kaitawa and at Omahu pa at Te Aroha. 
In 1871, when Ngati Haua won a (temporary) victory in the land court over the ownership of the Aroha Block, Karauna took control of it on behalf of the Marutuahu confederation, and subsequently kept Ngati Haua at bay. For a time he opposed road-making on this block, but later agreed to it, for financial reasons. Like all rangatira, he sought to maximize his ownership of as many blocks of land as possible, sometimes having his lies exposed through his contradicting his earlier evidence. He also denied receiving money for land when his denials were easily disproved. Despite leasing and selling land, selling timber and gum, and opening his land to miners, he often struggled financially.  
Karauna claimed to have found gold in Hauraki in 1852, and was willing to open his land at Thames to miners, but did not invest in any claims before the Te Aroha rush, when he attempted to extract a bonus of £1,000 from the government for opening the field. After his death in 1885, Pakeha remembered with gratitude his friendly attitude to them, but they also remembered his drunkenness, which meant he lost the respect of both Maori and Pakeha in his latter years.

text: Te Karauna Hou: the senior Ngati Rahiri rangatira Te Karauna Hou, the principal Ngati Rahiri rangatira living at Te Aroha in 1880, had a distinguished whakapapa linking him to several hapu. Before settling permanently at Te Aroha in the 1870s he lived in several places, especially at Kaitawa, on the southern outskirts of Thames. One of the principal rangatira in Hauraki, he was loyal to the Crown during the Waikato War, and later assisted Pakeha settlement. To emphasize his mana and that of his hapu, he held big festivities at Kaitawa and at Omahu pa at Te Aroha. 
In 1871, when Ngati Haua won a (temporary) victory in the land court over the ownership of the Aroha Block, Karauna took control of it on behalf of the Marutuahu confederation, and subsequently kept Ngati Haua at bay. For a time he opposed road-making on this block, but later agreed to it, for financial reasons. Like all rangatira, he sought to maximize his ownership of as many blocks of land as possible, sometimes having his lies exposed through his contradicting his earlier evidence. He also denied receiving money for land when his denials were easily disproved. Despite leasing and selling land, selling timber and gum, and opening his land to miners, he often struggled financially.  
Karauna claimed to have found gold in Hauraki in 1852, and was willing to open his land at Thames to miners, but did not invest in any claims before the Te Aroha rush, when he attempted to extract a bonus of £1,000 from the government for opening the field. After his death in 1885, Pakeha remembered with gratitude his friendly attitude to them, but they also remembered his drunkenness, which meant he lost the respect of both Maori and Pakeha in his latter years.

year: 2016