title: Time's scales: Working with time at Roonka

authors: Littleton, Judith

abstract: The site of Roonka, subject of long-term excavation by Graeme Pretty and volunteers under the aegis of the South Australian Museum, is still the most extensive excavation of a Holocene burial ground in Australia. The Roonka project between the University of Auckland and the River Murray and Mallee Aboriginal Corporation began in 2014 with the aim of re-analysing the mortuary customs and human remains through the lens of time prior to repatriation. Rather than assuming a single site function e.g. a cemetery or a history which can be divided into two phases (e.g. pre- and post-ENSO), we aim to trace changes in human health and behaviour over the Holocene as people adapted or accommodated changing conditions – the cycle of change and resilience. This means thinking through the nature of the record and the periods of time within it – the event of death, precise memories of other events, the life history of an individual, discontinuous records of site formation, long term continuities of cultural change and differential preservation.
In this paper we go back to that original set of ideas and consider how the work and conversations we have had with each other have added more elements of time and different conceptions of what matters. We now have a much clearer model of site formation, taphonomic processes, long term cultural practices and short term catastrophes of individual lives. But what has been added to our sense of time? Ideas of time here in Australia versus time elsewhere, legacy archaeology, the rapidity of time’s change post 1830, COVID time, lived time, research project time… In this paper, we analyse how these different aspects of time interact or remain separate, are useful in different circumstances and provide new interpretations of Roonka and its people.

text: Time's scales: Working with time at Roonka The site of Roonka, subject of long-term excavation by Graeme Pretty and volunteers under the aegis of the South Australian Museum, is still the most extensive excavation of a Holocene burial ground in Australia. The Roonka project between the University of Auckland and the River Murray and Mallee Aboriginal Corporation began in 2014 with the aim of re-analysing the mortuary customs and human remains through the lens of time prior to repatriation. Rather than assuming a single site function e.g. a cemetery or a history which can be divided into two phases (e.g. pre- and post-ENSO), we aim to trace changes in human health and behaviour over the Holocene as people adapted or accommodated changing conditions – the cycle of change and resilience. This means thinking through the nature of the record and the periods of time within it – the event of death, precise memories of other events, the life history of an individual, discontinuous records of site formation, long term continuities of cultural change and differential preservation.
In this paper we go back to that original set of ideas and consider how the work and conversations we have had with each other have added more elements of time and different conceptions of what matters. We now have a much clearer model of site formation, taphonomic processes, long term cultural practices and short term catastrophes of individual lives. But what has been added to our sense of time? Ideas of time here in Australia versus time elsewhere, legacy archaeology, the rapidity of time’s change post 1830, COVID time, lived time, research project time… In this paper, we analyse how these different aspects of time interact or remain separate, are useful in different circumstances and provide new interpretations of Roonka and its people.

year: 2023

title: Analysis of the flavonoid component of bioactive New Zealand mānuka (Leptospermum scoparium) honey and the isolation, characterisation and synthesis of an unusual pyrrole

authors: Chan, Ching Wan

subjects: Mānuka honey

abstract: The flavonoid components of New Zealand mānuka (Leptospermum scoparium) honey have been quantified in a series of 31 honeys of varying non-peroxide antibacterial activity to clarify discrepancies between previous studies reported in the literature. Total flavonoid content was 1.16 mg/100 g honey. The principal flavonoids present were pinobanksin, pinocembrin, luteolin and chrysin and together these represented 61% of the total flavonoid content. 1, 2-formyl-5-(2-methoxyphenyl)-pyrrole, which was weakly correlated with the non-peroxide antibacterial activity, was isolated from the flavonoid fraction and separately synthesised. 1 did not display inhibitory activity against Staphylococcus aureus in vitro and thus the origin of the correlation, which is still unknown, is not a direct contribution.

text: Analysis of the flavonoid component of bioactive New Zealand mānuka (Leptospermum scoparium) honey and the isolation, characterisation and synthesis of an unusual pyrrole The flavonoid components of New Zealand mānuka (Leptospermum scoparium) honey have been quantified in a series of 31 honeys of varying non-peroxide antibacterial activity to clarify discrepancies between previous studies reported in the literature. Total flavonoid content was 1.16 mg/100 g honey. The principal flavonoids present were pinobanksin, pinocembrin, luteolin and chrysin and together these represented 61% of the total flavonoid content. 1, 2-formyl-5-(2-methoxyphenyl)-pyrrole, which was weakly correlated with the non-peroxide antibacterial activity, was isolated from the flavonoid fraction and separately synthesised. 1 did not display inhibitory activity against Staphylococcus aureus in vitro and thus the origin of the correlation, which is still unknown, is not a direct contribution.

year: 2013

title: Weaving Mātauranga Māori into climate change education with primary school students in New Zealand

authors: Jackson, Ryan

abstract: This thesis explores the integration of Indigenous knowledge, specifically mātauranga Māori, into climate change education for primary school children in Aotearoa (New Zealand). It engages with pūrākau (verbal narratives that encode knowledge) gifted by the local hapū (Rangitāne sub-tribe) to a kura (school). The study contributes to the growing body of research that addresses a gap in research and teaching practice, which, despite global calls for action, remains inconsistent in teaching at this age level or lacks direct curriculum guidance in Aotearoa.

The main question for this study was: In what ways can Rangitāne pūrākau engage and further the understanding of Year five and six ākonga (learners) in learning about climate change within a kura in the lower North Island of Aotearoa?

This research used a mix of different research methods to explore this question. A learning intervention wove a pūrākau, climate change concepts and kai (food) together to create a ten-week learning programme. This learning intervention was then implemented by a kaiako (teacher) with a group of 21 Year five and six ākonga. Data were collected using pre- and post-tests to assess what students learned during the learning intervention, a group interview with the ākonga to hear their voices in the study, and an interview with their kaiako to gain insights into how engaged the ākonga were, their opinion on their understandings, and how aspects of the intervention went.

Analysis of the findings shows that the use of pūrākau and other forms of mātauranga Māori helped ākonga connect deeply with the material, which contributed positively to their engagement and to them gaining a sound understanding of complex climate change concepts. The research suggests that presenting scientific information through a familiar cultural lens contributed to making the topic less confusing and easier for the ākonga to grasp. This approach not only helped to improve their understanding but also enhanced the mana of ākonga Māori and their connection to the whenua (the land).

This research has several main implications. The findings provide evidence that incorporating Indigenous knowledge has wider educational benefits in climate change education, supporting the body of research that states what works well for ākonga Māori works well for all learners. The research also highlighted the importance of the concept of ako, literally meaning ‘to teach and learn,’ as the kaiako showed strength in being able to learn alongside ākonga. The thesis supports the use of Indigenous knowledge systems such as pūrākau alongside Western knowledge systems to develop holistic learning experiences. A recommendation from this thesis is to further explore the development of a climate change education model, relevant to the context of Aotearoa, which would centralise Indigenous knowledge. This could be modelled in the form of a waka hourua (double hulled ocean voyaging canoe) with the tohunga (knowledge holder and expert) on board signifying the use of Indigenous knowledge systems, with narratives such as pūrākau, playing a part in climate change education.

text: Weaving Mātauranga Māori into climate change education with primary school students in New Zealand This thesis explores the integration of Indigenous knowledge, specifically mātauranga Māori, into climate change education for primary school children in Aotearoa (New Zealand). It engages with pūrākau (verbal narratives that encode knowledge) gifted by the local hapū (Rangitāne sub-tribe) to a kura (school). The study contributes to the growing body of research that addresses a gap in research and teaching practice, which, despite global calls for action, remains inconsistent in teaching at this age level or lacks direct curriculum guidance in Aotearoa.

The main question for this study was: In what ways can Rangitāne pūrākau engage and further the understanding of Year five and six ākonga (learners) in learning about climate change within a kura in the lower North Island of Aotearoa?

This research used a mix of different research methods to explore this question. A learning intervention wove a pūrākau, climate change concepts and kai (food) together to create a ten-week learning programme. This learning intervention was then implemented by a kaiako (teacher) with a group of 21 Year five and six ākonga. Data were collected using pre- and post-tests to assess what students learned during the learning intervention, a group interview with the ākonga to hear their voices in the study, and an interview with their kaiako to gain insights into how engaged the ākonga were, their opinion on their understandings, and how aspects of the intervention went.

Analysis of the findings shows that the use of pūrākau and other forms of mātauranga Māori helped ākonga connect deeply with the material, which contributed positively to their engagement and to them gaining a sound understanding of complex climate change concepts. The research suggests that presenting scientific information through a familiar cultural lens contributed to making the topic less confusing and easier for the ākonga to grasp. This approach not only helped to improve their understanding but also enhanced the mana of ākonga Māori and their connection to the whenua (the land).

This research has several main implications. The findings provide evidence that incorporating Indigenous knowledge has wider educational benefits in climate change education, supporting the body of research that states what works well for ākonga Māori works well for all learners. The research also highlighted the importance of the concept of ako, literally meaning ‘to teach and learn,’ as the kaiako showed strength in being able to learn alongside ākonga. The thesis supports the use of Indigenous knowledge systems such as pūrākau alongside Western knowledge systems to develop holistic learning experiences. A recommendation from this thesis is to further explore the development of a climate change education model, relevant to the context of Aotearoa, which would centralise Indigenous knowledge. This could be modelled in the form of a waka hourua (double hulled ocean voyaging canoe) with the tohunga (knowledge holder and expert) on board signifying the use of Indigenous knowledge systems, with narratives such as pūrākau, playing a part in climate change education.

year: 2025