title: Indigenous women traders in the negotiation of space, place, and identity in the Merauke regency, Papua Province, Indonesia

authors: Kanem, Veronika Triariyani

subjects: Indigenous Women

abstract: This research focuses on Indigenous women traders in Merauke regency, Papua Province, Indonesia. Indigenous women traders, known as Mama-Mama, are group of women who play a very important role in distributing local produces from rural area to the market as well as the role as a family food provider. They are also involved in maintaining and strengthening the existence of traditional knowledge. In the last four decades, the presence of Indonesian traders at the market has exceeded the number of native traders. The market which is vital for the Papuan community has become dominated by Indonesian traders. The first issue faced by Mama-Mama is the development of concrete stalls at Wamanggu in a way that did not consider Mama-Mama’s needs. Furthermore, Mama-Mama experienced high competition in selling their traditional goods because of their lack of skills and limited access to resources as compared to Indonesian traders. Lastly, a mega project in 2010 set up by the Indonesian government called MIFEE (Merauke Integrated Food and Energy Estate), which aimed to overcome a food crisis in Indonesia, has led to massive deforestation. Deforestation has, in turn, reduced the population of sago trees in the forest. Sago is one of the indigenous traditional foods which also represents the cultural identity of Merauke’s local tribe, the Marind tribe. Another concern appeared when the distribution of sago flour at the market declined slightly. This affected sago consumption among the local people because rice was available as a substitute meal. The shrinking of sago production has also affected Mama-Mama’s daily earnings. 
Several times, with assistance from Sekretariat Keadilan dan Perdamaian Keuskupan Agung Merauke (SKP-KAME) and Lembaga Advokasi Peduli Perempuan (eL-AdPPer), Mama-Mama have been tried to speak up for their rights. They have tried to convey their problems to the House of Representatives (DPRD), but they found it difficult to penetrate the government hierarchy. Mama-Mama’s voices almost never been well followed up by the member of the House of Representatives, while their problems have been used by a certain candidate as one of political campaign issues to win the election. This study explores the presence of Indonesian traders which affected Mama-Mama’s access to adequate stalls, trading opportunities and their roles in reproducing and maintaining the production of traditional knowledge. Further, this study also analyse how power, space, and place are interconnected in dealing with the market complexities.

text: Indigenous women traders in the negotiation of space, place, and identity in the Merauke regency, Papua Province, Indonesia This research focuses on Indigenous women traders in Merauke regency, Papua Province, Indonesia. Indigenous women traders, known as Mama-Mama, are group of women who play a very important role in distributing local produces from rural area to the market as well as the role as a family food provider. They are also involved in maintaining and strengthening the existence of traditional knowledge. In the last four decades, the presence of Indonesian traders at the market has exceeded the number of native traders. The market which is vital for the Papuan community has become dominated by Indonesian traders. The first issue faced by Mama-Mama is the development of concrete stalls at Wamanggu in a way that did not consider Mama-Mama’s needs. Furthermore, Mama-Mama experienced high competition in selling their traditional goods because of their lack of skills and limited access to resources as compared to Indonesian traders. Lastly, a mega project in 2010 set up by the Indonesian government called MIFEE (Merauke Integrated Food and Energy Estate), which aimed to overcome a food crisis in Indonesia, has led to massive deforestation. Deforestation has, in turn, reduced the population of sago trees in the forest. Sago is one of the indigenous traditional foods which also represents the cultural identity of Merauke’s local tribe, the Marind tribe. Another concern appeared when the distribution of sago flour at the market declined slightly. This affected sago consumption among the local people because rice was available as a substitute meal. The shrinking of sago production has also affected Mama-Mama’s daily earnings. 
Several times, with assistance from Sekretariat Keadilan dan Perdamaian Keuskupan Agung Merauke (SKP-KAME) and Lembaga Advokasi Peduli Perempuan (eL-AdPPer), Mama-Mama have been tried to speak up for their rights. They have tried to convey their problems to the House of Representatives (DPRD), but they found it difficult to penetrate the government hierarchy. Mama-Mama’s voices almost never been well followed up by the member of the House of Representatives, while their problems have been used by a certain candidate as one of political campaign issues to win the election. This study explores the presence of Indonesian traders which affected Mama-Mama’s access to adequate stalls, trading opportunities and their roles in reproducing and maintaining the production of traditional knowledge. Further, this study also analyse how power, space, and place are interconnected in dealing with the market complexities.

year: 2018

title: Abusive supervision, work engagement and burnout: Does employee trait mindfulness buffer the effects of leader abuse?

authors: Powell, Briana

subjects: Abusive supervision

abstract: Job demands and job resources can motivate employees to perform at their best; however, when leadership is no longer considered a job resource and instead becomes a job demand, employees can experience an imbalance leading to negative outcomes. The current research body is well equipped with empirical evidence supporting the relationships between abusive supervision – a hostile and destructive leadership style – and these negative outcomes. Despite this, the majority of this research has used single-sourced correlation and cross-sectional research designs – creating a single-source method bias. As such, little research has been dedicated to understanding the effect on employee work engagement and burnout from this abuse overtime. This study aimed to bridge the gap in the knowledge base by comparing data from two timepoints. Furthermore, employee trait mindfulness has yet to be explored as a personal resource moderating these relationships and so the current study aimed to examine this.

Drawing on 318 employees from matched Time 1 and Time 2 data, the current research set out to (1) determine the longitudinal effects of abusive supervision on employee work engagement and burnout levels and (2) assess the role of employee trait mindfulness in these relationships, assessing where in the relationship this personal resource would likely cause a buffering influence. To analyse this, data were collected using self-report questionnaires at two timepoints, four weeks apart.

The results of the study find, longitudinally, that abusive supervision plays a negative role in employee work engagement and burnout levels. The results suggest that employees who are experiencing abusive supervision are more likely to report lower levels of work engagement and higher levels of burnout overtime.

While direct effects of mindfulness on engagement and burnout were found, moderation analyses indicated that trait mindfulness did not have a buffering effect on the negative outcomes of abusive supervision. Employees’ levels of mindfulness did not have an impact on the levels of work engagement and burnout experienced due to abusive supervision overtime. This might suggest that mindfulness does not provide enough in terms of employee personal resources needed to overcome the job demand of abuse by a leader. It is thought that abuse may limit an employee’s ability to be mindful due to the depletion of cognitive resources drained via abuse and thus mindfulness is unable to buffer the effects of the abuse.

Future research may wish to consider whether mindfulness provides more of a buffer closer to when the outcomes of abuse are experienced due to the acceptance tendencies that mindfulness provides. This opens the research body up to a number of research opportunities, including examining the boundary conditions of mindfulness in the face of abusive supervision.

text: Abusive supervision, work engagement and burnout: Does employee trait mindfulness buffer the effects of leader abuse? Job demands and job resources can motivate employees to perform at their best; however, when leadership is no longer considered a job resource and instead becomes a job demand, employees can experience an imbalance leading to negative outcomes. The current research body is well equipped with empirical evidence supporting the relationships between abusive supervision – a hostile and destructive leadership style – and these negative outcomes. Despite this, the majority of this research has used single-sourced correlation and cross-sectional research designs – creating a single-source method bias. As such, little research has been dedicated to understanding the effect on employee work engagement and burnout from this abuse overtime. This study aimed to bridge the gap in the knowledge base by comparing data from two timepoints. Furthermore, employee trait mindfulness has yet to be explored as a personal resource moderating these relationships and so the current study aimed to examine this.

Drawing on 318 employees from matched Time 1 and Time 2 data, the current research set out to (1) determine the longitudinal effects of abusive supervision on employee work engagement and burnout levels and (2) assess the role of employee trait mindfulness in these relationships, assessing where in the relationship this personal resource would likely cause a buffering influence. To analyse this, data were collected using self-report questionnaires at two timepoints, four weeks apart.

The results of the study find, longitudinally, that abusive supervision plays a negative role in employee work engagement and burnout levels. The results suggest that employees who are experiencing abusive supervision are more likely to report lower levels of work engagement and higher levels of burnout overtime.

While direct effects of mindfulness on engagement and burnout were found, moderation analyses indicated that trait mindfulness did not have a buffering effect on the negative outcomes of abusive supervision. Employees’ levels of mindfulness did not have an impact on the levels of work engagement and burnout experienced due to abusive supervision overtime. This might suggest that mindfulness does not provide enough in terms of employee personal resources needed to overcome the job demand of abuse by a leader. It is thought that abuse may limit an employee’s ability to be mindful due to the depletion of cognitive resources drained via abuse and thus mindfulness is unable to buffer the effects of the abuse.

Future research may wish to consider whether mindfulness provides more of a buffer closer to when the outcomes of abuse are experienced due to the acceptance tendencies that mindfulness provides. This opens the research body up to a number of research opportunities, including examining the boundary conditions of mindfulness in the face of abusive supervision.

year: 2020

title: New Zealand history is Maori history: Tikanga as the ethical foundation of historical scholarship In Aotearoa New Zealand

authors: Mahuika, Nepia

subjects: Arts & Humanities

abstract: IT SHOULD COME AS NO SURPRISE TO FIND that New Zealand history is Māori history. In 1987 when Tipene O’Regan stated that the ‘the past belongs to all New Zealanders, but first it is ours’, he was drawing attention to New Zealand history’s foundation in Māori history.1 Thinking about New Zealand history as Māori history does not mean denying the histories of European, Asian and Pasifika immigrants, but draws attention to the notion that ‘settler’ aspirations to claim ‘Aotearoa’ as home occur within a much broader narrative of indigenous occupation and struggle.2 Indeed, how can New Zealand history be the story of ‘here’ when it has ‘othered’ indigenous narratives that speak to the heart of what it is to belong in the land of the long white cloud? Yes, New Zealand history is Māori history – and that presents a problem for tangata whenua self-determination. Likewise, for Pākehā, it is an issue because until New Zealand history recognizes and enables the centrality of Māori history it will always fail to articulate the collective ‘us’ that is so often assumed in the discourse of ‘full and final settlement’.3 In its current form it will never be able to ethically or adequately account for the shaping of a New Zealand identity that finds ‘composure’ in the story of how Pākehā became ‘native’ New Zealanders.4 For Māori, these issues are keenly felt, because while New Zealand history has always been about us, it has predominantly been articulated on the colonizers’ terms. In the ‘discursive constructions’ that are New Zealand histories, the indigenous have regularly been culturally appropriated, dislocated and misrepresented.5 Even when Māori have turned their back on the writing of New Zealand history it has been, and will still be, a history of being or becoming ‘native’. Yes, New Zealand history is Māori history – so why does it feel like the story of Pākehā settlers?

text: New Zealand history is Maori history: Tikanga as the ethical foundation of historical scholarship In Aotearoa New Zealand IT SHOULD COME AS NO SURPRISE TO FIND that New Zealand history is Māori history. In 1987 when Tipene O’Regan stated that the ‘the past belongs to all New Zealanders, but first it is ours’, he was drawing attention to New Zealand history’s foundation in Māori history.1 Thinking about New Zealand history as Māori history does not mean denying the histories of European, Asian and Pasifika immigrants, but draws attention to the notion that ‘settler’ aspirations to claim ‘Aotearoa’ as home occur within a much broader narrative of indigenous occupation and struggle.2 Indeed, how can New Zealand history be the story of ‘here’ when it has ‘othered’ indigenous narratives that speak to the heart of what it is to belong in the land of the long white cloud? Yes, New Zealand history is Māori history – and that presents a problem for tangata whenua self-determination. Likewise, for Pākehā, it is an issue because until New Zealand history recognizes and enables the centrality of Māori history it will always fail to articulate the collective ‘us’ that is so often assumed in the discourse of ‘full and final settlement’.3 In its current form it will never be able to ethically or adequately account for the shaping of a New Zealand identity that finds ‘composure’ in the story of how Pākehā became ‘native’ New Zealanders.4 For Māori, these issues are keenly felt, because while New Zealand history has always been about us, it has predominantly been articulated on the colonizers’ terms. In the ‘discursive constructions’ that are New Zealand histories, the indigenous have regularly been culturally appropriated, dislocated and misrepresented.5 Even when Māori have turned their back on the writing of New Zealand history it has been, and will still be, a history of being or becoming ‘native’. Yes, New Zealand history is Māori history – so why does it feel like the story of Pākehā settlers?

year: 2015