title: Tales of gender(ed) identity constructions in one boys' Catholic school: A review of Masculinities and Other Hopeless Causes at an All-Boys Catholic School

authors: Flanagan, Paul G.

abstract: Masculinities and Other Hopeless Causes at an All-Boys Catholic School examines how notions of gender—specifically masculinity—are formed in the classrooms and school environment of a Chicago Catholic boys' school. Through a year-long autoethnographic study, the author explores how students construct their identities in discourses of religion, gender, and sexuality.

text: Tales of gender(ed) identity constructions in one boys' Catholic school: A review of Masculinities and Other Hopeless Causes at an All-Boys Catholic School Masculinities and Other Hopeless Causes at an All-Boys Catholic School examines how notions of gender—specifically masculinity—are formed in the classrooms and school environment of a Chicago Catholic boys' school. Through a year-long autoethnographic study, the author explores how students construct their identities in discourses of religion, gender, and sexuality.

year: 2017

title: Characterisation and paleoclimatic signals within tephric loess deposits aged between c. 33 to 9.5 cal ka in the Rotorua area, northern New Zealand

authors: Lanigan, Kerri Miriam

subjects: tephrochronology

abstract: I studied tephric loess deposits aged between c. 33 and 9.5 cal ka in the Rotorua region, north-east central North Island. I produced a stratigraphic framework for the loess deposits and characterised them using a range of field and laboratory methods to develop a multi-proxy paleoclimatic reconstruction for the region. A number of key tephra marker layers, including Kawakawa (c. 25.4 cal ka), Te Rere (c. 25.2 cal ka), Okareka (c. 21.9 cal ka), Rerewhakaaitu (c. 17.5 cal ka), Rotorua (c. 15.6 cal ka), Waiohau (c. 13.6 cal ka) and Rotoma (c. 9.5 cal ka) tephras, were used as isochronous tie-points within the loess deposits and to provide ages within the loess. In contrast to those of previous studies, the findings from my study suggest that loess deposition continued at some sites in the Rotorua region until c. 9.5 cal ka. The average rate of loess accumulation was about 2.3 cm per century. The thickest loess sequence deposited between c. 33 and 9.5 cal ka was about 4.3 metres (tephra-free thickness) at Dansey Rd. In general, the tephric loess deposits are largely massive, silty and often yellowish brown, dull yellowish brown or dull yellow orange in colour (Munsell colour codes 10YR 5/4, 5/6, 5/8 or 6/4). Paleoclimate proxy analyses of the loess included grain size, accumulation rates, phytolith analysis, magnetic susceptibility, total carbon content, carbon isotopes and potassium content. 

The results from my study suggest that the Rotorua region underwent a change from relatively warm, wet and less windy interstadial conditions to relatively cold, dry and more windy stadial conditions (indicative of the beginning of the extended-last glacial maximum) at c. 25.4 cal ka (about the time of deposition of the Kawakawa Tephra). Between c. 25.4 and 18.4 cal ka, stadial conditions likely dominated, although climate was also variable, and results suggest that two short-lived interstadials, centred around c. 23 cal ka and c. 21 cal ka, may have occurred. Stadial conditions appear to have ended at c. 18.4 cal ka when conditions became relatively warmer, wetter and less windy (likely indicative of last glacial – interglacial transition conditions). However, during these warming conditions, between c. 13.8—12.8 cal ka, results suggest that conditions became temporarily relatively cooler and drier (indicative of the late glacial reversal). In general, there is good support from the New Zealand climate event stratigraphy (CES) (D.J. Barrell and others in preparation. “The sequence of climatic events in New Zealand over the past 30 000 years – a composite stratotype for regional correlation and comparison.” Quaternary Science Reviews [Australasian INTIMATE issue]) and other North Island paleoclimate records for these three broad changes in climate from interstadial to stadial and back to interstadial (and possibly interglacial) conditions during this time. However, the exact timing of these broad changes as well as that of the shorter-lived climatic variations are not perfectly synchronised with the timing of similar changes in the CES and other North Island records.

text: Characterisation and paleoclimatic signals within tephric loess deposits aged between c. 33 to 9.5 cal ka in the Rotorua area, northern New Zealand I studied tephric loess deposits aged between c. 33 and 9.5 cal ka in the Rotorua region, north-east central North Island. I produced a stratigraphic framework for the loess deposits and characterised them using a range of field and laboratory methods to develop a multi-proxy paleoclimatic reconstruction for the region. A number of key tephra marker layers, including Kawakawa (c. 25.4 cal ka), Te Rere (c. 25.2 cal ka), Okareka (c. 21.9 cal ka), Rerewhakaaitu (c. 17.5 cal ka), Rotorua (c. 15.6 cal ka), Waiohau (c. 13.6 cal ka) and Rotoma (c. 9.5 cal ka) tephras, were used as isochronous tie-points within the loess deposits and to provide ages within the loess. In contrast to those of previous studies, the findings from my study suggest that loess deposition continued at some sites in the Rotorua region until c. 9.5 cal ka. The average rate of loess accumulation was about 2.3 cm per century. The thickest loess sequence deposited between c. 33 and 9.5 cal ka was about 4.3 metres (tephra-free thickness) at Dansey Rd. In general, the tephric loess deposits are largely massive, silty and often yellowish brown, dull yellowish brown or dull yellow orange in colour (Munsell colour codes 10YR 5/4, 5/6, 5/8 or 6/4). Paleoclimate proxy analyses of the loess included grain size, accumulation rates, phytolith analysis, magnetic susceptibility, total carbon content, carbon isotopes and potassium content. 

The results from my study suggest that the Rotorua region underwent a change from relatively warm, wet and less windy interstadial conditions to relatively cold, dry and more windy stadial conditions (indicative of the beginning of the extended-last glacial maximum) at c. 25.4 cal ka (about the time of deposition of the Kawakawa Tephra). Between c. 25.4 and 18.4 cal ka, stadial conditions likely dominated, although climate was also variable, and results suggest that two short-lived interstadials, centred around c. 23 cal ka and c. 21 cal ka, may have occurred. Stadial conditions appear to have ended at c. 18.4 cal ka when conditions became relatively warmer, wetter and less windy (likely indicative of last glacial – interglacial transition conditions). However, during these warming conditions, between c. 13.8—12.8 cal ka, results suggest that conditions became temporarily relatively cooler and drier (indicative of the late glacial reversal). In general, there is good support from the New Zealand climate event stratigraphy (CES) (D.J. Barrell and others in preparation. “The sequence of climatic events in New Zealand over the past 30 000 years – a composite stratotype for regional correlation and comparison.” Quaternary Science Reviews [Australasian INTIMATE issue]) and other North Island paleoclimate records for these three broad changes in climate from interstadial to stadial and back to interstadial (and possibly interglacial) conditions during this time. However, the exact timing of these broad changes as well as that of the shorter-lived climatic variations are not perfectly synchronised with the timing of similar changes in the CES and other North Island records.

year: 2012

title: Matariki, commodity culture, and multiple identities

authors: Hardy, Ann

subjects: Matariki

abstract: The event known as Matariki, the rising of the Pleiades in winter, which Māori take as the mark of the beginning of a new year, was not a strong feature of the wider public sphere for most of the 20th century. Since 2001, however, when Te Taura Whiri, the Māori Language Commission, published an explanatory booklet with the aim of reviving interest in Matariki as an aide to the maintenance of te reo, it has been promoted by several quasi-governmental institutions, especially the national museum, Te Papa, as a winter festival for all New Zealanders. Its main public presence to date has been through media products: posters, banners, websites, television programmes, newspaper features, calendars, some theatrical performances and physical commemoration ceremonies.

The larger project, of which this paper represents an initial descriptive and positioning phase, is a continuation of the researcher's long-standing interest in the intersections of religiosity, culture, and media as they are active in the environment of Aotearoa New Zealand. It assumes, building on theorists such as Bellah and Lundby that the creation of such festivals is an act of 'civil religiosity' that attempts to create and strengthen national community around a set of numinous symbols.
However, the development of an enterprise such as Matariki is pursued in a complex political field, where broad agreement across various factions is needed before the festival can take on an enduring material and symbolic existence. In investigating the factors that will determine the future of Matariki it is relevant to consider the interaction of three factors in particular: the ethno-political history of New Zealand; the characteristics of contemporary reflexive spirituality, which are intertwined with commodificatory tendencies and thirdly, the impacts of increasing globalisation on the parameters of identity-formation for citizens in late-modern societies.

text: Matariki, commodity culture, and multiple identities The event known as Matariki, the rising of the Pleiades in winter, which Māori take as the mark of the beginning of a new year, was not a strong feature of the wider public sphere for most of the 20th century. Since 2001, however, when Te Taura Whiri, the Māori Language Commission, published an explanatory booklet with the aim of reviving interest in Matariki as an aide to the maintenance of te reo, it has been promoted by several quasi-governmental institutions, especially the national museum, Te Papa, as a winter festival for all New Zealanders. Its main public presence to date has been through media products: posters, banners, websites, television programmes, newspaper features, calendars, some theatrical performances and physical commemoration ceremonies.

The larger project, of which this paper represents an initial descriptive and positioning phase, is a continuation of the researcher's long-standing interest in the intersections of religiosity, culture, and media as they are active in the environment of Aotearoa New Zealand. It assumes, building on theorists such as Bellah and Lundby that the creation of such festivals is an act of 'civil religiosity' that attempts to create and strengthen national community around a set of numinous symbols.
However, the development of an enterprise such as Matariki is pursued in a complex political field, where broad agreement across various factions is needed before the festival can take on an enduring material and symbolic existence. In investigating the factors that will determine the future of Matariki it is relevant to consider the interaction of three factors in particular: the ethno-political history of New Zealand; the characteristics of contemporary reflexive spirituality, which are intertwined with commodificatory tendencies and thirdly, the impacts of increasing globalisation on the parameters of identity-formation for citizens in late-modern societies.

year: 2011