title: Te Aroha in the 1890s

authors: Hart, Philip

abstract: During the 1890s the town slowly increased in size and became economically stronger despite mining, for most of this decade, no longer flourishing. Other occupations became more important, with farming and tending to the needs of tourists being pre-eminent. Residents continued to grumble over the need for improvements, the cost of housing, high rents, and a poor system of tenure, but the establishment of a borough meant that some more improvements could be provided. As the town developed the poor-quality buildings hastily erected in its early days were seen as disfiguring it, and gradually the streets and footpaths were improved.
As previously, storms and fires were notable experiences, the latter revealing the need for a water supply and fire fighting equipment. And also as previously, there were many ways to enliven small town life in mostly respectable ways, notably the library, clubs, sports, horse racing, the Volunteers, and entertainments of all kinds, details of which illustrate the texture of social life. Despite disparaging remarks by outsiders, living at Te Aroha need not be as dull as was claimed.

text: Te Aroha in the 1890s During the 1890s the town slowly increased in size and became economically stronger despite mining, for most of this decade, no longer flourishing. Other occupations became more important, with farming and tending to the needs of tourists being pre-eminent. Residents continued to grumble over the need for improvements, the cost of housing, high rents, and a poor system of tenure, but the establishment of a borough meant that some more improvements could be provided. As the town developed the poor-quality buildings hastily erected in its early days were seen as disfiguring it, and gradually the streets and footpaths were improved.
As previously, storms and fires were notable experiences, the latter revealing the need for a water supply and fire fighting equipment. And also as previously, there were many ways to enliven small town life in mostly respectable ways, notably the library, clubs, sports, horse racing, the Volunteers, and entertainments of all kinds, details of which illustrate the texture of social life. Despite disparaging remarks by outsiders, living at Te Aroha need not be as dull as was claimed.

year: 2016

title: Forty or fifty something

authors: Stanley, Peter

subjects: family work relationship

abstract: Many teachers and human service workers are 40-50 years al age and this paper explores the formative influences, and the developmental characteristics, of workers who are presently middle-aged. This leads onto an examination of the importance of relationships and work to mid-lifers. In the concluding section of the paper, there is some consideration of the significance of having an older workforce for the success of the current policy innovations in special education.

text: Forty or fifty something Many teachers and human service workers are 40-50 years al age and this paper explores the formative influences, and the developmental characteristics, of workers who are presently middle-aged. This leads onto an examination of the importance of relationships and work to mid-lifers. In the concluding section of the paper, there is some consideration of the significance of having an older workforce for the success of the current policy innovations in special education.

year: 2007

title: Te mōhiotangaora: Within the knowing healing begins

authors: Witehira, Tracey Moana

abstract: This thesis investigates the intersection of the colonized self and the Māori self, examining how these dual identities coexist within the same physical, mental, and spiritual space. Grounded in Māori ontology and wellness (Durie, 1998), the study uses an interdisciplinary approach that combines academic analysis, creative writing, pūrākau  (Lee, 2009), journal reflections, and artistic practice to explore two distinct ways of knowing that operate within this duality.
In this academic study, the colonized self is defined as a Māori woman shaped and constrained by the effects of colonization (Gemmell, 2013: Mikaere, 2003). Conversely, the Māori self represents the awakened Wahine Māori who has embraced mātauranga  Māori. She actively learns, embodies, practices, and lives Māori values and traditions as part of her everyday life. However, the Wahine Māori is not entirely free from the ongoing impacts of colonization, given the long history of conflict between Māori and European peoples in Aotearoa.  The colonization of New Zealand, marked by the signing of the Treaty of Waitangi in 1840, resulted in the systematic loss of cultural markers central to Māori identity (Jackson, 1998, 1995; Walker, 1990). Furthermore, government policies have contributed to the marginalization of Māori culture in areas such as family, education, religion, and loss of language (Pihama, 2001; Smith, 1999).
Through this creative practice research, the practice of raranga whatu is explored using both traditional and contemporary techniques, contributing to the development of mātauranga Māori art forms (Campbell, 2019; Smith, 2019). This study examines how the process of weaving supports one woman’s journey of reclaiming and empowering her Indigenous identity. Whatu raranga serves as a transformative practice, embodying the duality of the self within a uniquely Māori space of being. Within a Kaupapa Māori framework, the process of restoring cultural connections has supported the reawakening of Mana Wahine identity and the reclamation of Māori spaces, as recognized and embodied by kairaranga  (Campbell, 2019; Pere, 1991; H. Smith, 2019; Yates-Smith, 1980).

text: Te mōhiotangaora: Within the knowing healing begins This thesis investigates the intersection of the colonized self and the Māori self, examining how these dual identities coexist within the same physical, mental, and spiritual space. Grounded in Māori ontology and wellness (Durie, 1998), the study uses an interdisciplinary approach that combines academic analysis, creative writing, pūrākau  (Lee, 2009), journal reflections, and artistic practice to explore two distinct ways of knowing that operate within this duality.
In this academic study, the colonized self is defined as a Māori woman shaped and constrained by the effects of colonization (Gemmell, 2013: Mikaere, 2003). Conversely, the Māori self represents the awakened Wahine Māori who has embraced mātauranga  Māori. She actively learns, embodies, practices, and lives Māori values and traditions as part of her everyday life. However, the Wahine Māori is not entirely free from the ongoing impacts of colonization, given the long history of conflict between Māori and European peoples in Aotearoa.  The colonization of New Zealand, marked by the signing of the Treaty of Waitangi in 1840, resulted in the systematic loss of cultural markers central to Māori identity (Jackson, 1998, 1995; Walker, 1990). Furthermore, government policies have contributed to the marginalization of Māori culture in areas such as family, education, religion, and loss of language (Pihama, 2001; Smith, 1999).
Through this creative practice research, the practice of raranga whatu is explored using both traditional and contemporary techniques, contributing to the development of mātauranga Māori art forms (Campbell, 2019; Smith, 2019). This study examines how the process of weaving supports one woman’s journey of reclaiming and empowering her Indigenous identity. Whatu raranga serves as a transformative practice, embodying the duality of the self within a uniquely Māori space of being. Within a Kaupapa Māori framework, the process of restoring cultural connections has supported the reawakening of Mana Wahine identity and the reclamation of Māori spaces, as recognized and embodied by kairaranga  (Campbell, 2019; Pere, 1991; H. Smith, 2019; Yates-Smith, 1980).

year: 2025-01