title: The geology of the Te Aroha mining district

authors: Hart, Philip

abstract: When gold was discovered on the slopes of Te Aroha mountain, its geology was unknown to geologists and miners alike. After initial hasty examinations, later investigations produced more reliable details, and by late in the twentieth century much more detailed and technical information was available. Originally, prospectors hoped to find alluvial gold, but instead discovered that, through volcanic action, the minerals permeated the quartz.
Despite intensive prospecting, payable ore was rarely found. At Waiorongomai, the large main lode was mostly a buck reef, the best patches of ore being found where it abutted side reefs. Hopes for a prosperous field soon faded because the various battery processes were unable to treat the ore profitably, a failure largely explained by its poverty and complexity. The output from the Te Aroha district proved to be one of the lowest of the Hauraki fields.

text: The geology of the Te Aroha mining district When gold was discovered on the slopes of Te Aroha mountain, its geology was unknown to geologists and miners alike. After initial hasty examinations, later investigations produced more reliable details, and by late in the twentieth century much more detailed and technical information was available. Originally, prospectors hoped to find alluvial gold, but instead discovered that, through volcanic action, the minerals permeated the quartz.
Despite intensive prospecting, payable ore was rarely found. At Waiorongomai, the large main lode was mostly a buck reef, the best patches of ore being found where it abutted side reefs. Hopes for a prosperous field soon faded because the various battery processes were unable to treat the ore profitably, a failure largely explained by its poverty and complexity. The output from the Te Aroha district proved to be one of the lowest of the Hauraki fields.

year: 2016

title: Fractional behaviour of rechargeable batteries

authors: Hasan, Rahat

abstract: For decades authors have preferred to model batteries with either Thevenin-style models using RLC, or Randlesstyle by adding a Warburg element. These are claimed to model accurately. We present convincing empirical evidence suggesting that a fractional-derivative (constant-phase element) model is required. Our data shows that existing state-of-the-art models may be overly complicated, requiring numerical rather than physical considerations to find parameters.

text: Fractional behaviour of rechargeable batteries For decades authors have preferred to model batteries with either Thevenin-style models using RLC, or Randlesstyle by adding a Warburg element. These are claimed to model accurately. We present convincing empirical evidence suggesting that a fractional-derivative (constant-phase element) model is required. Our data shows that existing state-of-the-art models may be overly complicated, requiring numerical rather than physical considerations to find parameters.

year: 2016

title: Te reo Maori, philosophy and colonialism: A conversation with Maori philosopher Carl Mika

authors: Peters, Michael A.

abstract: Kia ora Carl
Some advice if you have the time... I have been asked to give a paper at Uppsala on philosophy of language and autonomy. I want to focus on colonialism and use some examples from the colonial history concerning te reo Maori. I did a little research at the time of the Royal Commission in 1988 but have lost touch with the literature. Are there a couple of strategic texts you would recommend?
Nga Mihi

Kia ora Michael
You tend to get two types of writing about the language: its revitalisation; and its link to the natural or spiritual worlds – which is to do with philosophy in a particular sense, but in my view doesn’t have an eye towards the “autonomy” part you raise (i.e. isn’t cognisant enough of colonialism). The latter writing theorises around the traditional place of language, or describes it as a traditional phenomenon. I’ve been considering writing something for some time on it, but just haven’t gotten around to it.
You could discuss it in terms of how current uses of it in government policy etc. force the Maori language to become no more or no less than its English counterpart. So, for instance, language is an arbitrary (Saussure) thing that has very little in the way of “essence” in its own (autonomous) right. Terms like “whakapapa” equate precisely with “genealogy” but their interconnecting sense is lost in that translation. From a Maori belief, it could be argued that everything contains an essence, including words, and this essence precedes our interaction with language. In a way, language very much opens up a worldview, including the autonomy or essence of things in the world and their interconnectedness. pp. 101–110

text: Te reo Maori, philosophy and colonialism: A conversation with Maori philosopher Carl Mika Kia ora Carl
Some advice if you have the time... I have been asked to give a paper at Uppsala on philosophy of language and autonomy. I want to focus on colonialism and use some examples from the colonial history concerning te reo Maori. I did a little research at the time of the Royal Commission in 1988 but have lost touch with the literature. Are there a couple of strategic texts you would recommend?
Nga Mihi

Kia ora Michael
You tend to get two types of writing about the language: its revitalisation; and its link to the natural or spiritual worlds – which is to do with philosophy in a particular sense, but in my view doesn’t have an eye towards the “autonomy” part you raise (i.e. isn’t cognisant enough of colonialism). The latter writing theorises around the traditional place of language, or describes it as a traditional phenomenon. I’ve been considering writing something for some time on it, but just haven’t gotten around to it.
You could discuss it in terms of how current uses of it in government policy etc. force the Maori language to become no more or no less than its English counterpart. So, for instance, language is an arbitrary (Saussure) thing that has very little in the way of “essence” in its own (autonomous) right. Terms like “whakapapa” equate precisely with “genealogy” but their interconnecting sense is lost in that translation. From a Maori belief, it could be argued that everything contains an essence, including words, and this essence precedes our interaction with language. In a way, language very much opens up a worldview, including the autonomy or essence of things in the world and their interconnectedness. pp. 101–110

year: 2015