title: Contour segments in neverver: Synchronic justifications

authors: Barbour, Julie Renee

subjects: syllabication

abstract: The Neverver language of Vanuatu has been analysed as containing six prenasalised phonemes. Prenasalised phonemes can be described as contour segments, beginning their articulation with nasal airflow [+nasal], and ending their articulation with oral airflow [-nasal]. Syllabification in Neverver provides important evidence of the status of prenasalised phonemes as complex but unitary segments. In this paper, I examine the behaviour of prenasalised phonemes, showing how prenasalised segments behave in the same way as simple segments, and how they contrast clearly with heterogeneous and geminate consonant sequences through syllabification processes that shape the surface forms of inflected verbs. My analysis aligns with native-speaker intuitions about the psychological reality of complex segments in Neverver, and provides evidence against a recent claim that a universal No Contour Principle operates in language.

text: Contour segments in neverver: Synchronic justifications The Neverver language of Vanuatu has been analysed as containing six prenasalised phonemes. Prenasalised phonemes can be described as contour segments, beginning their articulation with nasal airflow [+nasal], and ending their articulation with oral airflow [-nasal]. Syllabification in Neverver provides important evidence of the status of prenasalised phonemes as complex but unitary segments. In this paper, I examine the behaviour of prenasalised phonemes, showing how prenasalised segments behave in the same way as simple segments, and how they contrast clearly with heterogeneous and geminate consonant sequences through syllabification processes that shape the surface forms of inflected verbs. My analysis aligns with native-speaker intuitions about the psychological reality of complex segments in Neverver, and provides evidence against a recent claim that a universal No Contour Principle operates in language.

year: 2011

title: Age structure, dispersion and diet of a population of stoats (Mustela erminea) in southern Fiordland during the decline phase of the beechmast cycle

authors: Purdey, D. C.

subjects: stoat

abstract: The dispersion, age structure and diet of stoats (Mustela erminea) in beech forest in the Borland and Grebe Valleys, Fiordland National Park, were examined during December and January 2000/01, 20 months after a heavy seed-fall in 1999. Thirty trap stations were set along a 38-km transect through almost continuous beech forest, at least 1 km apart. Mice were very scarce (<1 capture per 100 trap>nights, C/100TN) along two standard index lines placed at either end of the transect, compared with November 1999 (>60/100TN), but mice were detected (from footprints in stoat tunnels) along an 8 km central section of the transect (stations 14-22). Live trapping with one trap per station (total 317.5 trap nights) in December 2000 caught 2 female and 23 male stoats, of which 10 (including both females) were radio collared. The minimum range lengths of the two females along the transect represented by the trap line were 2.2 and 6.0 km; those of eight radio-tracked males averaged 2.9 ± 1.7 km. Stations 14-22 tended to be visited more often, by more marked individual stoats, than the other 21 stations.
Fenn trapping at the same 30 sites, but with multiple traps per station (1333.5 trap nights), in late January 2001 collected carcasses of 35 males and 28 females (including 12 of the marked live-trapped ones). Another two marked males were recovered dead. The stoat population showed no sign of chronic nutritional stress (average fat reserve index = 2.8 on a scale of 1-4 where 4 = highest fat content); and only one of 63 guts analysed was empty. Nevertheless, all 76 stoats handled were adults with 1-3 cementum annuli in their teeth, showing that reproduction had failed that season. Prey categories recorded in descending frequency of occurrence were birds, carabid beetle (ground beetle), weta, possum, rat, and mouse. The frequencies of occurrence of mice and birds in the diet of these stoats (10% and 48%, respectively) were quite different from those in stoats collected in Pig Creek, a tributary of the Borland River (87%, 5%), 12 months previously when mice were still abundant. Five of the six stoat guts containing mice were collected within 1 km of stations 14-22.

text: Age structure, dispersion and diet of a population of stoats (Mustela erminea) in southern Fiordland during the decline phase of the beechmast cycle The dispersion, age structure and diet of stoats (Mustela erminea) in beech forest in the Borland and Grebe Valleys, Fiordland National Park, were examined during December and January 2000/01, 20 months after a heavy seed-fall in 1999. Thirty trap stations were set along a 38-km transect through almost continuous beech forest, at least 1 km apart. Mice were very scarce (<1 capture per 100 trap>nights, C/100TN) along two standard index lines placed at either end of the transect, compared with November 1999 (>60/100TN), but mice were detected (from footprints in stoat tunnels) along an 8 km central section of the transect (stations 14-22). Live trapping with one trap per station (total 317.5 trap nights) in December 2000 caught 2 female and 23 male stoats, of which 10 (including both females) were radio collared. The minimum range lengths of the two females along the transect represented by the trap line were 2.2 and 6.0 km; those of eight radio-tracked males averaged 2.9 ± 1.7 km. Stations 14-22 tended to be visited more often, by more marked individual stoats, than the other 21 stations.
Fenn trapping at the same 30 sites, but with multiple traps per station (1333.5 trap nights), in late January 2001 collected carcasses of 35 males and 28 females (including 12 of the marked live-trapped ones). Another two marked males were recovered dead. The stoat population showed no sign of chronic nutritional stress (average fat reserve index = 2.8 on a scale of 1-4 where 4 = highest fat content); and only one of 63 guts analysed was empty. Nevertheless, all 76 stoats handled were adults with 1-3 cementum annuli in their teeth, showing that reproduction had failed that season. Prey categories recorded in descending frequency of occurrence were birds, carabid beetle (ground beetle), weta, possum, rat, and mouse. The frequencies of occurrence of mice and birds in the diet of these stoats (10% and 48%, respectively) were quite different from those in stoats collected in Pig Creek, a tributary of the Borland River (87%, 5%), 12 months previously when mice were still abundant. Five of the six stoat guts containing mice were collected within 1 km of stations 14-22.

year: 2004-09-01

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