title: Acoustic and radio-transmitter retention in common carp (Cyprinus carpio) in New Zealand

authors: Daniel, Adam Joshua

subjects: surgical implant

abstract: Common carp (Cyprinus carpio) are notoriously difficult to monitor in water temperatures above 20◦C using telemetry owing to transmitter expulsion. To reduce transmitter loss, radio transmitters were anchored to the pelvic girdle and a polymer coating was applied to acoustic transmitters to reduce tissue irritation in two tank trials. Ten dummy transmitters were surgically implanted in each of four groups of adult koi carp, a highly coloured strain of C. carpio. Water temperatures ranged between 7 and 24◦C. After 365 days, the control and test groups of each trial had similar expulsion rates (P≥0.30; two-tailed Fisher’s exact probability test). Expulsion rates for uncoated acoustic transmitters were 60% (n=6), coated acoustic transmitters 50% (n=5), unanchored radio transmitters 60% (n=6) and anchored radio transmitters 90% (n=9). Expulsions occurred 15–362 days after implantation as a result of ulcers at or near the surgical wound. Bacterial infection of the wound appears to be the primary mechanism for transmitter expulsion.

text: Acoustic and radio-transmitter retention in common carp (Cyprinus carpio) in New Zealand Common carp (Cyprinus carpio) are notoriously difficult to monitor in water temperatures above 20◦C using telemetry owing to transmitter expulsion. To reduce transmitter loss, radio transmitters were anchored to the pelvic girdle and a polymer coating was applied to acoustic transmitters to reduce tissue irritation in two tank trials. Ten dummy transmitters were surgically implanted in each of four groups of adult koi carp, a highly coloured strain of C. carpio. Water temperatures ranged between 7 and 24◦C. After 365 days, the control and test groups of each trial had similar expulsion rates (P≥0.30; two-tailed Fisher’s exact probability test). Expulsion rates for uncoated acoustic transmitters were 60% (n=6), coated acoustic transmitters 50% (n=5), unanchored radio transmitters 60% (n=6) and anchored radio transmitters 90% (n=9). Expulsions occurred 15–362 days after implantation as a result of ulcers at or near the surgical wound. Bacterial infection of the wound appears to be the primary mechanism for transmitter expulsion.

year: 2009

title: Cult on the rise? Students' perspectives on cult issues in secondary and national high schools in Papua New Guinea

authors: Drawii, Judy Tatu

subjects: cult issues

abstract: In the last five years there has been a dramatic increase in perceived levels of
antisocial behaviour amongst students in Secondary and National High schools
in Papua New Guinea. Certain events have caught the public's attention, such
as the burning down of school buildings and reports of Satanic worship.
Despite widespread concern, there seems to be little understanding of why such
problems are occurring and no systematic studies to estimate the exact extent of
such behaviours or their underlying cause.
The main objective of this study was to collect information about the
students' perspectives on the nature and extent of these perceived problems. For
ethical reasons, and with regard to ease of access to participants within the time
frame of the study, data were collected from the first year student teachers at
Madang Teachers' College, Papua New Guinea, who had been
Secondary/National High school students only a few months previously. As this
was an exploratory investigation, and it was not known whether participants
would feel more at ease talking one-on-one with the researcher or in groups,
two methodologies were used: focus group discussions and individual
interviews. The research was conducted over a period of three weeks in June
2007, and involved a total of 21 participants (three focus groups of five, five
and six people respectively, and six individual interviewees, one of whom also
joined a group).
The main findings to emerge from these discussions were as follows.
First, the participants explained their own and other students' behaviour in terms
of exploring old and new traditions of school life. Second, although several
participants reported knowledge of supernatural practices, many of the group
activities described in the discussions were normal activities among peer cliques
that provided a sense of belonging and positive support for school achievement.
There were no major differences in the stories told by male and female
participants, and no obvious differences in the type of information provided
under different research conditions.
There was some disagreement among participants as to whether or not school
authorities should take strong action to eliminate the possibility of cult
practices.
The findings are interpreted with reference to both Western
psychological ideas about the nature of adolescence, and to local traditions,
practices, and understandings of lifespan development. In particular, the notion
of 'searching for identity' stands out in these accounts of student behaviour.
This was an exploratory study and not designed to yield results that
provide an overall picture of the situation in the Secondary/National High
schools of Papua New Guinea. Nevertheless, participants' reports did relate to
events experienced in the majority of PNG Secondary and National High
schools, and some recommendations are tentatively offered.

text: Cult on the rise? Students' perspectives on cult issues in secondary and national high schools in Papua New Guinea In the last five years there has been a dramatic increase in perceived levels of
antisocial behaviour amongst students in Secondary and National High schools
in Papua New Guinea. Certain events have caught the public's attention, such
as the burning down of school buildings and reports of Satanic worship.
Despite widespread concern, there seems to be little understanding of why such
problems are occurring and no systematic studies to estimate the exact extent of
such behaviours or their underlying cause.
The main objective of this study was to collect information about the
students' perspectives on the nature and extent of these perceived problems. For
ethical reasons, and with regard to ease of access to participants within the time
frame of the study, data were collected from the first year student teachers at
Madang Teachers' College, Papua New Guinea, who had been
Secondary/National High school students only a few months previously. As this
was an exploratory investigation, and it was not known whether participants
would feel more at ease talking one-on-one with the researcher or in groups,
two methodologies were used: focus group discussions and individual
interviews. The research was conducted over a period of three weeks in June
2007, and involved a total of 21 participants (three focus groups of five, five
and six people respectively, and six individual interviewees, one of whom also
joined a group).
The main findings to emerge from these discussions were as follows.
First, the participants explained their own and other students' behaviour in terms
of exploring old and new traditions of school life. Second, although several
participants reported knowledge of supernatural practices, many of the group
activities described in the discussions were normal activities among peer cliques
that provided a sense of belonging and positive support for school achievement.
There were no major differences in the stories told by male and female
participants, and no obvious differences in the type of information provided
under different research conditions.
There was some disagreement among participants as to whether or not school
authorities should take strong action to eliminate the possibility of cult
practices.
The findings are interpreted with reference to both Western
psychological ideas about the nature of adolescence, and to local traditions,
practices, and understandings of lifespan development. In particular, the notion
of 'searching for identity' stands out in these accounts of student behaviour.
This was an exploratory study and not designed to yield results that
provide an overall picture of the situation in the Secondary/National High
schools of Papua New Guinea. Nevertheless, participants' reports did relate to
events experienced in the majority of PNG Secondary and National High
schools, and some recommendations are tentatively offered.

year: 2008

title: Takuahi: Te oriori mō Tāmaunga-o-te-rangi - Mana atua, mana whenua, mana tangata

authors: Dewes, Mahue

subjects: Takuahi

abstract: E roa nei tātau te Māori nō ngā wā o Hawaiki e tito ana i te waiata, i te haka, i te oriori, i te mōteatea hei waka kawe i ngā kōrero tuku iho ki ngā whakatipuranga hou. He putuputu tonu ngā tūmomo karere, ka raua atu ki roto i wēnei momo titonga waiata a te Māori. Ka whārikihia e ngā tohunga kaitito ngā karere nei mā te reo kīwaha, mā te reo whakataukī, mā te reo auaha hei kura huna. Mei māmā te kimi, ka tohunga katoa ngā Māori. Kai te aroaro o te tuhingaroa nei, ka ketuketu i tētahi o ngā oriori o Ngāti Porou, otiā, nō Te Whānau-a-Hinerupe, ko te oriori mō Tāmaunga-o-te-rangi, nā Te Māperetahi. Mā konei ake e ruku atu ai ki te raparapa i ngā kura huna e whakatauira ana i te mana Atua, mana whenua, mana tangata hei mana ahi kā. Mā tēnā hoki e whakatauira te mana ahi kā, kai a Tama, otiā, hei tauira atu ki ngā uri o Te Whānau-a-Hinerupe i tō rātau ake ahi kā roa ki Te Kawakawa mai Tawhiti. Ko ngā kōrero kua kohingia, he kōrero nō ngā tāngata e mōhio ana ki ngā tūmomo mana, ā, ki ngā kōrero e pā ana ki te oriori nei. Ka iringia wēnei rau kōrero hei whakarākei tonu i te pae tapu o Te Whānau-a-Hinerupe.

text: Takuahi: Te oriori mō Tāmaunga-o-te-rangi - Mana atua, mana whenua, mana tangata E roa nei tātau te Māori nō ngā wā o Hawaiki e tito ana i te waiata, i te haka, i te oriori, i te mōteatea hei waka kawe i ngā kōrero tuku iho ki ngā whakatipuranga hou. He putuputu tonu ngā tūmomo karere, ka raua atu ki roto i wēnei momo titonga waiata a te Māori. Ka whārikihia e ngā tohunga kaitito ngā karere nei mā te reo kīwaha, mā te reo whakataukī, mā te reo auaha hei kura huna. Mei māmā te kimi, ka tohunga katoa ngā Māori. Kai te aroaro o te tuhingaroa nei, ka ketuketu i tētahi o ngā oriori o Ngāti Porou, otiā, nō Te Whānau-a-Hinerupe, ko te oriori mō Tāmaunga-o-te-rangi, nā Te Māperetahi. Mā konei ake e ruku atu ai ki te raparapa i ngā kura huna e whakatauira ana i te mana Atua, mana whenua, mana tangata hei mana ahi kā. Mā tēnā hoki e whakatauira te mana ahi kā, kai a Tama, otiā, hei tauira atu ki ngā uri o Te Whānau-a-Hinerupe i tō rātau ake ahi kā roa ki Te Kawakawa mai Tawhiti. Ko ngā kōrero kua kohingia, he kōrero nō ngā tāngata e mōhio ana ki ngā tūmomo mana, ā, ki ngā kōrero e pā ana ki te oriori nei. Ka iringia wēnei rau kōrero hei whakarākei tonu i te pae tapu o Te Whānau-a-Hinerupe.

year: 2016