title: Exploring attitudes of Indian students toward holidaying in New Zealand using the leisure motivation scale

authors: Mohsin, Asad

subjects: India

abstract: This paper suggests that India will be the next important tourist generating country to emerge after the People's Republic of China, and seeks to provide some information on a key segment of future overseas tourists, the well educated. The paper reports the results of a study of over 1,000 Indian students at four Indian universities. The study uses the Leisure Motivation Scale of Beard and Ragheb (1983) and replicates a finding of four dimensions, albeit with a modification relating to the intellectual and challenge factors. The destination used for the study was New Zealand for a number of reasons. At the time of the study the New Zealand Prime Minister had recently visited India, Tourism New Zealand had opened offices in Mumbai and a, then current, popular Bollywood film had been produced in New Zealand. Attitudes toward New Zealand were found to be positive, and some evidence is provided for the possible development of more urban based tourism in New Zealand to avoid the environmentally damaging aspects associated with more traditional adventure tourists in that country. The paper ends with various recommendations and comments.

text: Exploring attitudes of Indian students toward holidaying in New Zealand using the leisure motivation scale This paper suggests that India will be the next important tourist generating country to emerge after the People's Republic of China, and seeks to provide some information on a key segment of future overseas tourists, the well educated. The paper reports the results of a study of over 1,000 Indian students at four Indian universities. The study uses the Leisure Motivation Scale of Beard and Ragheb (1983) and replicates a finding of four dimensions, albeit with a modification relating to the intellectual and challenge factors. The destination used for the study was New Zealand for a number of reasons. At the time of the study the New Zealand Prime Minister had recently visited India, Tourism New Zealand had opened offices in Mumbai and a, then current, popular Bollywood film had been produced in New Zealand. Attitudes toward New Zealand were found to be positive, and some evidence is provided for the possible development of more urban based tourism in New Zealand to avoid the environmentally damaging aspects associated with more traditional adventure tourists in that country. The paper ends with various recommendations and comments.

year: 2007

title: 'The Doors of Perception': Science, Religion, and Literature in Britain's Long-Nineteenth Century, 1789-1914

authors: Speedy, Samuel Weston

subjects: science

abstract: In Britain’s long-nineteenth century (1789-1914), religious explanations of the world were challenged with the rise of science, leading to the question of how religion survived. Both fiction and non-fiction explored this issue, offering ‘thought experiments’ regarding religion’s role in society; where texts implicitly or explicitly raise a question, and test it through a hypothetical scenario or scenarios. In accordance with the Linguistic Turn, these thought experiments can be viewed as linguistic constructs, where language itself is held to construct the outcomes of these thought experiments. Yet at the same time, language is limited in how can describe the world; from the vastness of time and space to the quality of feelings and emotions. Thus it is not just language, but the limits of language – characterised here as the ‘doors of perception’ – that have effects on worldviews; effects that throw light on the capacities in which religion survived the rise of science, and which are the subject of this thesis. 
Each chapter juxtaposes predominantly science-oriented non-fiction with religion-oriented creative works, dividing the thesis into the six scientific contexts that were the most important to the long-nineteenth century: natural theology, utilitarianism, geology, biology, anthropology, and psychology. Key figures investigated include Thomas Paine, William Paley, David Hume, Jean-Jacques Rousseau, William Blake, William Wordsworth, Mary Shelley, John Keats, Jeremy Bentham, Thomas Carlyle, Charles Dickens, Charles Lyell, Alfred Lord Tennyson, Charles Darwin, Matthew Arnold, David Friedrich Strauss, Ludwig Feuerbach, George Eliot, Walter Pater, and Oscar Wilde. 
One effect of the limits of language was on religious belief itself, specifically as pertains to intelligent design (independently of questions of whether the belief is correct). Here, because people found it difficult, if not impossible, to describe the vastness of time, they also found it difficult to describe the rise of complex natural phenomena in any terms that require the vastness of time. Instead, they described the rise of complexity in the comfortable terms in which it could rise within the timescale of a human life; i.e., a process analogous to human design. This was aided by the fact that fixed, essentialist distinctions, as given by words, names, and labels, were applied to natural phenomena on timescales that language can describe, and this influenced a belief that these phenomena actually were fixed, essentialist, and unchanging; phenomena which could only have come into existence fully formed, rendering intelligent design the only explanation. 
Another effect of the limits of language was that they assisted religious experience. Here, when people found it difficult to adequately describe time, space, emotions, beauty, etc., there was a sense that experience was transcending the essentialist words, names, and labels that otherwise differentiate and atomise the world into separate phenomena, including those differentiating ‘subject’ from ‘object’, ‘self’ from ‘other’ and ‘us’ from ‘them’. This characterised the religious experience of self-transcendent awe. Sometimes, this experience was itself described in terms of divine design; sometimes it was not. Sometimes, it also had the effect of making people believe that to reduce a phenomenon to the level of rational linguistic description was to, in some way, devalue it.
Both effects recurred consistently in scientific and religious literature of the long-nineteenth century, and explain how religion’s survival was effected.

text: 'The Doors of Perception': Science, Religion, and Literature in Britain's Long-Nineteenth Century, 1789-1914 In Britain’s long-nineteenth century (1789-1914), religious explanations of the world were challenged with the rise of science, leading to the question of how religion survived. Both fiction and non-fiction explored this issue, offering ‘thought experiments’ regarding religion’s role in society; where texts implicitly or explicitly raise a question, and test it through a hypothetical scenario or scenarios. In accordance with the Linguistic Turn, these thought experiments can be viewed as linguistic constructs, where language itself is held to construct the outcomes of these thought experiments. Yet at the same time, language is limited in how can describe the world; from the vastness of time and space to the quality of feelings and emotions. Thus it is not just language, but the limits of language – characterised here as the ‘doors of perception’ – that have effects on worldviews; effects that throw light on the capacities in which religion survived the rise of science, and which are the subject of this thesis. 
Each chapter juxtaposes predominantly science-oriented non-fiction with religion-oriented creative works, dividing the thesis into the six scientific contexts that were the most important to the long-nineteenth century: natural theology, utilitarianism, geology, biology, anthropology, and psychology. Key figures investigated include Thomas Paine, William Paley, David Hume, Jean-Jacques Rousseau, William Blake, William Wordsworth, Mary Shelley, John Keats, Jeremy Bentham, Thomas Carlyle, Charles Dickens, Charles Lyell, Alfred Lord Tennyson, Charles Darwin, Matthew Arnold, David Friedrich Strauss, Ludwig Feuerbach, George Eliot, Walter Pater, and Oscar Wilde. 
One effect of the limits of language was on religious belief itself, specifically as pertains to intelligent design (independently of questions of whether the belief is correct). Here, because people found it difficult, if not impossible, to describe the vastness of time, they also found it difficult to describe the rise of complex natural phenomena in any terms that require the vastness of time. Instead, they described the rise of complexity in the comfortable terms in which it could rise within the timescale of a human life; i.e., a process analogous to human design. This was aided by the fact that fixed, essentialist distinctions, as given by words, names, and labels, were applied to natural phenomena on timescales that language can describe, and this influenced a belief that these phenomena actually were fixed, essentialist, and unchanging; phenomena which could only have come into existence fully formed, rendering intelligent design the only explanation. 
Another effect of the limits of language was that they assisted religious experience. Here, when people found it difficult to adequately describe time, space, emotions, beauty, etc., there was a sense that experience was transcending the essentialist words, names, and labels that otherwise differentiate and atomise the world into separate phenomena, including those differentiating ‘subject’ from ‘object’, ‘self’ from ‘other’ and ‘us’ from ‘them’. This characterised the religious experience of self-transcendent awe. Sometimes, this experience was itself described in terms of divine design; sometimes it was not. Sometimes, it also had the effect of making people believe that to reduce a phenomenon to the level of rational linguistic description was to, in some way, devalue it.
Both effects recurred consistently in scientific and religious literature of the long-nineteenth century, and explain how religion’s survival was effected.

year: 2013

title: Te Tarata

authors: Maxwell, Te Kahautu

subjects: Haka

abstract: He whakamārama mō te haka 
Ko tēnei haka he whakamauharatanga ki te riri whenua i waenganui i Te Whakatōhea me te Karauna i te 23 o Poutūterangi 1865. Ko te ingoa o te pakanga nei ko Te Tarata. Hai tēnei marama kua eke ki te kotahi rau e rima tekau tau mai i tēnei pakanga. Ka kōrerotia te patunga i te mihinare a Te Wākana i te 2 o Poutūterangi i te tau kotahi mano e waru rau e ono tekau mā rima (1865). Nā Kereopa o Ngāti Rangiwewehi i patu a Te Wākana. I haramai a Te Kereopa i raro i te Paimārire (Hauhau) ki Ōpōtiki. Ko tā Te Paimārire kaupapa i tae atu ai ko te kauhau i te whakapono hou a Te Ua Haumēne o Taranaki. Ko ngā āpōtoro i tukuna atu e Te Ua Haumēne ko Pātara Rakataura me Te Kereopa, hoi anō ko te kauhau i te rongopai tā Te Ua Haumēne i whakahau ai. Hoi anō he take tā Te Kereopa, tā te mea i kōhurutia tana wahine me āna tamāhine tokorua ki te whare karakia i Rangiaowhia ki roto o Tainui. Nara i pau a Ngāti Apakura ki te mate ki roto i te ahi, i tahuna te whare karakia e ngā hoia me te iwi o Ngāti Apakura ki roto. Ā i patua anō tana tamāhine hoki ki te pakanga i Hairini. Koiarā tā Kereopa he rānaki i te mate o tana whānau i pau i te ahi nukarau a te Karauna. Nā tēnei patunga i a Te Wākana i riro ai te 250,000 eka o Te Whakatōhea. I tēnei rā tonu o Te Matatini i tēnei tau 2015 kua eke ki te kotahi rau e rima tekau (150) tau o te parekuranui o Te Whakatōhea mō te patunga i te tangata kotahi nā tētahi atu ko Te Kereopa o Ngāti Rangiwewehi. Ko te kōhuru i a Te Whakatōhea me āna tamariki, āna mokopuna, ko te tāwharona i ngā tāne, i ngā wāhine, ko te ekeeke kino te rarahu i ngā wāhine me ngā tamariki kōtiro, tāne hoki. Mutu ana te rarahu ko te kōhuru i a rātou ki te pū, ki te mata o te pēneti ko te tahu rānei. Ko te urupatu anō tērā ko te tahu i ngā pā, i ngā whare tīpuna, i ngā māra, i ngā mira mahi paura, i ngā kaipuke tauhokohoko ki Tāmaki, ki Poihākena, ki Ingarangi. Ko te parekura nui tēnei o Te Whakatōhea, ko te kōhuru i tō mātou katoa, tō mātou ao, tō mātou wairua, tō mātou hinengaro, tō mātou tinana o Te Whakatōhea mō te mate kotahi a te tangata kotahi. Ahakoa he mihingare, he pūrahorua hoki he kawe o kōrero nōna ki a Kāwana Kerei mō ngā nekeneke a Te Whakatōhea ki te tautoko i a Kīngi Tāwhiao me ngā pakanga whenua i Rangiriri, i Ōrakau i te tau kotahi mano e waru rau e ono tekau mā whā (1864). Ki te pakanga o Te Tarata, 14 ngā Māori i mate i tēnei pakanga me ngā hoia pākeha, ngā maemanerau 26. E 500 ngā manemanerau i roto i te ope taua a Kuini Wikitōria. I tēnei pakanga nā Hira Te Popo te rangatira o Ngāti Ira, hapū o Te Whakatōhea i herehangaia ngā tīkouka me ōna rau ki ngā pou o te tūwatawata. Nara i pupuhi ngā pūrepō ngā ki te pā o Te Tarata i hinga ngā tūwatawata me te tū anō. Koirā te mahi a te tīkouka he rākau māmā kāore i whati pēnei i te mānuka me ngā rākau mārō ehara ko tāna he tiaki i te tūwatawata ka tūohu ka tū anō me te maka anō i ngā kariri o te pūrepō ki ngā hōia a te Karauna. Ana nā te tīkouka i āhei a Te Whakatōhea me ōna haumi te rere whakauta ki te tuawhenua. I huihui rātou ki tētahi pā anō ki Kohipawa kīhai i tareka e te Karauna.

text: Te Tarata He whakamārama mō te haka 
Ko tēnei haka he whakamauharatanga ki te riri whenua i waenganui i Te Whakatōhea me te Karauna i te 23 o Poutūterangi 1865. Ko te ingoa o te pakanga nei ko Te Tarata. Hai tēnei marama kua eke ki te kotahi rau e rima tekau tau mai i tēnei pakanga. Ka kōrerotia te patunga i te mihinare a Te Wākana i te 2 o Poutūterangi i te tau kotahi mano e waru rau e ono tekau mā rima (1865). Nā Kereopa o Ngāti Rangiwewehi i patu a Te Wākana. I haramai a Te Kereopa i raro i te Paimārire (Hauhau) ki Ōpōtiki. Ko tā Te Paimārire kaupapa i tae atu ai ko te kauhau i te whakapono hou a Te Ua Haumēne o Taranaki. Ko ngā āpōtoro i tukuna atu e Te Ua Haumēne ko Pātara Rakataura me Te Kereopa, hoi anō ko te kauhau i te rongopai tā Te Ua Haumēne i whakahau ai. Hoi anō he take tā Te Kereopa, tā te mea i kōhurutia tana wahine me āna tamāhine tokorua ki te whare karakia i Rangiaowhia ki roto o Tainui. Nara i pau a Ngāti Apakura ki te mate ki roto i te ahi, i tahuna te whare karakia e ngā hoia me te iwi o Ngāti Apakura ki roto. Ā i patua anō tana tamāhine hoki ki te pakanga i Hairini. Koiarā tā Kereopa he rānaki i te mate o tana whānau i pau i te ahi nukarau a te Karauna. Nā tēnei patunga i a Te Wākana i riro ai te 250,000 eka o Te Whakatōhea. I tēnei rā tonu o Te Matatini i tēnei tau 2015 kua eke ki te kotahi rau e rima tekau (150) tau o te parekuranui o Te Whakatōhea mō te patunga i te tangata kotahi nā tētahi atu ko Te Kereopa o Ngāti Rangiwewehi. Ko te kōhuru i a Te Whakatōhea me āna tamariki, āna mokopuna, ko te tāwharona i ngā tāne, i ngā wāhine, ko te ekeeke kino te rarahu i ngā wāhine me ngā tamariki kōtiro, tāne hoki. Mutu ana te rarahu ko te kōhuru i a rātou ki te pū, ki te mata o te pēneti ko te tahu rānei. Ko te urupatu anō tērā ko te tahu i ngā pā, i ngā whare tīpuna, i ngā māra, i ngā mira mahi paura, i ngā kaipuke tauhokohoko ki Tāmaki, ki Poihākena, ki Ingarangi. Ko te parekura nui tēnei o Te Whakatōhea, ko te kōhuru i tō mātou katoa, tō mātou ao, tō mātou wairua, tō mātou hinengaro, tō mātou tinana o Te Whakatōhea mō te mate kotahi a te tangata kotahi. Ahakoa he mihingare, he pūrahorua hoki he kawe o kōrero nōna ki a Kāwana Kerei mō ngā nekeneke a Te Whakatōhea ki te tautoko i a Kīngi Tāwhiao me ngā pakanga whenua i Rangiriri, i Ōrakau i te tau kotahi mano e waru rau e ono tekau mā whā (1864). Ki te pakanga o Te Tarata, 14 ngā Māori i mate i tēnei pakanga me ngā hoia pākeha, ngā maemanerau 26. E 500 ngā manemanerau i roto i te ope taua a Kuini Wikitōria. I tēnei pakanga nā Hira Te Popo te rangatira o Ngāti Ira, hapū o Te Whakatōhea i herehangaia ngā tīkouka me ōna rau ki ngā pou o te tūwatawata. Nara i pupuhi ngā pūrepō ngā ki te pā o Te Tarata i hinga ngā tūwatawata me te tū anō. Koirā te mahi a te tīkouka he rākau māmā kāore i whati pēnei i te mānuka me ngā rākau mārō ehara ko tāna he tiaki i te tūwatawata ka tūohu ka tū anō me te maka anō i ngā kariri o te pūrepō ki ngā hōia a te Karauna. Ana nā te tīkouka i āhei a Te Whakatōhea me ōna haumi te rere whakauta ki te tuawhenua. I huihui rātou ki tētahi pā anō ki Kohipawa kīhai i tareka e te Karauna.

year: 2017