title: Mokena Hou and his wife Rina

authors: Hart, Philip

abstract: Mokena Hou had a distinguished whakapapa, but as nephew to Hou was subordinate to the latter’s son, Karauna Hou. He was born near the Te Aroha hot pools, and his future wife, Rina, who also had illustrious ancestors, including some Ngati Haua, was born in the same area. Both were affiliated to several hapu. After the Hauraki tribes fled from Ngapuhi in 1821, he would be present at the battle of Taumatawiwi in 1830 (though he did not fight) and participated in a later siege of the Ngati Haua pa at Matamata. During the 1830s and later, he mostly cultivated land and dug gum in the lower Waihou region and as well as cultivating at Te Aroha. 
 After living at Kaitawa before the Thames goldfield opened, nearby, in 1867, he moved to Te Aroha, where he would live continuously, warding off the ambitions of Ngati Haua. When the land court investigated the ownership of blocks of land in Hauraki, he sought to obtain as many interests as possible, not always successfully, and tried to get more than his fair share of both land and revenue. 
A devoted Anglican, he assisted the early missionaries to the Waihou region. Wanting peaceful relations with Pakeha, he assisted both the surveying and the settlement of the Aroha Block. When gold was discovered at Te Aroha in 1880, he assisted the prospectors, opened his land for mining and for a township, and invested in some claims, expecting and obtaining a good financial reward. He may have assisted in making the hot pools a public reserve, and certainly gave sections of land within the settlement for public and religious purposes. When he and his wife died a month apart, they were fondly remembered.

text: Mokena Hou and his wife Rina Mokena Hou had a distinguished whakapapa, but as nephew to Hou was subordinate to the latter’s son, Karauna Hou. He was born near the Te Aroha hot pools, and his future wife, Rina, who also had illustrious ancestors, including some Ngati Haua, was born in the same area. Both were affiliated to several hapu. After the Hauraki tribes fled from Ngapuhi in 1821, he would be present at the battle of Taumatawiwi in 1830 (though he did not fight) and participated in a later siege of the Ngati Haua pa at Matamata. During the 1830s and later, he mostly cultivated land and dug gum in the lower Waihou region and as well as cultivating at Te Aroha. 
 After living at Kaitawa before the Thames goldfield opened, nearby, in 1867, he moved to Te Aroha, where he would live continuously, warding off the ambitions of Ngati Haua. When the land court investigated the ownership of blocks of land in Hauraki, he sought to obtain as many interests as possible, not always successfully, and tried to get more than his fair share of both land and revenue. 
A devoted Anglican, he assisted the early missionaries to the Waihou region. Wanting peaceful relations with Pakeha, he assisted both the surveying and the settlement of the Aroha Block. When gold was discovered at Te Aroha in 1880, he assisted the prospectors, opened his land for mining and for a township, and invested in some claims, expecting and obtaining a good financial reward. He may have assisted in making the hot pools a public reserve, and certainly gave sections of land within the settlement for public and religious purposes. When he and his wife died a month apart, they were fondly remembered.

year: 2016

title: Māori women’s perspectives of leadership and wellbeing

authors: Ruru, Stacey Mariu

subjects: Māori leadership

abstract: Within Aotearoa, New Zealand, Māori women are engaged in leadership roles in community and professional workplace settings, however little is known about how they maintain their wellbeing. This research sought to unravel how Māori women leaders maintain their wellbeing, while occupied in complex leadership roles. We report on the findings from semi-structured interviews, acknowledging kaupapa Māori theory and principles, with five Māori women leaders. Thematic analysis was used, and these themes related to five whakataukī (proverb) that provided overarching themes and directions relating to Māori women’s leadership and wellbeing. Each whakataukī describe unique aspects of leadership and wellbeing from a Māori worldview. Themes include humility, collectiveness, courage, future orientations and positivity. While the themes are housed in whakataukī, central to the success of these Māori women leaders was being connected to whānau (family) and friends, and being influenced by tamariki (children), tauira (students) and employees. These social connections made Māori women leaders strong and resilient to change and challenges.

text: Māori women’s perspectives of leadership and wellbeing Within Aotearoa, New Zealand, Māori women are engaged in leadership roles in community and professional workplace settings, however little is known about how they maintain their wellbeing. This research sought to unravel how Māori women leaders maintain their wellbeing, while occupied in complex leadership roles. We report on the findings from semi-structured interviews, acknowledging kaupapa Māori theory and principles, with five Māori women leaders. Thematic analysis was used, and these themes related to five whakataukī (proverb) that provided overarching themes and directions relating to Māori women’s leadership and wellbeing. Each whakataukī describe unique aspects of leadership and wellbeing from a Māori worldview. Themes include humility, collectiveness, courage, future orientations and positivity. While the themes are housed in whakataukī, central to the success of these Māori women leaders was being connected to whānau (family) and friends, and being influenced by tamariki (children), tauira (students) and employees. These social connections made Māori women leaders strong and resilient to change and challenges.

year: 2017

title: The Pepsi‐Jenner disaster: Translation and collaboration in global image markets

authors: Isaacs, Bronwyn

abstract: In April 2017, Pepsi released a video commercial featuring the American celebrity Kendall Jenner that rapidly ballooned into a pop culture moment with international import. The infamous commercial begins with a soft rock backing track and a young man playing the cello against an unspecified city skyline. The next scene is a clean-cut, multi-ethnic crowd of marching young people. Smiling and fist-pumping under their fedora hats and headscarves, the students are waving signs with slogans including ‘Join the conversation’ and ‘Peace’. As the music crescendos, the students face off in front of a silent line of police. A smiling Jenner then places a can of Pepsi in the muscled hands of a young male officer dressed in an American-style police uniform. A moment of shock. Silence. Then, inexplicably, the protesters burst forth in cheers and dancing.

text: The Pepsi‐Jenner disaster: Translation and collaboration in global image markets In April 2017, Pepsi released a video commercial featuring the American celebrity Kendall Jenner that rapidly ballooned into a pop culture moment with international import. The infamous commercial begins with a soft rock backing track and a young man playing the cello against an unspecified city skyline. The next scene is a clean-cut, multi-ethnic crowd of marching young people. Smiling and fist-pumping under their fedora hats and headscarves, the students are waving signs with slogans including ‘Join the conversation’ and ‘Peace’. As the music crescendos, the students face off in front of a silent line of police. A smiling Jenner then places a can of Pepsi in the muscled hands of a young male officer dressed in an American-style police uniform. A moment of shock. Silence. Then, inexplicably, the protesters burst forth in cheers and dancing.

year: 2022-06