title: Are You Listening? The Voice of Waitaha, A Forgotten People.

authors: Reese, Alistair William

subjects: maori

abstract: This thesis is a study of Waitaha, a Bay of Plenty iwi that has been marginalized through
the loss of most of its land, much of its language, tikanga, and mana. The purpose of the
work is to communicate, through the 'voice' and the history of the people, a chronicle, of
their alienation to a Pākehā audience that remains in large part ignorant and distant from
their plight.
The thesis is motivated by an academic responsibility to the Treaty of Waitangi and the
lack of understanding to the present needs of Māori as evidenced for example, by the
support for the January 2004 Orewa speech, by the leader of the National Party, Don
Brash. It is predicated upon the understanding that this response, which minimalises the
impact of colonization upon Māori, is constructed by many, through a convenience of
distance. It is motivated also on the understanding that most Pākehā who now inhabit the rohe of Waitaha, are completely ignorant of the identity of tangata whenua. It is hoped
that the presentation of the Waitaha story, will provoke a greater empathy from Pākehā,
and thereby facilitate an environment, whereby grievances can be addressed in an
environment of greater understanding.
The thesis is a qualitative based research exercise, carried out in consultation with
kaumātua and other Waitaha members, and attempts to acknowledge and integrate current kaupapa Māori epistemologies with traditional Western academic methodology.
The study uses interviews, Waitangi Tribunal evidence, and other historical references to
construct a narrative that conveys something of the 'voice' of Waitaha. Specifically, it
outlines a chronology of Waitaha settlement, followed by a description of their encounter
with Pākehā, the consequent alienation of the majority of their lands by the Crown, and
concludes, with a glimpse into the current circumstance of Manoeka, the papakainga of
Waitaha.

text: Are You Listening? The Voice of Waitaha, A Forgotten People. This thesis is a study of Waitaha, a Bay of Plenty iwi that has been marginalized through
the loss of most of its land, much of its language, tikanga, and mana. The purpose of the
work is to communicate, through the 'voice' and the history of the people, a chronicle, of
their alienation to a Pākehā audience that remains in large part ignorant and distant from
their plight.
The thesis is motivated by an academic responsibility to the Treaty of Waitangi and the
lack of understanding to the present needs of Māori as evidenced for example, by the
support for the January 2004 Orewa speech, by the leader of the National Party, Don
Brash. It is predicated upon the understanding that this response, which minimalises the
impact of colonization upon Māori, is constructed by many, through a convenience of
distance. It is motivated also on the understanding that most Pākehā who now inhabit the rohe of Waitaha, are completely ignorant of the identity of tangata whenua. It is hoped
that the presentation of the Waitaha story, will provoke a greater empathy from Pākehā,
and thereby facilitate an environment, whereby grievances can be addressed in an
environment of greater understanding.
The thesis is a qualitative based research exercise, carried out in consultation with
kaumātua and other Waitaha members, and attempts to acknowledge and integrate current kaupapa Māori epistemologies with traditional Western academic methodology.
The study uses interviews, Waitangi Tribunal evidence, and other historical references to
construct a narrative that conveys something of the 'voice' of Waitaha. Specifically, it
outlines a chronology of Waitaha settlement, followed by a description of their encounter
with Pākehā, the consequent alienation of the majority of their lands by the Crown, and
concludes, with a glimpse into the current circumstance of Manoeka, the papakainga of
Waitaha.

year: 2006

title: The Transformative Possibilities of 'Noticing' in Community Gardening and my Life

authors: Casey-Cox, Anna Mary

subjects: Globalised Capitalism

abstract: The growing gap between rich and poor and the degradation of the planet are among the systemically generated outcomes increasingly associated with contemporary capitalism. This association is made by scholarly, professional and technical experts and spiritual leaders from across the political spectrum. Among them are Joseph Stiglitz, Vandana Shiva, Bill McKibben and Pope Francis. The negative social impact associated with the privileging of capitalist interests manifest in a globalising corporate logic during the 1990s, was critically documented by Jane Kelsey (1999). In the ongoing pursuit of the neo-liberal agenda globally, Kelsey (2013) argues that significant decisions are often made behind closed doors with little chance of democratic influence, particularly by those who may come to suffer from their ramifications. Popular uprisings, such as the Occupy Wall Street Movement, attest to the widespread concern of many. Activist scholar, Slavoj Žižek (2012) urges the embedding of the occupiers’ concerns beyond the visible spectacle of the movement. He urges wider commitment to the transformation of the issues of their concern in the very fabric of daily life. My work presented in this thesis is one attempt to contribute to this call.

Through my investigation into the apparent impact of corporate capitalism, I have come to notice ever more acutely, as encouraged by Seo and Creed (2002), the value contradictions within the institutional logics that support capitalism and the logics of other significant institutions that I allow influence on my life. My research drew me towards concurrence with the views of critical organisational theorists such as Deetz (1992) and Dyer, Humphries, Fitzgibbons and Hurd (2014). These theorists provide the proposition that the contemporary form of globalisation is orchestrated through the normalised workings and values of global corporations that spread a competitive ordering, selectively atomise individuals and pit one against the other. I call this the ‘dominant order(ing) of daily lives’ that draws the privileged and the oppressed into a way of being that sustains privilege and oppression while espousing values of justice.

My research contributes to the body of knowledge concerned with how a sense of responsibility and transformative agency may be developed amongst privileged peoples. It is in the projects of community gardening and my life that I have chosen to ‘notice’ the prevalence of a mechanistic, functionalist world view that infuses the moral limitations of dominant order. I have been attentive to noticing how this order influences the [un]ethical decisions of daily life. I suggest that increasing the awareness of the privileged to the working of dominant order and to the interconnectedness of life is important to our ability to ‘notice’ institutional contradictions and thus the possibilities of our transformation. My attention to ‘noticing’ has heightened my discomfort with the current institutional arrangements and prompted me to reflect, talk with others, try new things and seek a more attentive way of being. My research endorses the suggestion made by Dyer et al. (2014) that conscientising the privileged to the workings of dominant order, and the ways we are implicated in the maintenance of this ordering, is important work for educators to pursue. 

Through my research I have identified ideas that may mitigate against concerning assumptions amongst the privileged that ‘community gardening’ and the projects of local food are ‘naturally virtuous’ including: listening to the stories of the oppressed, knowing who we are in the context of these stories, holding our own discomfort and questioning how we may be responsible. As an outcome of my research, I  posit that the reprioritisation and valuing of interconnection and ‘concern for others’ in the day to day lives of the privileged may be achieved through the development of relational identities, storytelling that highlights interconnection and spiritual ritual. Community gardening can draw the privileged into being with the oppressed; enabling an understanding of shared and common humanity that I suggest is motivating of reflection and the construction of new social interactions. 

My investigations drew me more deeply into the insights and commitments of people of an indigenous, Earth-centred, life-affirming spiritual tradition who are among those who articulate an interconnected worldview and ways of being human. My research highlights that when commitment is given to a relationship with people of these traditions, those who are largely (but never wholly) colonised to the dominant order may ‘notice’ and rediscover the possibilities of interconnected ways of seeing and being human. Listening to the holders of life-affirming traditions can enable ‘noticing’ of, and resistance to, the dominating ideas of capitalist projections that are mechanistic and competitive in form. In the context of Aotearoa New Zealand, my research suggests that bicultural relationship may be developed by Pākehā through listening to Te Ao Māori authority and engaging in practical actions that support related Māori aspirations. This relationship may interrupt the potential dominance of Pākehā ways of being. 

My first person action research has involved reflection, ‘noticing’, conversation and action in dynamic interplay. I have recorded this dynamic interplay and discerned together with others, through ongoing co-inquiry relationship and dialogue, the transformative possibilities of ‘noticing’ the ways that we, as people who would like to be considered ‘just’, are human. I have woven a narrative, presented in this report that is compelling to me, to my co-inquirers and to others.  I have assessed the value of my inquiry by the way it stirs thinking, reflection and transformative action in those who engage with it. 

‘Noticing’ dominant order and the unconscious stream of oppressive action in the day to day life of the privileged is difficult and challenging work. This work may generate conflict and discomfort for the researcher and the people connected with and through the research. I posit that such discomfort is important to reflection and to developing a form of sensitivity that draws ethical attention to the systemic causes of such degradation that sustains the privilege of many. The potential challenging of privilege that ‘noticing’ promotes requires a relational dynamic that is open, non-competitive, non-oppositional and potentially inconclusive.  Including this Socratic dynamic in research methods, and in ‘noticing’, is important for researchers whose ability to shed light on the challenging terrain of social change requires relationships of openness and dialogue. 

When grounded in a critique of dominant order, ‘noticing’ disturbs otherwise inoculated, rationalised and normalised privileges. Just as the disturbance of soil is necessary for the settling of a new seed, so too is the disturbance of our minds necessary for our awakening and the growth of our ‘noticing’ and an interconnected worldview. ‘Noticing’ enables the privileged to identify ways of being human that reprioritise the diminished valuing of interdependency.

text: The Transformative Possibilities of 'Noticing' in Community Gardening and my Life The growing gap between rich and poor and the degradation of the planet are among the systemically generated outcomes increasingly associated with contemporary capitalism. This association is made by scholarly, professional and technical experts and spiritual leaders from across the political spectrum. Among them are Joseph Stiglitz, Vandana Shiva, Bill McKibben and Pope Francis. The negative social impact associated with the privileging of capitalist interests manifest in a globalising corporate logic during the 1990s, was critically documented by Jane Kelsey (1999). In the ongoing pursuit of the neo-liberal agenda globally, Kelsey (2013) argues that significant decisions are often made behind closed doors with little chance of democratic influence, particularly by those who may come to suffer from their ramifications. Popular uprisings, such as the Occupy Wall Street Movement, attest to the widespread concern of many. Activist scholar, Slavoj Žižek (2012) urges the embedding of the occupiers’ concerns beyond the visible spectacle of the movement. He urges wider commitment to the transformation of the issues of their concern in the very fabric of daily life. My work presented in this thesis is one attempt to contribute to this call.

Through my investigation into the apparent impact of corporate capitalism, I have come to notice ever more acutely, as encouraged by Seo and Creed (2002), the value contradictions within the institutional logics that support capitalism and the logics of other significant institutions that I allow influence on my life. My research drew me towards concurrence with the views of critical organisational theorists such as Deetz (1992) and Dyer, Humphries, Fitzgibbons and Hurd (2014). These theorists provide the proposition that the contemporary form of globalisation is orchestrated through the normalised workings and values of global corporations that spread a competitive ordering, selectively atomise individuals and pit one against the other. I call this the ‘dominant order(ing) of daily lives’ that draws the privileged and the oppressed into a way of being that sustains privilege and oppression while espousing values of justice.

My research contributes to the body of knowledge concerned with how a sense of responsibility and transformative agency may be developed amongst privileged peoples. It is in the projects of community gardening and my life that I have chosen to ‘notice’ the prevalence of a mechanistic, functionalist world view that infuses the moral limitations of dominant order. I have been attentive to noticing how this order influences the [un]ethical decisions of daily life. I suggest that increasing the awareness of the privileged to the working of dominant order and to the interconnectedness of life is important to our ability to ‘notice’ institutional contradictions and thus the possibilities of our transformation. My attention to ‘noticing’ has heightened my discomfort with the current institutional arrangements and prompted me to reflect, talk with others, try new things and seek a more attentive way of being. My research endorses the suggestion made by Dyer et al. (2014) that conscientising the privileged to the workings of dominant order, and the ways we are implicated in the maintenance of this ordering, is important work for educators to pursue. 

Through my research I have identified ideas that may mitigate against concerning assumptions amongst the privileged that ‘community gardening’ and the projects of local food are ‘naturally virtuous’ including: listening to the stories of the oppressed, knowing who we are in the context of these stories, holding our own discomfort and questioning how we may be responsible. As an outcome of my research, I  posit that the reprioritisation and valuing of interconnection and ‘concern for others’ in the day to day lives of the privileged may be achieved through the development of relational identities, storytelling that highlights interconnection and spiritual ritual. Community gardening can draw the privileged into being with the oppressed; enabling an understanding of shared and common humanity that I suggest is motivating of reflection and the construction of new social interactions. 

My investigations drew me more deeply into the insights and commitments of people of an indigenous, Earth-centred, life-affirming spiritual tradition who are among those who articulate an interconnected worldview and ways of being human. My research highlights that when commitment is given to a relationship with people of these traditions, those who are largely (but never wholly) colonised to the dominant order may ‘notice’ and rediscover the possibilities of interconnected ways of seeing and being human. Listening to the holders of life-affirming traditions can enable ‘noticing’ of, and resistance to, the dominating ideas of capitalist projections that are mechanistic and competitive in form. In the context of Aotearoa New Zealand, my research suggests that bicultural relationship may be developed by Pākehā through listening to Te Ao Māori authority and engaging in practical actions that support related Māori aspirations. This relationship may interrupt the potential dominance of Pākehā ways of being. 

My first person action research has involved reflection, ‘noticing’, conversation and action in dynamic interplay. I have recorded this dynamic interplay and discerned together with others, through ongoing co-inquiry relationship and dialogue, the transformative possibilities of ‘noticing’ the ways that we, as people who would like to be considered ‘just’, are human. I have woven a narrative, presented in this report that is compelling to me, to my co-inquirers and to others.  I have assessed the value of my inquiry by the way it stirs thinking, reflection and transformative action in those who engage with it. 

‘Noticing’ dominant order and the unconscious stream of oppressive action in the day to day life of the privileged is difficult and challenging work. This work may generate conflict and discomfort for the researcher and the people connected with and through the research. I posit that such discomfort is important to reflection and to developing a form of sensitivity that draws ethical attention to the systemic causes of such degradation that sustains the privilege of many. The potential challenging of privilege that ‘noticing’ promotes requires a relational dynamic that is open, non-competitive, non-oppositional and potentially inconclusive.  Including this Socratic dynamic in research methods, and in ‘noticing’, is important for researchers whose ability to shed light on the challenging terrain of social change requires relationships of openness and dialogue. 

When grounded in a critique of dominant order, ‘noticing’ disturbs otherwise inoculated, rationalised and normalised privileges. Just as the disturbance of soil is necessary for the settling of a new seed, so too is the disturbance of our minds necessary for our awakening and the growth of our ‘noticing’ and an interconnected worldview. ‘Noticing’ enables the privileged to identify ways of being human that reprioritise the diminished valuing of interdependency.

year: 2014

title: A method for assessing the physical recovery of Antarctic desert pavements following human-induced disturbances: A case study in the Ross Sea region of Antarctica

authors: O'Neill, Tanya Ann

subjects: Antarctica

abstract: With increasing visitor numbers an understanding of the impacts of human activities in Antarctic terrestrial environments has become important. The objective of this study was to develop a means for assessing recovery of the ground surface desert pavement following physical disturbance. A set of 11 criteria were identified to assess desert pavement recovery. Assessed criteria were: embeddedness of surface clasts; impressions of removed clasts; degree of clast surface weathering; % overturned clasts; salt on underside of clasts; development of salt coatings; armouring per m ²; colour contrast; evidence of subsidence/melt out; accumulation of salt on cut surfaces; and evidence of patterned ground development. Recovery criteria were assigned a severity/extent rating on a scale from zero to four, zero being highly disturbed, and four being undisturbed. A relative % recovery for each criteria was calculated for each site by comparison with a nearby undisturbed control area, and an overall Mean Recovery Index (MRI) was assigned to each pavement surface.To test the method, 54 sites in the Ross Sea region of Antarctica were investigated including areas disturbed by: bulldozer scraping for road-fill, contouring for infrastructure, geotechnical investigations, and experimental treading trial sites. Disturbances had occurred at timescales ranging from one week to 50 years prior to assessment. The extent of desert pavement recovery at the sites investigated in this study was higher than anticipated. Fifty of the 54 sites investigated were in an intermediate, or higher, stage of desert pavement recovery, 30 sites were in an advanced stage of recovery, and four sites were indistinguishable from adjacent control sites (MRI = 100%). It was found that active surfaces, such as the gravel beach deposits at the Greenpeace World Park Base site at Cape Evans, the aeolian sand deposits at Bull Pass, and the alluvial fan deposits of the Loop Moraine field campsite, recovered relatively quickly, whereas less active sites, such as the bulldozed tracks at Marble Point, and Williams Field to McMurdo Station pipeline site on Ross Island, showed only intermediate recovery 20-30 years after disturbance. The slabby grano-diorite surface material at the former Vanda Station site, meant that the impacts that had occurred were hard to detect following decommissioning of the station and site remediation. Desert pavements disturbed by randomly dispersed footprints, temporary field campsites at the Loop Moraine and VXE6 Pond in the Wright Valley, recovered to be undetectable (MRI = 100%) within five years, whereas track formation from repeated trampling, particularly the concentration of larger clasts along the margin of a confined track, persisted for over 15 years (MRI = 82%). The recovery assessment method developed in this study has environmental management applications and potential to advance our ability to predict the recovery of desert pavement following human impacts from activities in Antarctica

text: A method for assessing the physical recovery of Antarctic desert pavements following human-induced disturbances: A case study in the Ross Sea region of Antarctica With increasing visitor numbers an understanding of the impacts of human activities in Antarctic terrestrial environments has become important. The objective of this study was to develop a means for assessing recovery of the ground surface desert pavement following physical disturbance. A set of 11 criteria were identified to assess desert pavement recovery. Assessed criteria were: embeddedness of surface clasts; impressions of removed clasts; degree of clast surface weathering; % overturned clasts; salt on underside of clasts; development of salt coatings; armouring per m ²; colour contrast; evidence of subsidence/melt out; accumulation of salt on cut surfaces; and evidence of patterned ground development. Recovery criteria were assigned a severity/extent rating on a scale from zero to four, zero being highly disturbed, and four being undisturbed. A relative % recovery for each criteria was calculated for each site by comparison with a nearby undisturbed control area, and an overall Mean Recovery Index (MRI) was assigned to each pavement surface.To test the method, 54 sites in the Ross Sea region of Antarctica were investigated including areas disturbed by: bulldozer scraping for road-fill, contouring for infrastructure, geotechnical investigations, and experimental treading trial sites. Disturbances had occurred at timescales ranging from one week to 50 years prior to assessment. The extent of desert pavement recovery at the sites investigated in this study was higher than anticipated. Fifty of the 54 sites investigated were in an intermediate, or higher, stage of desert pavement recovery, 30 sites were in an advanced stage of recovery, and four sites were indistinguishable from adjacent control sites (MRI = 100%). It was found that active surfaces, such as the gravel beach deposits at the Greenpeace World Park Base site at Cape Evans, the aeolian sand deposits at Bull Pass, and the alluvial fan deposits of the Loop Moraine field campsite, recovered relatively quickly, whereas less active sites, such as the bulldozed tracks at Marble Point, and Williams Field to McMurdo Station pipeline site on Ross Island, showed only intermediate recovery 20-30 years after disturbance. The slabby grano-diorite surface material at the former Vanda Station site, meant that the impacts that had occurred were hard to detect following decommissioning of the station and site remediation. Desert pavements disturbed by randomly dispersed footprints, temporary field campsites at the Loop Moraine and VXE6 Pond in the Wright Valley, recovered to be undetectable (MRI = 100%) within five years, whereas track formation from repeated trampling, particularly the concentration of larger clasts along the margin of a confined track, persisted for over 15 years (MRI = 82%). The recovery assessment method developed in this study has environmental management applications and potential to advance our ability to predict the recovery of desert pavement following human impacts from activities in Antarctica

year: 2012