title: Claims for manuka honey activity

authors: Molan, Peter C.

abstract: Whilst standards have been established to define whether or not a honey can be called manuka, little progress has been made with establishing a standard for describing the antibacterial activity of manuka honey. In New Zealand and in other countries there are laws that protect consumers from being misled, and laws to protect traders from unfair competition. Anyone making a claim for honey having a particular level of antibacterial activity when selling it needs to take care that they are not falling foul of these laws. This article has been written to ensure that false claims are not made unknowingly.

text: Claims for manuka honey activity Whilst standards have been established to define whether or not a honey can be called manuka, little progress has been made with establishing a standard for describing the antibacterial activity of manuka honey. In New Zealand and in other countries there are laws that protect consumers from being misled, and laws to protect traders from unfair competition. Anyone making a claim for honey having a particular level of antibacterial activity when selling it needs to take care that they are not falling foul of these laws. This article has been written to ensure that false claims are not made unknowingly.

year: 2012

title: The leadership practices of Anglican school leaders in the Solomon Islands: leading for social justice

authors: Memua, James

subjects: social justice leadership

abstract: The political, economic, social, cultural and religious characteristics of the communities shape how school leaders undertake social justice leadership practices. Leading to address injustices which stem from these characteristics can create tensions for school leaders as they seek to serve their communities and lead for educational equity in schools (Bakalevu et al., 2015; Lopez, 2015; Santamaria, 2014, Thaman, 2015). Supporting leaders to lead for social justice requires consideration of the contextual needs and theorising in ways that is cognisant of the cultural context. With literature on leadership for social justice stemming predominantly from Western developed countries with limited attention paid to the Pacific Islands especially Solomon Islands, it is timely to consider ways leadership for social justice is conceived and enacted in these contexts.  
This study was designed to explore how Anglican school leaders lead for social justice in the unique Solomon Islands context. The aim of the study was to examine the values, beliefs and understandings of the school leaders and seek to understand how, these influence their practice in pursuit of educational equity. Qualitative research using talanoa/tok stori, participant observation and document analysis were employed to generate data.  The research used the interpretivist approach and culturally responsive framework Anglican pillars of education, True Religion, Sound Learning, Useful Industry (Anglican Church of Melanesia, 2018) and Thaman’s (1988) Kakala notion with critical theoretical perspectives for data analysis and theory formation. 
Key findings demonstrated that tensions arose for the school leaders when it came to aligning the Anglican values of education with the contextual needs and realities of leading for social justice in their schools. The study also revealed that cultural competence was critical but had both positive and negative aspects when examined more deeply. There were also many challenges involved in leading for social justice leadership undertakings which makes leading for social justice complex. This made some leadership practices normally associated with socially just leadership in other contexts difficult to enact in the Solomon Islands cultural context. Overall, the lack of a cohesive and strategic vision which integrated Church and government policy continues to hinder the work of educational leaders seeking to provide access to holistic and quality education. 
The study has implications for improving the Anglican school leadership practices in the Solomon Islands, and thus, has potential to impact on student achievement and educational success. The thesis argues that leading for social justice in this cultural context can be enhanced through the holistic and bottom up fenua communal leadership model. It can encourage inclusive participation of all stakeholders through shared learning and leading to enhance social justice in the education system using an indigenous communal lens from within the unique Solomon Islands context. The fenua model has the potential for interrogating, initiating and developing educational development processes to be more responsive to the educational needs of students and communities in the Solomon Islands locally, regionally and globally.

text: The leadership practices of Anglican school leaders in the Solomon Islands: leading for social justice The political, economic, social, cultural and religious characteristics of the communities shape how school leaders undertake social justice leadership practices. Leading to address injustices which stem from these characteristics can create tensions for school leaders as they seek to serve their communities and lead for educational equity in schools (Bakalevu et al., 2015; Lopez, 2015; Santamaria, 2014, Thaman, 2015). Supporting leaders to lead for social justice requires consideration of the contextual needs and theorising in ways that is cognisant of the cultural context. With literature on leadership for social justice stemming predominantly from Western developed countries with limited attention paid to the Pacific Islands especially Solomon Islands, it is timely to consider ways leadership for social justice is conceived and enacted in these contexts.  
This study was designed to explore how Anglican school leaders lead for social justice in the unique Solomon Islands context. The aim of the study was to examine the values, beliefs and understandings of the school leaders and seek to understand how, these influence their practice in pursuit of educational equity. Qualitative research using talanoa/tok stori, participant observation and document analysis were employed to generate data.  The research used the interpretivist approach and culturally responsive framework Anglican pillars of education, True Religion, Sound Learning, Useful Industry (Anglican Church of Melanesia, 2018) and Thaman’s (1988) Kakala notion with critical theoretical perspectives for data analysis and theory formation. 
Key findings demonstrated that tensions arose for the school leaders when it came to aligning the Anglican values of education with the contextual needs and realities of leading for social justice in their schools. The study also revealed that cultural competence was critical but had both positive and negative aspects when examined more deeply. There were also many challenges involved in leading for social justice leadership undertakings which makes leading for social justice complex. This made some leadership practices normally associated with socially just leadership in other contexts difficult to enact in the Solomon Islands cultural context. Overall, the lack of a cohesive and strategic vision which integrated Church and government policy continues to hinder the work of educational leaders seeking to provide access to holistic and quality education. 
The study has implications for improving the Anglican school leadership practices in the Solomon Islands, and thus, has potential to impact on student achievement and educational success. The thesis argues that leading for social justice in this cultural context can be enhanced through the holistic and bottom up fenua communal leadership model. It can encourage inclusive participation of all stakeholders through shared learning and leading to enhance social justice in the education system using an indigenous communal lens from within the unique Solomon Islands context. The fenua model has the potential for interrogating, initiating and developing educational development processes to be more responsive to the educational needs of students and communities in the Solomon Islands locally, regionally and globally.

year: 2020

title: An exploration of the role of semantic relations in the theory and practice of translation (with special reference to English/Māori and Māori/English translation)

authors: Roa, Tom

subjects: clause relations

abstract: It is over forty years since Beekman and Callow, working within the context of the tagmemic tradition, drew attention to the potential significance so far as the theory and practice of translation are concerned of inter-propositional relations (also referred to as ‘discourse relations’, 'semantic relations', ‘semantico-pragmatic relations’, 'rhetorical relations’ and ‘clause relations’).  Since then, the importance of these relations has been increasingly acknowledged within linguistics and a range of other disciplines, including artificial intelligence. In spite of this, inter-propositional relations remain largely unexplored by the vast majority of those involved in translation. My aim in this research project was to determine (a) what impact, if any, a short training course in inter-propositional relations and inter-propositional relational signalling had on novice Māori-English/ English-Māori translators, and (b)  what impact my own understanding of these relations has had on my own practice as a translator. In connection with this, I conducted two studies.  

In the first of these studies, two small groups of novice translators were asked to translate seven text segments - some from English into te reo Māori, others from te reo Māori into English. They were then given a two-day workshop on inter-propositional relations and inter-propositional relational signalling in English and te reo Māori. No translation exercises were included in the workshop. The novice translators were then asked to translate the same text segments again. Comparison of the two sets of translations revealed some interesting differences, the second set indicating a higher level of sensitivity to inter-propositional relations and their signalling in the original text segments. This resulted in, it is argued here, translations that more accurately reflect authorial intentions as indicated in the source texts (see Chapter 3). In connection with this, it is relevant to note that, as indicated in the introductory chapter (Chapter 1) and in parts of the literature review (Chapter 2), while some of those involved in the Western tradition of translation theory and practice have argued that authorial intention is largely irrelevant in relation to textual interpretation, this essentially post-structural positioning is not available to those involved in translating indigenous texts within the context of indigenous worldviews.

In the second study, I used self-reflective think-aloud protocols to record my thoughts during the process of translating, from English into te reo Māori, text segments from five very different texts, all of these translations having been commissioned by different commissioning agencies. I then, making reference to the think-aloud transcripts, compared the source texts with the translations to determine the ways in which my reflections on inter-propositional relations and their signalling had impacted on the translations (Chapter 4).

My overall conclusion is that an understanding of inter-propositional relations and inter-propositional relational signalling can make a positive contribution to the theory and practice of translation and should be included in translator training and in the teaching of additional languages more generally (Chapter 5).

text: An exploration of the role of semantic relations in the theory and practice of translation (with special reference to English/Māori and Māori/English translation) It is over forty years since Beekman and Callow, working within the context of the tagmemic tradition, drew attention to the potential significance so far as the theory and practice of translation are concerned of inter-propositional relations (also referred to as ‘discourse relations’, 'semantic relations', ‘semantico-pragmatic relations’, 'rhetorical relations’ and ‘clause relations’).  Since then, the importance of these relations has been increasingly acknowledged within linguistics and a range of other disciplines, including artificial intelligence. In spite of this, inter-propositional relations remain largely unexplored by the vast majority of those involved in translation. My aim in this research project was to determine (a) what impact, if any, a short training course in inter-propositional relations and inter-propositional relational signalling had on novice Māori-English/ English-Māori translators, and (b)  what impact my own understanding of these relations has had on my own practice as a translator. In connection with this, I conducted two studies.  

In the first of these studies, two small groups of novice translators were asked to translate seven text segments - some from English into te reo Māori, others from te reo Māori into English. They were then given a two-day workshop on inter-propositional relations and inter-propositional relational signalling in English and te reo Māori. No translation exercises were included in the workshop. The novice translators were then asked to translate the same text segments again. Comparison of the two sets of translations revealed some interesting differences, the second set indicating a higher level of sensitivity to inter-propositional relations and their signalling in the original text segments. This resulted in, it is argued here, translations that more accurately reflect authorial intentions as indicated in the source texts (see Chapter 3). In connection with this, it is relevant to note that, as indicated in the introductory chapter (Chapter 1) and in parts of the literature review (Chapter 2), while some of those involved in the Western tradition of translation theory and practice have argued that authorial intention is largely irrelevant in relation to textual interpretation, this essentially post-structural positioning is not available to those involved in translating indigenous texts within the context of indigenous worldviews.

In the second study, I used self-reflective think-aloud protocols to record my thoughts during the process of translating, from English into te reo Māori, text segments from five very different texts, all of these translations having been commissioned by different commissioning agencies. I then, making reference to the think-aloud transcripts, compared the source texts with the translations to determine the ways in which my reflections on inter-propositional relations and their signalling had impacted on the translations (Chapter 4).

My overall conclusion is that an understanding of inter-propositional relations and inter-propositional relational signalling can make a positive contribution to the theory and practice of translation and should be included in translator training and in the teaching of additional languages more generally (Chapter 5).

year: 2016