title: The athleticism of drag queen practices and performance: A mixed-methods study of injury, prevention, and health care

authors: Diamond, Marisa

subjects: drag queen

abstract: Most research on drag performance has focused on gender and sexuality and/or performing arts. 
To date, very little has examined drag queens’ experiences of athleticism, injury, and injury care. This research provides insights into the physical experiences of professional drag queens, and the relationship of drag queens to health care, in Aotearoa New Zealand and the United States. Specific areas of inquiry include: how drag queen performers of diverse gender identities, ages, experience levels, and athletic backgrounds experience the use of their bodies in their practice of drag; injury occurrence related to drag queen performance; and how drag queens perceive, access, and experience health care in direct connection to their drag practice. 
A mixed-methods approach was employed, combining a survey (96 participants) and interviews with six drag queens from Aotearoa New Zealand the U.S. This research draws on Queer and feminist theory, as well as public health models, to inform data collection and analysis techniques. The findings reveal drag to be a physically demanding discipline: the majority of drag queens have experienced drag-related injuries, despite practicing personally developed body maintenance behaviours. Participants also expressed a lack of, and necessity for, widely available, fully accessible, and visible LGBTQ+ and drag culturally safe and resonant healthcare. These insights contribute to a broader understanding of the physical body in drag queen performance, as well as the health care needs of drag queens in Aotearoa New Zealand and the United States. Utilization of research findings, along with cross-sector discussions, could inform community health best practices and policy development, to improve health care for this historically marginalized population.

text: The athleticism of drag queen practices and performance: A mixed-methods study of injury, prevention, and health care Most research on drag performance has focused on gender and sexuality and/or performing arts. 
To date, very little has examined drag queens’ experiences of athleticism, injury, and injury care. This research provides insights into the physical experiences of professional drag queens, and the relationship of drag queens to health care, in Aotearoa New Zealand and the United States. Specific areas of inquiry include: how drag queen performers of diverse gender identities, ages, experience levels, and athletic backgrounds experience the use of their bodies in their practice of drag; injury occurrence related to drag queen performance; and how drag queens perceive, access, and experience health care in direct connection to their drag practice. 
A mixed-methods approach was employed, combining a survey (96 participants) and interviews with six drag queens from Aotearoa New Zealand the U.S. This research draws on Queer and feminist theory, as well as public health models, to inform data collection and analysis techniques. The findings reveal drag to be a physically demanding discipline: the majority of drag queens have experienced drag-related injuries, despite practicing personally developed body maintenance behaviours. Participants also expressed a lack of, and necessity for, widely available, fully accessible, and visible LGBTQ+ and drag culturally safe and resonant healthcare. These insights contribute to a broader understanding of the physical body in drag queen performance, as well as the health care needs of drag queens in Aotearoa New Zealand and the United States. Utilization of research findings, along with cross-sector discussions, could inform community health best practices and policy development, to improve health care for this historically marginalized population.

year: 2024

title: Nano Versus Commercial [Educator’s Corner]

authors: Hunt, Nathan

abstract: The NanoVNA, first introduced by that name in 2019, is a handheld, battery-powered, microwave Vector-corrected Network Analyzer (commonly just a “VNA”) whose hardware and software are open-source. A version 1.0 is surprisingly cheap, with a price tag of as little as USD $50 as of 2021, and yet it can reach up to 1.5 GHz. Preassembled units are available from at least one supplier in each of a number of places in Asia, Europe, and the USA. These machines are already used for educational, amatuer/ham radio, and applied engineering purposes. This article will compare a NanoVNA, or just the “Nano”, to a professional instrument.

text: Nano Versus Commercial [Educator’s Corner] The NanoVNA, first introduced by that name in 2019, is a handheld, battery-powered, microwave Vector-corrected Network Analyzer (commonly just a “VNA”) whose hardware and software are open-source. A version 1.0 is surprisingly cheap, with a price tag of as little as USD $50 as of 2021, and yet it can reach up to 1.5 GHz. Preassembled units are available from at least one supplier in each of a number of places in Asia, Europe, and the USA. These machines are already used for educational, amatuer/ham radio, and applied engineering purposes. This article will compare a NanoVNA, or just the “Nano”, to a professional instrument.

year: 2023

title: How institutions frame mātauranga Māori (Commissioned by Waikato Regional Council)

authors: Whaanga, Hēmi

abstract: The primary questions for this report are:
1) How is Mātauranga Māori framed by Institutions?
2) How is Mātauranga Māori being operationalised by Institutions in New Zealand?
Mātauranga Māori is the intellectual capital generated by whānau, hapū and Iwi over multiple generations. It is a shared-community knowledge that is embedded in lived experience and carried in stories, song, place names, dance, ceremonies, genealogies, memories, visions, prophesies, teachings and original instructions, as and learnt through observation and copying of other community members.
It is a holistic system of orally passed knowledge, concepts, beliefs and practice. Mātauranga Māori, mātauranga ā-iwi, mātauranga ā-hapū, and mātauranga ā-whānau are dynamic, innovative, and generative systems of knowledge. Mātauranga Māori has been defined, framed, and operationalised with varying success by Institutions. Although the overall definitions vary somewhat, the general premise is that these government agencies acknowledge that mātauranga Māori is Māori-specific knowledge that is adaptive and regionally distinct. This recognition is important as it reinforces the notion that Māori are not a homogenous group, and that mātauranga Māori will differ across Iwi.
For the vast majority of institutions, improving their understanding of mātauranga Māori is an important strategic aim that can help guide their decision making, management, and monitoring procedures. Achieving this aim helps recognise the innovative potential of Māori knowledge, its contribution to council activities, and the usefulness of culturally appropriate data.
This report has identified seven factors that contribute towards a framework of understanding:
1) Acknowledging contemporary relevance and application: Iwi partners value mātauranga
Māori not only for its historic significance but its contemporary relevance in times of political change. Legislative requirements, iwi expectations, and a desire to build respectful relationships also contribute to current moves to understand and incorporate mātauranga Māori across regional council planning and decision-making activities.
2) Acknowledging cultural validity: Mātauranga Māori informs not only traditional practices but also Māori and iwi participation within Council activities.
3) Accepting epistemological difference: Eurocentric values and scientific disciplines tend to have primacy in a regional council context in part through historical tendencies and political representation. Mātauranga Māori brings a different value set and way of understanding phenomena to the table.
4) Acknowledging mana whenua responsibility for mātauranga Māori: The management and use of mātauranga represents a core responsibility of mana whenua. Relocating mātauranga and responsibility to act as a kaitiaki from a whānau, hapū or iwi to an institution, is a sensitive topic. Mātauranga is often vested with specific people (kaitiaki) or with local whānau and hapū to ensure the responsibilities for protecting the environment remain with those that live there.
5) Developing a more nuanced understanding of mātauranga Māori: Developing a more nuanced understanding of the different disciplines and content that exist under the broad definition of mātauranga Māori is necessary if Councils are to incorporate mātauranga Māori across a greater range of their work programmes.

text: How institutions frame mātauranga Māori (Commissioned by Waikato Regional Council) The primary questions for this report are:
1) How is Mātauranga Māori framed by Institutions?
2) How is Mātauranga Māori being operationalised by Institutions in New Zealand?
Mātauranga Māori is the intellectual capital generated by whānau, hapū and Iwi over multiple generations. It is a shared-community knowledge that is embedded in lived experience and carried in stories, song, place names, dance, ceremonies, genealogies, memories, visions, prophesies, teachings and original instructions, as and learnt through observation and copying of other community members.
It is a holistic system of orally passed knowledge, concepts, beliefs and practice. Mātauranga Māori, mātauranga ā-iwi, mātauranga ā-hapū, and mātauranga ā-whānau are dynamic, innovative, and generative systems of knowledge. Mātauranga Māori has been defined, framed, and operationalised with varying success by Institutions. Although the overall definitions vary somewhat, the general premise is that these government agencies acknowledge that mātauranga Māori is Māori-specific knowledge that is adaptive and regionally distinct. This recognition is important as it reinforces the notion that Māori are not a homogenous group, and that mātauranga Māori will differ across Iwi.
For the vast majority of institutions, improving their understanding of mātauranga Māori is an important strategic aim that can help guide their decision making, management, and monitoring procedures. Achieving this aim helps recognise the innovative potential of Māori knowledge, its contribution to council activities, and the usefulness of culturally appropriate data.
This report has identified seven factors that contribute towards a framework of understanding:
1) Acknowledging contemporary relevance and application: Iwi partners value mātauranga
Māori not only for its historic significance but its contemporary relevance in times of political change. Legislative requirements, iwi expectations, and a desire to build respectful relationships also contribute to current moves to understand and incorporate mātauranga Māori across regional council planning and decision-making activities.
2) Acknowledging cultural validity: Mātauranga Māori informs not only traditional practices but also Māori and iwi participation within Council activities.
3) Accepting epistemological difference: Eurocentric values and scientific disciplines tend to have primacy in a regional council context in part through historical tendencies and political representation. Mātauranga Māori brings a different value set and way of understanding phenomena to the table.
4) Acknowledging mana whenua responsibility for mātauranga Māori: The management and use of mātauranga represents a core responsibility of mana whenua. Relocating mātauranga and responsibility to act as a kaitiaki from a whānau, hapū or iwi to an institution, is a sensitive topic. Mātauranga is often vested with specific people (kaitiaki) or with local whānau and hapū to ensure the responsibilities for protecting the environment remain with those that live there.
5) Developing a more nuanced understanding of mātauranga Māori: Developing a more nuanced understanding of the different disciplines and content that exist under the broad definition of mātauranga Māori is necessary if Councils are to incorporate mātauranga Māori across a greater range of their work programmes.

year: 2017