title: Discourse relations, semantic relations and English in academic settings

authors: Paltridge, Brian

subjects: Discourse analysis

abstract: This paper describes the use of the notions of discourse elements, discourse relations and semantic relations in the teaching of English in academic settings. The paper provides an overview of these notions as well as makes suggestions for how they might be drawn on in the teaching of English for academic purposes. Working with these notions can help students create the kinds of texts they need to be able to produce in their courses of study as well as give them strategies they can draw on for reading and writing texts in their future academic and professional lives.

text: Discourse relations, semantic relations and English in academic settings This paper describes the use of the notions of discourse elements, discourse relations and semantic relations in the teaching of English in academic settings. The paper provides an overview of these notions as well as makes suggestions for how they might be drawn on in the teaching of English for academic purposes. Working with these notions can help students create the kinds of texts they need to be able to produce in their courses of study as well as give them strategies they can draw on for reading and writing texts in their future academic and professional lives.

year: 2010-02

title: Environmental effects of the Manganui ski field, Mt Taranaki/Egmont

authors: Efford, Jackson Tai

abstract: During May 2012, the environmental effects of the Manganui ski field were examined. Permanent quadrats first established in 1974 to monitor vegetation changes were re-measured, vegetation mapping was conducted, modifications to ground form and drainage were identified, soil compaction was examined, and stream water from the ski field catchment was tested for nutrient enrichment. This report focusses primarily on the lower Manganui ski field, as the upper Manganui ski field consists mostly of unmodified herbfield or gravelfield, protected by a sufficient snow base over the winter months. The lower Manganui ski field has a long history of modification spanning from the early 1900s. Vegetation types mapped on the lower field included unmown tussockfield, mown tussock-herbfield, shrubland and exotics. The re-measurement of vegetation in permanent quadrats on the lower field suggests that since the last re-measurement in 1994, several exotic species have increased in cover, including Carex ovalis, Poa annua, and Agrostis capillaris (percentage cover increases of up to 46.6%, 42.0% and 20.7% respectively). Vegetation mapping and historic photographs indicate that the lower ski field sits within the elevational belt of shrubland vegetation, little of which remains due to regular mowing conducted on the field since 1947. Shrubs which have been largely excluded from the field through mowing include Brachyglottis elaeagnifolius, Hebe odora, Ozothamnus vauvilliersii, Dracophyllum filifolium, Pseudopanax colensoi, Raukaua simplex and Hebe stricta var. egmontiana. Areas of the ski field dominated by exotic vegetation were predominantly associated with historic culvert construction and rock dynamiting. Compaction by machinery was confined to the sensitive mossfield area at the base of the lower field.

text: Environmental effects of the Manganui ski field, Mt Taranaki/Egmont During May 2012, the environmental effects of the Manganui ski field were examined. Permanent quadrats first established in 1974 to monitor vegetation changes were re-measured, vegetation mapping was conducted, modifications to ground form and drainage were identified, soil compaction was examined, and stream water from the ski field catchment was tested for nutrient enrichment. This report focusses primarily on the lower Manganui ski field, as the upper Manganui ski field consists mostly of unmodified herbfield or gravelfield, protected by a sufficient snow base over the winter months. The lower Manganui ski field has a long history of modification spanning from the early 1900s. Vegetation types mapped on the lower field included unmown tussockfield, mown tussock-herbfield, shrubland and exotics. The re-measurement of vegetation in permanent quadrats on the lower field suggests that since the last re-measurement in 1994, several exotic species have increased in cover, including Carex ovalis, Poa annua, and Agrostis capillaris (percentage cover increases of up to 46.6%, 42.0% and 20.7% respectively). Vegetation mapping and historic photographs indicate that the lower ski field sits within the elevational belt of shrubland vegetation, little of which remains due to regular mowing conducted on the field since 1947. Shrubs which have been largely excluded from the field through mowing include Brachyglottis elaeagnifolius, Hebe odora, Ozothamnus vauvilliersii, Dracophyllum filifolium, Pseudopanax colensoi, Raukaua simplex and Hebe stricta var. egmontiana. Areas of the ski field dominated by exotic vegetation were predominantly associated with historic culvert construction and rock dynamiting. Compaction by machinery was confined to the sensitive mossfield area at the base of the lower field.

year: 2012

title: Honouring our ancestors: Reclaiming the power of Māori maternities

authors: Simmonds, Naomi Beth

abstract: Māori¹ maternal knowledges are intimately tied to ancestors, to ancestral knowledges, and to whenua (land).² Iwi (tribes), hapū (smaller tribal groupings), and whānau (families)³ have their own maternal knowledges, which are woven into their cosmologies, histories, songs, carvings, place names, chants, and incantations. These knowledges, though spatially and temporally specific, speak to the sanctity of the maternal body, the power and prestige of women’s reproductive capabilities, and the empowering collective approach to raising children. Māori knowledges pertaining to pregnancy, childbirth, and parenting were imparted generation to generation as they were lived, embodied and emplaced by our ancestors, sustaining the sacred and empowering approach to maternities within our communities.
This chapter considers the challenges and possibilities of reclaiming Māori maternal knowledges and their associated practices and ceremonies for Māori women and whānau in contemporary Aotearoa-New Zealand. Three key themes frame this chapter. First, I consider the ways in which colonialism has served to silence Māori maternal knowledges to such an extent that whānau are left trying to find meaning in the voices, knowledges, and advices of others. Indigenous women are largely birthing within Western ideologies and institutions that do not adequately provide for Indigenous ways of being and birthing. The chapter then considers the ways in which women and whānau are reclaiming ancient knowledges and practices in new and contemporary ways. I seek to illustrate the ways in which traditional practices and ritual customs have the potential to transform and empower individual and collective experiences of birth and afterbirth. The chapter ends with arguing that Indigenous maternities, Māori maternities, are an important site of decolonization. Reclaiming the messages and embodied practices left to us by our ancestors can provide an empowering collective approach to pregnancy, birth, and afterbirth, and can facilitate a “decolonized pathway” (Simpson 28) into and through the world for our children and for generations to come.

text: Honouring our ancestors: Reclaiming the power of Māori maternities Māori¹ maternal knowledges are intimately tied to ancestors, to ancestral knowledges, and to whenua (land).² Iwi (tribes), hapū (smaller tribal groupings), and whānau (families)³ have their own maternal knowledges, which are woven into their cosmologies, histories, songs, carvings, place names, chants, and incantations. These knowledges, though spatially and temporally specific, speak to the sanctity of the maternal body, the power and prestige of women’s reproductive capabilities, and the empowering collective approach to raising children. Māori knowledges pertaining to pregnancy, childbirth, and parenting were imparted generation to generation as they were lived, embodied and emplaced by our ancestors, sustaining the sacred and empowering approach to maternities within our communities.
This chapter considers the challenges and possibilities of reclaiming Māori maternal knowledges and their associated practices and ceremonies for Māori women and whānau in contemporary Aotearoa-New Zealand. Three key themes frame this chapter. First, I consider the ways in which colonialism has served to silence Māori maternal knowledges to such an extent that whānau are left trying to find meaning in the voices, knowledges, and advices of others. Indigenous women are largely birthing within Western ideologies and institutions that do not adequately provide for Indigenous ways of being and birthing. The chapter then considers the ways in which women and whānau are reclaiming ancient knowledges and practices in new and contemporary ways. I seek to illustrate the ways in which traditional practices and ritual customs have the potential to transform and empower individual and collective experiences of birth and afterbirth. The chapter ends with arguing that Indigenous maternities, Māori maternities, are an important site of decolonization. Reclaiming the messages and embodied practices left to us by our ancestors can provide an empowering collective approach to pregnancy, birth, and afterbirth, and can facilitate a “decolonized pathway” (Simpson 28) into and through the world for our children and for generations to come.

year: 2017