title: Abiotic factors influencing soil microbial activity in the northern Antarctic Peninsula region

authors: Díaz-Puente, F.J.

subjects: microbial activity

abstract: Microorganisms play a key role in the carbon (C) cycle through soil organic matter (SOM). The rate of SOM mineralization, the influence of abiotic factors on this rate and the potential behaviour of SOM are of particular interest in the northern Antarctic Peninsula and offshore islands. This is one of the most rapidly warming regions on Earth with numerous ice-free areas, some with abundant wildlife and with the greatest known soil organic carbon (SOC) storage in Antarctica. The latter implies extended Antarctic summer conditions promote increased terrestrial plant growth and soil microbial activity (SMA). SMA, determined by respirometry, is a measure of ecosystem function, and depends on microclimatic conditions and soil environmental properties. SMA and the effect of abiotic variables have been analysed in locations with different soil types, on Cierva Point (Antarctic Peninsula), Deception Island and Fildes Peninsula (King George Island). Soil microbial biomass carbon (SMBC) ranged from 5.66 to 196.6 mg SMBC kg−1and basal respiration (BR) from 2.86 to 160.67 mg CO₂ kg⁻¹ d⁻¹. SMBC and BR values were higher in Cierva Point, followed by Fildes Peninsula and Deception Island, showing the same trend of SOM abundance. Except for Cierva Point, low nitrogen, phosphorus and C concentrations were observed. SMBC/total organic carbon (TOC) levels indicated that SOC was recalcitrant and SOM content was closely related to the extent of vegetation cover observed in situ. High metabolic quotient values obtained at Cierva Point and Deception Island (median values 7.27 and 6.53 mg C-CO₂ g SMBC⁻¹ h⁻¹) and low SMBC/TOC in Cierva Point suggest a poor efficiency of the microbial populations in the consumption of the SOC. High SMBC/TOC values obtained in Deception Island indicates that SMBC may influence SOM stabilization. Mineralization rates were very low (negligible values to 1.44%) and sites with the lowest values had the highest SOM.

text: Abiotic factors influencing soil microbial activity in the northern Antarctic Peninsula region Microorganisms play a key role in the carbon (C) cycle through soil organic matter (SOM). The rate of SOM mineralization, the influence of abiotic factors on this rate and the potential behaviour of SOM are of particular interest in the northern Antarctic Peninsula and offshore islands. This is one of the most rapidly warming regions on Earth with numerous ice-free areas, some with abundant wildlife and with the greatest known soil organic carbon (SOC) storage in Antarctica. The latter implies extended Antarctic summer conditions promote increased terrestrial plant growth and soil microbial activity (SMA). SMA, determined by respirometry, is a measure of ecosystem function, and depends on microclimatic conditions and soil environmental properties. SMA and the effect of abiotic variables have been analysed in locations with different soil types, on Cierva Point (Antarctic Peninsula), Deception Island and Fildes Peninsula (King George Island). Soil microbial biomass carbon (SMBC) ranged from 5.66 to 196.6 mg SMBC kg−1and basal respiration (BR) from 2.86 to 160.67 mg CO₂ kg⁻¹ d⁻¹. SMBC and BR values were higher in Cierva Point, followed by Fildes Peninsula and Deception Island, showing the same trend of SOM abundance. Except for Cierva Point, low nitrogen, phosphorus and C concentrations were observed. SMBC/total organic carbon (TOC) levels indicated that SOC was recalcitrant and SOM content was closely related to the extent of vegetation cover observed in situ. High metabolic quotient values obtained at Cierva Point and Deception Island (median values 7.27 and 6.53 mg C-CO₂ g SMBC⁻¹ h⁻¹) and low SMBC/TOC in Cierva Point suggest a poor efficiency of the microbial populations in the consumption of the SOC. High SMBC/TOC values obtained in Deception Island indicates that SMBC may influence SOM stabilization. Mineralization rates were very low (negligible values to 1.44%) and sites with the lowest values had the highest SOM.

year: 2020

title: The mining boom of the 1890s in general and in Hauraki in particular

authors: Hart, Philip

abstract: By the 1890s, mining had slowed down and New Zealand in general was economically depressed. Large amounts of capital could only be obtained from London, where exploration companies were formed to investigate potential goldfields, but, as usual, most investors were after quick profits. The mining boom started in 1894 on the Rand in South Africa, then attention turned to Western Australia in the following year, and by 1896 it was New Zealand’s turn, where overseas capital was made very welcome, for without it large-scale mining development was not possible.
 As both vendors and investors sought to exploit the industry for their own benefit, there were fears that a brief boom would handicap rather than assist it. Over-capitalized companies were formed, with vendors and company promoters exploiting the system, including by insider trading, although because of the risks involved some did not make the profits expected. Overseas ‘experts’ were used to puff mines, as many investors understood, for in England there was no rush by ordinary investors to acquire shares. In New Zealand speculators made quick profits by gambling on the share market in a manner compared to horse racing. 
The New Zealand boom is traced from its beginnings in 1895 to its fading away as wild cats collapsed in 1897. Although some people blamed government policy for the boom not continuing, more commonly the gambling fever was seen as the cause, for many mining properties placed on the market had no possibility of success. Yet in the short term there were benefits for the industry, sometimes because lessons were learnt and mistakes understood. In general, it was a pegging-out boom rather than a mining boom.

text: The mining boom of the 1890s in general and in Hauraki in particular By the 1890s, mining had slowed down and New Zealand in general was economically depressed. Large amounts of capital could only be obtained from London, where exploration companies were formed to investigate potential goldfields, but, as usual, most investors were after quick profits. The mining boom started in 1894 on the Rand in South Africa, then attention turned to Western Australia in the following year, and by 1896 it was New Zealand’s turn, where overseas capital was made very welcome, for without it large-scale mining development was not possible.
 As both vendors and investors sought to exploit the industry for their own benefit, there were fears that a brief boom would handicap rather than assist it. Over-capitalized companies were formed, with vendors and company promoters exploiting the system, including by insider trading, although because of the risks involved some did not make the profits expected. Overseas ‘experts’ were used to puff mines, as many investors understood, for in England there was no rush by ordinary investors to acquire shares. In New Zealand speculators made quick profits by gambling on the share market in a manner compared to horse racing. 
The New Zealand boom is traced from its beginnings in 1895 to its fading away as wild cats collapsed in 1897. Although some people blamed government policy for the boom not continuing, more commonly the gambling fever was seen as the cause, for many mining properties placed on the market had no possibility of success. Yet in the short term there were benefits for the industry, sometimes because lessons were learnt and mistakes understood. In general, it was a pegging-out boom rather than a mining boom.

year: 2016

title: Pūrākau, death, and assisted dying: A Māori framework for understanding end-of-life

authors: Karaka-Clarke, Te Hurinui

subjects: Pūrākau, Assisted Dying, Tikanga Māori, Mōair Cosmology, End of Life: Ethics, Mana Motuhake, Wairua, Whakapapa, Relational Autonomy

abstract: This conceptual article addresses several critical gaps in health literature by exploring the ethical, spiritual, and cultural dimensions of assisted dying through the lens of Tikanga Māori and pūrākau (ancestral narratives).  While existing end-of-life policy frameworks often prioritize Western bioethical principles, this article argues for the inclusion of Kaupapa Māori principles such as whakapapa, wairua, mana motuhake, and tapu/ noa as essential components of culturally resonant care.    Drawing upon foundational narratives including the separation of  Ranginui and Papatūānuku, the creation of Hineahuone, the transformation of Hinetītama into Hinenuitepō, and the fatal attempt of Māui to conquer death, we position pūrākau as dynamic ethical texts that guide decision-making.  This article contributes to Indigenous health discourse by offering a whānau-centred, tikanga-informed critique of the End-of-Life Choice Act 2019 and calls for broader recognition of spiritual and relational dimensions in end-of-life care.   We contend that, when under-taken with whānau engagement, spiritual awareness, and cultural integrity, may be ethically compatible with tikanga Māori

text: Pūrākau, death, and assisted dying: A Māori framework for understanding end-of-life This conceptual article addresses several critical gaps in health literature by exploring the ethical, spiritual, and cultural dimensions of assisted dying through the lens of Tikanga Māori and pūrākau (ancestral narratives).  While existing end-of-life policy frameworks often prioritize Western bioethical principles, this article argues for the inclusion of Kaupapa Māori principles such as whakapapa, wairua, mana motuhake, and tapu/ noa as essential components of culturally resonant care.    Drawing upon foundational narratives including the separation of  Ranginui and Papatūānuku, the creation of Hineahuone, the transformation of Hinetītama into Hinenuitepō, and the fatal attempt of Māui to conquer death, we position pūrākau as dynamic ethical texts that guide decision-making.  This article contributes to Indigenous health discourse by offering a whānau-centred, tikanga-informed critique of the End-of-Life Choice Act 2019 and calls for broader recognition of spiritual and relational dimensions in end-of-life care.   We contend that, when under-taken with whānau engagement, spiritual awareness, and cultural integrity, may be ethically compatible with tikanga Māori

year: 2025-09-24