title: Faunal extinction and human habitation in New Caledonia: Initial results and implications of new research at the Pindai Caves

authors: Anderson, Atholl

subjects: New Caledonia

abstract: Archaeological and palaeontological investigations occurred in 2003 at the Pindai Caves in New Caledonia, where remains of prehistoric settlement exist in conjunction with the richest fossil deposits found to date on Grand Terre. Among more than 45 bird taxa in our excavations at least 20 that are locally or globally extinct are represented at levels immediately below or within the era of human occupation. These include the giant megapode, Sylviornis sp., the flightless swamphen, Porphyrio kukuwiedei, and other rails, a kagu, pigeons, a large snipe, Coenocorypha sp., several taxa of owls, a nightjar, and an owlet-nightjar. Unresolved problems in dating and taphonomy, however, make it difficult to specify the strength of cultural associations and thus the extent to which human activities were responsible for extinctions or extirpations. We present the first radiocarbon dates upon Sylviornis bone, showing that, at least, the species survived into the late Holocene. Relatively frequent occurrence of Sylviornis bone in the cultural levels, coupled with a radiocarbon date on a bone sample of about 3000 calBP make a case for human contact.

text: Faunal extinction and human habitation in New Caledonia: Initial results and implications of new research at the Pindai Caves Archaeological and palaeontological investigations occurred in 2003 at the Pindai Caves in New Caledonia, where remains of prehistoric settlement exist in conjunction with the richest fossil deposits found to date on Grand Terre. Among more than 45 bird taxa in our excavations at least 20 that are locally or globally extinct are represented at levels immediately below or within the era of human occupation. These include the giant megapode, Sylviornis sp., the flightless swamphen, Porphyrio kukuwiedei, and other rails, a kagu, pigeons, a large snipe, Coenocorypha sp., several taxa of owls, a nightjar, and an owlet-nightjar. Unresolved problems in dating and taphonomy, however, make it difficult to specify the strength of cultural associations and thus the extent to which human activities were responsible for extinctions or extirpations. We present the first radiocarbon dates upon Sylviornis bone, showing that, at least, the species survived into the late Holocene. Relatively frequent occurrence of Sylviornis bone in the cultural levels, coupled with a radiocarbon date on a bone sample of about 3000 calBP make a case for human contact.

year: 2010

title: Home and heterosexuality in Aotearoa New Zealand: The spaces and practices of DIY and home renovation

authors: Morrison, Carey-Ann

subjects: DIY and home renovation

abstract: The ways in which domestic spaces function as sites of sexual subjectivity and relationship formation for heterosexual couples is an understudied area in geography. One way to address this gap in knowledge is to focus attention on the varied ways in which heterosexual couples use the practices and spaces of do-it-yourself (DIY) and home renovation to construct, materialise and sometimes disrupt their subjectivities and relationships. Taking into consideration the significance of home ownership in New Zealand, I argue that the practices of DIY and home renovations are an everyday event that can occur both within the dwelling and beyond. A focus on heterosexuality, home, DIY and home renovation encourages a more nuanced reading of the mutually constitutive relationship between bodies and spaces.

text: Home and heterosexuality in Aotearoa New Zealand: The spaces and practices of DIY and home renovation The ways in which domestic spaces function as sites of sexual subjectivity and relationship formation for heterosexual couples is an understudied area in geography. One way to address this gap in knowledge is to focus attention on the varied ways in which heterosexual couples use the practices and spaces of do-it-yourself (DIY) and home renovation to construct, materialise and sometimes disrupt their subjectivities and relationships. Taking into consideration the significance of home ownership in New Zealand, I argue that the practices of DIY and home renovations are an everyday event that can occur both within the dwelling and beyond. A focus on heterosexuality, home, DIY and home renovation encourages a more nuanced reading of the mutually constitutive relationship between bodies and spaces.

year: 2012

title: Ko Te Kawa Tūpanapana i ngā Hau Tūpua a Tāwhiri-mātea : The validation, revitalisation and enhancement of Māori environment knowledge of weather and climate

authors: Skipper, Apanui Sonny

subjects: Maori Environmental knowledge

abstract: KO TE KAWA TŪPANAPANA I NGĀ HAU TŪPUA A TĀWHIRI-MĀTEA – THE RITUALISTIC FORMS GOVERNING THE SUPERNATURAL WINDS OF TĀWHIRI-MĀTEA
Mankind has always gazed skyward observing the im immense power generated by forked lightning when it strikes the land. The resounding thunder booming across the landscape never failed to capture the awe and imagination of a people. Māori were no different. The legacy of their Polynesian ancestors, who populated most of the Islands of Te Moana-nui-a-Kiwa, the largest ocean on the planet, based on belief, courage, and navigational expertise, honed over many millenia, reached Aotearoa approximately in the 12 century. These highly skilled ancestors from the tropics applied a formalised process of settling a new land. It also required their own weatherlore to be recalibrated to the local conditions, in order to survive in a much harsher, colder climate.

Over the centuries the descendants of these early Polynesian settlers, developed an extensive localised knowledge of weather, climate, and seasonal indicators to accurately predict daily weather, monthly or annual climate conditions. The ongoing lessons learned especially after experiencing a fatality were incorporated into cultural practices of important everyday activities such as ahuwhenua, te mahi hī ika, kohi rongoā, whakaako tamariki, gathering pounamu, whakatū rāhui, and kaitiakitanga, in order to minimise further loss of life.

Formal recognition of these contributions was made at the inaugural Māori Climate Forum in Wellington in 2003, where a number of Māori elders highlighted the importance of giving a greater account of Māori knowledge of environmental change. Among the many priorities identified for research at this forum, an opportunity based on a challenge from a Māori elder led to the development of a pilot project to explore traditional Māori understandings of weather–climate variability and change. 

One of the key outcomes from this work was the identification of Māori environmental indicators to anticipate local weather and climate conditions and thereby manage the risk associated with weather-climate extremes. However, in spite of the work achieved, there remain unanswered questions about the use and ongoing efficacy of environmental indicators to forecast and monitor weather and climate risks, including how new opportunities might be created to promote learning about subtle signals in nature that can reveal much about changes in weather and climate conditions. 

Due to the fact that many of the elders that provided the basis of this thesis have passed away, a great sense of responsibility has remained with me to complete this research. To identify the gaps in the previous research, to ground-truth it, to consolidate and carefully document the level of localised environmental knowledge of weather and climate specifically with iwi from Tainui-Hauraki, Te Whānau-a-Apanui, and Ngāi Tahu. A total of 56 interviews and 17 group wānanga were conducted during 2009-2016. Examples of Māori Environmental Knowledge were also sourced from numerous personal conversations with knowledge holders from 1989-2003, adding to the body of knowledge that was analysed to provide further context. A conceptual framework coined `Ngā Whenu Tapu e Waru’ was created from identifying the key themes of the interviews to inform how Māori Environmental Knowledge was described in the three regions. This study has yielded understandings of wind, rain, thunder, lightning, and cloud classifications; weather and climate indicators; spiritual signs of misfortune and death; memory techniques; longitudinal weather predictions, and lunar calendars in each region.

This thesis is underpinned by a Kaupapa Māori theory and research methodology that links to a body of transformative research and literature conducted by Māori scholars based on the knowledge and experience of tūpuna  Māori. 

Heoti anō rā kei ngā kākahi whakairoiro, kei ngā matataiko, nau piki mai, nau kake mai ki tēnei wānanga nui whakaharahara.

text: Ko Te Kawa Tūpanapana i ngā Hau Tūpua a Tāwhiri-mātea : The validation, revitalisation and enhancement of Māori environment knowledge of weather and climate KO TE KAWA TŪPANAPANA I NGĀ HAU TŪPUA A TĀWHIRI-MĀTEA – THE RITUALISTIC FORMS GOVERNING THE SUPERNATURAL WINDS OF TĀWHIRI-MĀTEA
Mankind has always gazed skyward observing the im immense power generated by forked lightning when it strikes the land. The resounding thunder booming across the landscape never failed to capture the awe and imagination of a people. Māori were no different. The legacy of their Polynesian ancestors, who populated most of the Islands of Te Moana-nui-a-Kiwa, the largest ocean on the planet, based on belief, courage, and navigational expertise, honed over many millenia, reached Aotearoa approximately in the 12 century. These highly skilled ancestors from the tropics applied a formalised process of settling a new land. It also required their own weatherlore to be recalibrated to the local conditions, in order to survive in a much harsher, colder climate.

Over the centuries the descendants of these early Polynesian settlers, developed an extensive localised knowledge of weather, climate, and seasonal indicators to accurately predict daily weather, monthly or annual climate conditions. The ongoing lessons learned especially after experiencing a fatality were incorporated into cultural practices of important everyday activities such as ahuwhenua, te mahi hī ika, kohi rongoā, whakaako tamariki, gathering pounamu, whakatū rāhui, and kaitiakitanga, in order to minimise further loss of life.

Formal recognition of these contributions was made at the inaugural Māori Climate Forum in Wellington in 2003, where a number of Māori elders highlighted the importance of giving a greater account of Māori knowledge of environmental change. Among the many priorities identified for research at this forum, an opportunity based on a challenge from a Māori elder led to the development of a pilot project to explore traditional Māori understandings of weather–climate variability and change. 

One of the key outcomes from this work was the identification of Māori environmental indicators to anticipate local weather and climate conditions and thereby manage the risk associated with weather-climate extremes. However, in spite of the work achieved, there remain unanswered questions about the use and ongoing efficacy of environmental indicators to forecast and monitor weather and climate risks, including how new opportunities might be created to promote learning about subtle signals in nature that can reveal much about changes in weather and climate conditions. 

Due to the fact that many of the elders that provided the basis of this thesis have passed away, a great sense of responsibility has remained with me to complete this research. To identify the gaps in the previous research, to ground-truth it, to consolidate and carefully document the level of localised environmental knowledge of weather and climate specifically with iwi from Tainui-Hauraki, Te Whānau-a-Apanui, and Ngāi Tahu. A total of 56 interviews and 17 group wānanga were conducted during 2009-2016. Examples of Māori Environmental Knowledge were also sourced from numerous personal conversations with knowledge holders from 1989-2003, adding to the body of knowledge that was analysed to provide further context. A conceptual framework coined `Ngā Whenu Tapu e Waru’ was created from identifying the key themes of the interviews to inform how Māori Environmental Knowledge was described in the three regions. This study has yielded understandings of wind, rain, thunder, lightning, and cloud classifications; weather and climate indicators; spiritual signs of misfortune and death; memory techniques; longitudinal weather predictions, and lunar calendars in each region.

This thesis is underpinned by a Kaupapa Māori theory and research methodology that links to a body of transformative research and literature conducted by Māori scholars based on the knowledge and experience of tūpuna  Māori. 

Heoti anō rā kei ngā kākahi whakairoiro, kei ngā matataiko, nau piki mai, nau kake mai ki tēnei wānanga nui whakaharahara.

year: 2020