title: Riariakina ō rongo hirikapo From kōhanga reo to kura

authors: Hohepa, Margie Kahukura

abstract: Ko te kaupapa tonu, ko te whakatupu i te mahara o te hirikapo kia tiu ai ki te muri, arā, kia puta he whakaaro i pokepokengia nō roto tonu i ngā whakahekenga kāwai o ngā tūpuna o te tamaiti, kua maranga te wā e kaumātua haere ana te tamaiti, ngōna kanohi kua huaki, ngōna taringa kua pīkari, ngā whakaaro kua korikori, tōna wairua hīkaka kua ngawhā, ngērā kaupapa katoa o te tamaiti i taua wā o te tupu. Mā tēnei kōrero hoki hei kawe te taonga o te rongo hirikapo, arā, ngā whakaaro, ngā mahara, nāna ko te waha, nā te waha ko te kupu kōrero e makere iho ai i te ārero tarapepe. Heoi anō he tohutohu anō kei roto e kī ana, manaakingia ngā kai o te hirikapo o te tamaiti, he taonga. Ki te kore e tika te manaakingia e ngā mātua, tērā te wā ka ātitirauhea i te puāwaitanga o te rau. Ngērā kaupapa katoa. (Haki Tuaupiki, 2013)
This project grew out of the desire of a kōhanga and a kura—Te Kōhanga Reo o Ngā Kuaka and Tōku Māpihi Maurea Kura Kaupapa Māori respectively—to enhance transitions between their two sites for tamariki and whānau. Although visits to Tōku Māpihi Maurea before beginning at the kura were available for Ngā Kuaka tamariki on acceptance for enrolment, the instigators of this project believed a more formal transition programme would be beneficial to tamariki and their whānau. The kōhanga and kura were interested in tamariki and whānau experiencing a more effective transition across the two environments and the learning and curriculum in those respective sites.
The kōhanga and kura approached researchers at the University of Waikato Te Kura Toi Tangata Faculty of Education with the research question below and together we developed the proposal. From the outset the project was collaborative, cross-sector, and involved researchers from the kōhanga, the kura and the university.

text: Riariakina ō rongo hirikapo From kōhanga reo to kura Ko te kaupapa tonu, ko te whakatupu i te mahara o te hirikapo kia tiu ai ki te muri, arā, kia puta he whakaaro i pokepokengia nō roto tonu i ngā whakahekenga kāwai o ngā tūpuna o te tamaiti, kua maranga te wā e kaumātua haere ana te tamaiti, ngōna kanohi kua huaki, ngōna taringa kua pīkari, ngā whakaaro kua korikori, tōna wairua hīkaka kua ngawhā, ngērā kaupapa katoa o te tamaiti i taua wā o te tupu. Mā tēnei kōrero hoki hei kawe te taonga o te rongo hirikapo, arā, ngā whakaaro, ngā mahara, nāna ko te waha, nā te waha ko te kupu kōrero e makere iho ai i te ārero tarapepe. Heoi anō he tohutohu anō kei roto e kī ana, manaakingia ngā kai o te hirikapo o te tamaiti, he taonga. Ki te kore e tika te manaakingia e ngā mātua, tērā te wā ka ātitirauhea i te puāwaitanga o te rau. Ngērā kaupapa katoa. (Haki Tuaupiki, 2013)
This project grew out of the desire of a kōhanga and a kura—Te Kōhanga Reo o Ngā Kuaka and Tōku Māpihi Maurea Kura Kaupapa Māori respectively—to enhance transitions between their two sites for tamariki and whānau. Although visits to Tōku Māpihi Maurea before beginning at the kura were available for Ngā Kuaka tamariki on acceptance for enrolment, the instigators of this project believed a more formal transition programme would be beneficial to tamariki and their whānau. The kōhanga and kura were interested in tamariki and whānau experiencing a more effective transition across the two environments and the learning and curriculum in those respective sites.
The kōhanga and kura approached researchers at the University of Waikato Te Kura Toi Tangata Faculty of Education with the research question below and together we developed the proposal. From the outset the project was collaborative, cross-sector, and involved researchers from the kōhanga, the kura and the university.

year: 2017

title: Contemporary attitudes to traditional facial ta moko: A working paper

authors: Rua, Mohi

subjects: Maori

abstract: Until it came under serious attack from nineteenth century missionaries, ta moko was an
integral part of traditional Maori society. Facial moko conveyed important information about
identity, whakapapa and status. The process of receiving a moko was tapu and highly regulated.
Recent years have seen an increase in the number of Maori receiving ta moko. Moko have been
seen as a symbol of Maori pride and identity and have often been associated with political
activism. This study set out to investigate the contemporary meaning of ta moko, the reactions
wearers encounter from others and the ways wearers cope with those reactions.
Three case studies are presented. These show that the issues of personal identity and
whakapapa were central to the meaning wearers attached to their moko. Receiving a moko was
often associated with significant personal changes and an increased political commitment to
Maori self determination. On the whole, positive reactions were more common than negative
reactions but wearers did find themselves subjected to racist and antagonistic responses.
Wearing moko was also reported to mean that others, particularly other Maori, placed certain
expectations on the wearer, notably to be fluent in te reo and to be able to exercise leadership.
Participants considered that there was a need for education about the significance of ta moko
and recommended that those contemplating receiving a moko ensure that they are reasonably
fluent in te reo.

text: Contemporary attitudes to traditional facial ta moko: A working paper Until it came under serious attack from nineteenth century missionaries, ta moko was an
integral part of traditional Maori society. Facial moko conveyed important information about
identity, whakapapa and status. The process of receiving a moko was tapu and highly regulated.
Recent years have seen an increase in the number of Maori receiving ta moko. Moko have been
seen as a symbol of Maori pride and identity and have often been associated with political
activism. This study set out to investigate the contemporary meaning of ta moko, the reactions
wearers encounter from others and the ways wearers cope with those reactions.
Three case studies are presented. These show that the issues of personal identity and
whakapapa were central to the meaning wearers attached to their moko. Receiving a moko was
often associated with significant personal changes and an increased political commitment to
Maori self determination. On the whole, positive reactions were more common than negative
reactions but wearers did find themselves subjected to racist and antagonistic responses.
Wearing moko was also reported to mean that others, particularly other Maori, placed certain
expectations on the wearer, notably to be fluent in te reo and to be able to exercise leadership.
Participants considered that there was a need for education about the significance of ta moko
and recommended that those contemplating receiving a moko ensure that they are reasonably
fluent in te reo.

year: 1999

title: Isolation and structure elucidation of secopenitrem D, an indole alkaloid from Penicillium crustosum Thom

authors: Moldes-Anaya, Angel

subjects: secopenitrem D

abstract: Chemical investigation of three isolates of Penicillium crustosum Thom cultures, one of which was derived from a recent dog poisoning investigation, has led to the isolation and structure elucidation of secopenitrem D (1). Penitrems A-F and roquefortine C were also present in the isolates analyzed. The structure of 1 was unambiguously assigned based on extensive 1D- and 2D-NMR spectroscopic experiments, MS-aided structural studies and by comparison with structurally related congeners. Secopenitrem D lacks the C-16−C-18 ether linkage present in penitrems A-F.

text: Isolation and structure elucidation of secopenitrem D, an indole alkaloid from Penicillium crustosum Thom Chemical investigation of three isolates of Penicillium crustosum Thom cultures, one of which was derived from a recent dog poisoning investigation, has led to the isolation and structure elucidation of secopenitrem D (1). Penitrems A-F and roquefortine C were also present in the isolates analyzed. The structure of 1 was unambiguously assigned based on extensive 1D- and 2D-NMR spectroscopic experiments, MS-aided structural studies and by comparison with structurally related congeners. Secopenitrem D lacks the C-16−C-18 ether linkage present in penitrems A-F.

year: 2010