scholarly journals Control of bovine tuberculosis in New Zealand in the face of a wildlife host: a compiled review of 50 years of programme policy, design and research

2015 ◽  
Vol 63 (sup1) ◽  
pp. 2-3 ◽  
Author(s):  
Richard (Dez) Delahay
Author(s):  
Alistair Fox

By comparing Sam Pillsbury’s cinematic adaptation of Ronald Hugh Morrieson’s The Scarecrow (1963) with the original, this chapter shows how the filmmaker, who was raised in the USA and immigrated to New Zealand in his teens, empties the source novel of the moral ambiguities and transgressive elements that had made the original a genuinely New Zealand work, in so far as it reflected puritan guilt over transgressive impulses in the face of repression, and thus turned the story into a genre film that that is much more anodyne in its vision.


1997 ◽  
Vol 32 (1-2) ◽  
pp. 57-75 ◽  
Author(s):  
N.D. Barlow ◽  
J.M. Kean ◽  
G. Hickling ◽  
P.G. Livingstone ◽  
A.B. Robson

BMC Genomics ◽  
2017 ◽  
Vol 18 (1) ◽  
Author(s):  
Joseph Crispell ◽  
Ruth N. Zadoks ◽  
Simon R. Harris ◽  
Brent Paterson ◽  
Desmond M. Collins ◽  
...  

Race & Class ◽  
2017 ◽  
Vol 59 (1) ◽  
pp. 54-72
Author(s):  
Cybèle Locke

This article examines the activities of the Freemans Bay Residents Welfare Association, which formed to promote residents’ welfare and to retain the neighbourhood’s integrity in the face of slum clearance during the 1950s and 1960s in Auckland, New Zealand. The Association’s objective was: ‘To combine socially for the cultural good of all people in the area. To unite as one, regardless of race, colour or creed, for the peaceful and fruitful existence of our residents.’ John (Johnny) James Mitchell, secretary of the Association, invoked working-class solidarity – to unite as one – to bring together residents who could also be classified by race, religion, political belief, employment status, ‘respectability’ and housing occupancy. This solidarity was assisted by the Auckland City Council who zoned the Reclamation Area for clearance, affecting all residents within its bounds. However, racial discrimination practised by private landlords, local government and state departments meant that Māori were more likely to occupy condemned housing to begin with and were the last to be assisted by the state in the slum clearance process. As a result, race remained a more potent signifier for Māori residents and they organised through the Māori Women’s Welfare League and the Māori Community Centre, in alliance with the Association.


2012 ◽  
Vol 16 (2) ◽  
pp. 149-164
Author(s):  
Tess Moeke-Maxwell

In the bicultural context of Aotearoa New Zealand, Māori (people of the land) and Tauiwi (the other tribe, i.e. Pākehā and other non-indigenous New Zealanders), continue to be represented in binary opposition to each other. This has real consequences for the way in which health practitioners think about and respond to Māori. Reflecting on ideas explored in my PhD thesis, I suggest that Māori identity is much more complex than popular representations of Māori subjectivity allow. In this article I offer an alternative narrative on the social construction of Māori identity by contesting the idea of a singular, quintessential subjectivity by uncovering the other face/s subjugated beneath biculturalism’s preferred subjects. Waitara Mai i te horopaki iwirua o Aotearoa, arā te Māori (tangata whenua) me Tauiwi (iwi kē, arā Pākehā me ētahi atu iwi ehara nō Niu Tīreni), e mau tonu ana te here mauwehe rāua ki a rāua anō. Ko te mutunga mai o tēnei ko te momo whakaarohanga, momo titiro hoki a ngā kaimahi hauora ki te Māori. Kia hoki ake ki ngā ariā i whakaarahia ake i roto i taku tuhinga kairangi. E whakapae ana au he uaua ake te tuakiri Māori ki ngā horopaki tauirahia mai ai e te marautanga Māori. I konei ka whakatauhia he kōrero kē whakapā atu ki te waihangatanga o te tuakiri Māori, tuatahi; ko te whakahē i te ariā takitahi, marautanga pūmau mā te hurahanga ake i tērā āhua e pēhia nei ki raro iho i te whainga marau iwiruatanga. Tuarua, mai i tēnei o taku tuhinga rangahau e titiro nei ki ngā wawata ahurei a te Māori noho nei i raro i te māuiuitanga whakapoto koiora, ka tohu au ki te rerekētanga i waenga, i roto hoki o ngā Māori homai kōrero, ā, ka whakahāngaia te titiro ki te momo whakatau āwhina a te hauora ā-motu i te hunga whai oranga.


2018 ◽  
pp. 149-179 ◽  
Author(s):  
Kyle Whyte ◽  
Chris Caldwell ◽  
Marie Schaefer

Indigenous peoples are widely recognized as holding insights or lessons about how the rest of humanity can live sustainably or resiliently. Yet it is rarely acknowledged in many literatures that for Indigenous peoples living in the context of settler states such as the U.S. or New Zealand, our own efforts to sustain our peoples rest heavily on our capacities to resist settler colonial oppression. Indigenous planning refers to a set of concepts and practices through which many Indigenous peoples reflect critically on sustainability to derive lessons about what actions reinforce Indigenous self-determination and resist settler colonial oppression. The work of the Sustainable Development Institute of the College of Menominee Nation (SDI) is one case of Indigenous planning. In the context of SDI, we discuss Indigenous planning as a process of interpreting lessons from our own pasts and making practical plans for staging our own futures. If there are such things as Indigenous sustainability lessons for Indigenous peoples, they must be reliable planning concepts and processes we can use to support our continuance in the face of ongoing settler colonial oppression.


Forests ◽  
2021 ◽  
Vol 12 (12) ◽  
pp. 1671
Author(s):  
Lee Hill ◽  
Edward Ashby ◽  
Nick Waipara ◽  
Robin Taua-Gordon ◽  
Aleesha Gordon ◽  
...  

In Aotearoa/New Zealand, the soilborne pathogen Phytophthora agathidicida threatens the survival of the iconic kauri, and the ecosystem it supports. In 2011, a surveillance project to identify areas of kauri dieback caused by Phytophthora agathidicida within the Waitākere Ranges Regional Park (WRRP) highlighted the potential impact of the pathogen. A repeat of the surveillance in 2015/16 identified that approximately a quarter of the kauri area within the Regional Park was infected or possibly infected, an increase from previous surveys. The surveillance program mapped 344 distinct kauri areas and showed that 33.4% of the total kauri areas were affected or potentially affected by kauri dieback and over half (58.3%) of the substantial kauri areas (above 5 ha in size) were showing symptoms of kauri dieback. Proximity analysis showed 71% of kauri dieback zones to be within 50 m of the track network. Spatial analysis showed significantly higher proportions of disease presence along the track network compared to randomly generated theoretical track networks. Results suggest that human interaction is assisting the transfer of Phytophthora agathidicida within the area. The surveillance helped trigger the declaration of a cultural ban (rāhui) on recreational access. Te Kawerau ā Maki, the iwi of the area, placed a rāhui over the kauri forest eco-system of the Waitākere Forest (Te Wao Nui o Tiriwa) in December 2017. The purpose of the rāhui was to help prevent the anthropogenic spread of kauri dieback, to provide time for investment to be made into a degraded forest infrastructure and for research to be undertaken, and to help protect and support forest health (a concept encapsulated by the term mauri). Managing the spread and impact of the pathogen remains an urgent priority for this foundation species in the face of increasing pressures for recreational access. Complimentary quantitative and qualitative research programs into track utilization and ecologically sensitive design, collection of whakapapa seed from healthy and dying trees, and remedial phosphite treatments are part of the cross-cultural and community-enabled biosecurity initiatives to Kia Toitu He Kauri “Keep Kauri Standing”.


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