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Weeds are known as 'plants out of place', but how do we come to understand what belongs in place and what does not? Organisms that thrive beyond boundaries of control threaten life that is 'in place', or nature. As a threat to life and nature, weeds are transformed into objects of hate and elimination. Exploring the collective hate of weeds helps to untangle the affective dimensions of colonisation. Using the story of the blackberry in Dunedin, both through its settler history and contemporary relationship with urban foragers, this paper describes how weeds have become powerful affective objects. [ABSTRACT FROM AUTHOR]

Simple Summary: The New Zealand species of a genus of black fungus gnats show clear phylogeographic patterns, at the species level and above. North Island harbours more species than South Island, and according to our phylogeographic analyses, was more often the starting point of dispersal events to South Island than vice versa. We therefore deduce that North Island is a radiation centre. Initial colonisations of New Zealand took place three times, most likely starting from Australia, with the earliest in the late Miocene. Sciaridae (Diptera) is a widespread insect family of which some species can reach high abundances in arboreal habitats. This trait, together with their (passive) mobility, enables them to quickly colonise suitable habitats. To reveal the biogeographic history of the New Zealand members of the sciarid genus Pseudolycoriella, we analysed three molecular markers of selected species and populations in a Bayesian approach. At the intra- and interspecific levels, we detected a pattern of northern richness vs. southern purity, which has probably developed as a result of Pleistocene glacial cycles. Since the late Miocene, we identified 13 dispersal events across the sea strait separating New Zealand's main islands. As nine of these dispersal events were south-directed, North Island can be considered the centre of radiation for this genus. An unequivocal re-colonisation of North Island was only observed once. Based on the inclusion of three undescribed species from Tasmania and on previously published data, three colonisations of New Zealand are likely, all of them assumed to be of Australian origin. One of these most probably took place during the late Miocene, and the other two during the late Pliocene or at the Pliocene–Pleistocene boundary. [ABSTRACT FROM AUTHOR]

This article addresses the process and consequences of colonisation by studying the migration of both legislative frameworks and one person who helped give those structures material effect in Aotearoa New Zealand. It situates the story of my great-grandfather—who migrated from Ireland in 1874, participated in te pāhua (the plunder) of Parihaka pā in 1881, and returned to Taranaki in 1893 to farmland taken from Māori—in the context of an institutional environment adapted from Irish antecedents to the particulars of Aotearoa. More specifically, I wish to (1) assess the extent to which statutory provision for the confiscation of Māori land and the establishment of the New Zealand Armed Constabulary was based on Irish templates; (2) connect those arrangements to the social and economic transformation my ancestor underwent; and (3) explore the significance of that historical legacy for descendants of my great-grandfather. [ABSTRACT FROM AUTHOR]

Three naming systems have been applied to the flora of Aotearoa New Zealand, but differences in their use are poorly understood. Analyses of 45 sets of Māori and settlers' vernacular plant names and botanical names in Papers Past between 1839 and 1948 shows that Māori plant names were well-used in referring to the flora. Māori plant names (2,242,201; 82.6%) are mentioned more than settlers' names (465,155; 17.1%) or botanical nomenclature (8,193; 0.3%). Māori name usage was dominant from 1839 to 1858, declined during 1859–1868 when settlers' names were featured, and increased from 53.15% in 1869 to 90.89% in 1948. In Papers Past, 32 (71.0%) of the 45 Māori plant name(s) are mentioned most often, followed by 11 (24.5%) settlers' and two (4.5%) botanical names. Analysis of the 45 sets of names in four New Zealand science journals (1863–2020) shows the number of name mentions to be: botanical nomenclature 10,827 (54.4%), Māori 6,731 (33.8%) and settlers' 2,341 (11.8%). Botanical nomenclature (35 names) and Māori names (10 names) were the most mentioned of the 45 sets of names in the science journals. Analysis of the 45 sets of names in a Google Search undertaken in 2021 confirmed the prevalence of Māori names (92.5%) over botanical nomenclature (7.5%). The most mentioned Māori names refer to plants of economic importance such as rimu, mānuka and mataī. The overall dominance of Māori plant name mentions does not support recent contentions that botanical nomenclature has 'set aside' and 'replaced' these. Further, the low number of total mentions of botanical nomenclature in Papers Past and the science journals suggests little is to be gained from promoting the use of Māori epithets in botanical nomenclature for newly named taxa, and a strategy for the promotion of Māori plant names in the context of indigenous ecological knowledge is perhaps desirable. [ABSTRACT FROM AUTHOR]

A thematic analysis of New Zealand's historical Speeches from the Throne (10 speeches, from 1860-1899) investigated rhetorical strategies used by Governors during colonisation, to mobilise both settler and indigenous people's participation in the British Empire. Identity leadership (Reicher & Hopkins, 2001, https://doi.org/10.1111/0162-895X.00246), augmented by critical theories of emotion (Williams, 1977, Marxism and literature. Oxford University Press) under the cultural framework of hierarchical relationalism (Liu, 2015, https://doi.org/10.1111/jtsb.12058) was applied to show how unequal but reciprocal relationships were invoked by Governors, as representatives of the Crown and advocates for the general public in New Zealand. Governors attempted to mediate a positive shared identity within the British Empire; but at the same time to isolate those who excluded from subjecthood by their hostility to the Crown. Governors alternated between efforts to mobilise people against indigenous Māori who challenged them, and offers to include Māori who conformed to the conventions required of a hierarchical relationship between Crown and subject. We reflect on how these dynamics of rhetorical performance may still be relevant today, especially in contexts of hierarchy and in the domain of leaderfollower relations more broadly. [ABSTRACT FROM AUTHOR]

Abutilon theophrasti Medik. was initially introduced into New Zealand in the 1940s. Despite its introduction approximately 70 years ago, A. theophrasti infestation in New Zealand has been naturalized to one region only, although climate-based simulation models predicted that A. theophrasti establishment could almost occur in all New Zealand agricultural lands. One possible reason for this discrepancy is that the likelihood of establishment of A. theophrasti may vary across various localities as the climate in New Zealand is complex and varies from warm subtropical in the far north to cool temperate climates in the far south. The objective of this research was to assess and compare the likelihood of A. theophrasti establishment across various localities in New Zealand. For this, experiments were laid out across different regions in New Zealand to assess vegetative and reproductive characteristics in naturalized and casual populations of A. theophrasti. The results showed that the growth and development of both populations varied across different regions, possibly due to variable climatic and geographical conditions such as local temperatures and daily solar radiation. It appears that A. theophrasti is, however, able to grow in many regions in New Zealand, but this species is unlikely to establish and become problematic in the lower half of South Island, where the temperature is lower than optimal temperatures required by this species. A casual population was found to grow better at the early stage of growth compared to a naturalized one. However, both populations reproduced similar amounts of seed in all regions. Overall, the variable vegetative and reproductive responses recorded for A. theophrasti in different locations may suggest that the invasion dynamic of this weed species is unlikely to be similar across different climatic niches in New Zealand. [ABSTRACT FROM AUTHOR]

Arguably New Zealand's best loved picturebook author/illustrator, Gavin Bishop invariably challenges populist power structures in his fiction and non-fiction. As such, his books are ideal vehicles for teaching children about such broad topics as race relations, colonisation, migration, class conflicts, gender relationships, environmental issues and spiritual beliefs. The fact that Bishop often addresses several of these simultaneously, and draws on found texts to do so, paves the way for the teacher to encourage the child to read not only the lines and images but between and beyond these in order to construct a fuller meaning. This article will discuss Bishop's (2018a) picturebook, Cook's Cook: The Cook Who Cooked for Captain Cook, which qualifies as "faction ", a genre that mixes fact and fiction, with Bishop reproducing historical events and characters whilst investing them with an imaginative dimension. Most obviously, the selected book portrays migration, including the colonisation of New Zealand and the Pacific, and its longer-term effects. Hence, it focuses on the subjugation of the indigenous people, culture, flora and fauna to those that are imported, as well as the domination of the working class by the upper class. However, Bishop is too skilful an author/artist to suggest that everything is black and white. Rather, through paralleling and fusing the aforementioned foci, and in the ways in which the print and pictures work separately, together, sometimes against each other, and in interaction with fore texts, he suggests that dichotomies are mixed. The article will examine those portrayed as minions and masters (whether human or non-human), their conflicts and conflations, and Bishop's use of verbal and visual techniques and fore texts to challenge dominant power structures. It will also argue that, while emphasising dichotomies, Bishop, the master storyteller and artist, creates structures that ensure his picturebook is balanced and whole and that, rather than treating the reader as a minion, allow him or her to become a master of meaning making. [ABSTRACT FROM AUTHOR]

Reflexive emotionalisation means increased thinking about and acting on emotional experiences in response to major changes to social life, such as those accompanying colonisation. This article explains and develops this novel concept, assessing its usefulness through an exploratory assessment of reflexive emotionalisation in the formation of Aotearoa New Zealand as a colonised settler state. It is argued that as cultures met and sought to coexist, emotions were vital. Focusing on reflexive emotionalisation in Aotearoa reveals how differences in feeling rules were navigated, sometimes in violent ways, as power shifted towards the colonisers. Feelings of belonging are important in that ongoing process of reflexive emotionalisation, the elucidation of which provides a new understanding of social change and settler state formation that avoids casting colonised peoples as passive objects of 'progress' brought by colonisers. [ABSTRACT FROM AUTHOR]

Lineage through time plots (LTTs) are often used to explore past patterns of lineage diversification and community assembly. However, as they are based solely on extant species their ability to accurately depict past events can be questioned. Here, simulation models based on neutral processes are used to explore immigration and extinction scenarios to assist with interpretation of LTT plots generated from molecular clock age estimates for a nearly complete set of extant New Zealand vascular plant genera. With significant genus turnover, model simulations yield smooth exponential and linear semi-log LTT plots. Abrupt changes in extinction and immigration rates imposed in the scenarios caused only slight alterations of the curves. The vast majority of New Zealand vascular plant genera derive from trans-oceanic dispersal, and LTT plots generated from divergence dates and fossil data indicate consistently high turnover. Even major geological and climatic events leave minor signatures on LTT plots. Most notably, the maximum Oligocene Marine Transgression (27–22 Ma), when at least 85% of the current landmass was inundated, isn't clearly registered. By themselves, LTT plots shed little light on the biotic effects of climatic or geomorphic change in the remote past and need to be interpreted in the light of fossil and geological data. [ABSTRACT FROM AUTHOR]

Colonial collections played an important dual role: they were key sites from which ideas about cultural difference were theorised and they were also the foundations of public institutions that were central in shaping civic culture. This article explores these dynamics through the history of the Otago Museum and, in particular, the very different types of collecting engaged in by the colonial bookman T. M. Hocken, the anthropologist H. D. Skinner, and the historian J. H. Beattie. [ABSTRACT FROM AUTHOR]

Despite their reputation for stasis and fixity, museums are about change and transformation. What can we learn from the history of New Zealand museums about the study of museum history? This article considers the lessons we can glean from New Zealand museums in the colonial period. It surveys recent theories about history, social change and museums, including historical sociology, which throw much light on this topic and open up new future paths to explore. The aim is not the compiling of an institutional history but to propose a refined analytical framework for museum history which can deal with the constant change which characterises the history of museums. It argues that we need to move beyond both the conventional idea of a linear history, and also the reliance on commemoration, in order to do 'museum history', rather than just 'histories of museums'. This approach is explicitly interdisciplinary, explores historical and theoretical perspectives on museums, and considers their implications for current museum practice. By historicising museums, both their internal practices and their external social relations, we may move beyond the commemorative histories of museums to develop a critical museum history. This new museum history needs to interrogate the past, not describe, commemorate and celebrate it. [ABSTRACT FROM AUTHOR]

The House that Jack Built by multi-award winning author-illustrator, Gavin Bishop, is one of New Zealand's most sophisticated picture books for children. Recently republished by Gecko Press in Te Reo Māori as well as English, it depicts the colonisation of New Zealand from 1798 to around 1845, and the beginning of the New Zealand Wars between Māori and Pākehā over land. Rather than simplistically depicting antitheses, the book emphasises mixed truths and a fusing of sides. This article considers the book's interweaving of diverse cultures through its multi-layered story, which conflates several narratives, including those that are global and local, exotic and indigenous and, finally, those that are oral, written and visual. It examines the book's deepest "truth," which lies in its interaction with other texts, and the fact that the multi-literate reader must engage in the book's playful intertextuality in order to access this larger "truth." Drawing on ethnographic studies of historical, cross-cultural encounters, the article also explores Bishop's appropriation and theatricalising of found texts, which he incorporates into his socio-political ideology, thus producing a work that forms an ironic counterbalance to more standard and sedimented versions of the past. [ABSTRACT FROM AUTHOR]

Fine wine – together with its producers and consumers – form a nexus that is frequently accorded divine provenance and sacred status along a continuum from the implicit to the explicit. This is evident at three moments of New Zealand history – in the explicit Christian ethos of nineteenth century European colonization; in the implicit sacredness and increasing dominance of romantic nationalism assigned to native flora and fauna (and to a lesser, more ambiguous, extent also to indigenous peoples) in the early twentieth century onward; and in the late twentieth century turn toward the cults of neo-liberalism and reflexive individualism. In all these instances the production, consumption and promotion of divine and/or fine wines are collusive modalities in the elite praxis – latent, overt and hegemonic – of prominent socio-political agents and institutions. [ABSTRACT FROM AUTHOR]

Colonisation has deeply harmed Maori communities, seriously and consistently undermining their vitality, aspirations and potentials, particularly since the 1860s, at inestimable cost to the entire nation. The British arrival in Aotearoa commenced a relationship between two very different peoples that has profoundly influenced their distinct and collective fortunes ever since. Despite manifest breaches of te Tiriti o Waitangi, this relationship has centred settler interests ensuring that Maori sovereignty has been displaced in favour of colonial hegemony, entrenching longstanding, preventable inequities in health and other important domains of social life. In this paper we trace some broad indicators of relational health and wellbeing in Aotearoa and consider how Maori thinking about whenua, health and wellbeing might lead healing opportunities for people and whenua. We outline ways in which a unified, dynamic, relational Maori concept based on whenua as the determinant of health could contribute. We believe this could expand, strengthen and revitalise prevention, protection and promotion approaches, to counter the injustices of colonisation, contribute toward health equity and move toward just, sustainable shared futures for the benefit of all New Zealanders. [ABSTRACT FROM AUTHOR]

A colonisation history for 411 extant genera and 477 lineages of the vascular flora of New Zealand was constructed using the plastid rbcL gene. Molecular clock crown ages suggest that the Eocene-Oligocene transition extinction at 33.9 Ma was critical to the development of the extant flora as few lineages, mostly ferns and conifers, predate this event. Based on crown dates, almost all extant angiosperm lineages have established after the Eocene-Oligocene transition extinction. The Oligocene marine transgression had little discernible impact on the formation of the extant flora, as at the culmination of the inundation (22.0–25.0 Ma) fifty extant lineages of vascular plant were present and another eight lineages originated during this time. The majority of extant species (89%) originated after the end of the Miocene Thermal Optimum at about 15.0 Ma. Nearly 50% of the extant species have evolved during mountain uplift and glaciation of the late Pliocene-Pleistocene (0–4.99 Ma). Therefore, despite a residual contribution from the Eocene, Oligocene and early to mid Miocene periods, the New Zealand vascular flora essentially originated in the late Miocene and after. [ABSTRACT FROM AUTHOR]

Colonisation has deeply harmed Maori communities, seriously and consistently undermining their vitality, aspirations and potentials, particularly since the 1860s, at inestimable cost to the entire nation. The British arrival in Aotearoa commenced a relationship between two very different peoples that has profoundly influenced their distinct and collective fortunes ever since. Despite manifest breaches of te Tiriti o Waitangi, this relationship has centred settler interests ensuring that Maori sovereignty has been displaced in favour of colonial hegemony, entrenching longstanding, preventable inequities in health and other important domains of social life. In this paper we trace some broad indicators of relational health and wellbeing in Aotearoa and consider how Maori thinking about whenua, health and wellbeing might lead healing opportunities for people and whenua. We outline ways in which a unified, dynamic, relational Maori concept based on whenua as the determinant of health could contribute. We believe this could expand, strengthen and revitalise prevention, protection and promotion approaches, to counter the injustices of colonisation, contribute toward health equity and move toward just, sustainable shared futures for the benefit of all New Zealanders. [ABSTRACT FROM AUTHOR]

Indigenous (Māori) psychologies of sexual health occur at the cultural nexus of Indigenous and Western knowledge, colonising influence and intervention. Formal school-based sexuality education holds potential to intervene in this psychological space by decolonising notions of Māori sexuality, relationships and reproduction. This research utilises an Indigenous feminist (Mana Wāhine) methodology and interviews with 43 Māori participants (26 women and 17 men). We explore how Māori knowledges (mātauranga Māori), responsive to the surrounding colonising context, were interwoven through four themes: relationships, reproductive responsibility, open conversations about sexuality and contraceptive education. Indigenous knowledges can contribute to good sexual health psychologies for all. [ABSTRACT FROM AUTHOR]

This paper reintroduces the concept of mass migration into debates concerning the timing and nature of New Zealand's settlement by Polynesians. Upward revisions of New Zealand's chronology show that the appearance of humans on the landscape occurred extremely rapidly, and that within decades settlements had been established across the full range of climatic zones. We show that the rapid appearance of a strong archaeological signature in the early 14th century AD is the result of a mass migration event, not the consequence of gradual demographic growth out of a currently unidentified earlier phase of settlement. Mass migration is not only consistent with the archaeological record but is supported by recent findings in molecular biology and genetics. It also opens the door to a new phase of engagement between archaeological method and indigenous Maori and Polynesian oral history and tradition. [ABSTRACT FROM AUTHOR]

This article explores affect, discourse and emotion in national life. Drawing on recent thinking on discourse and affect, alongside previous work on nation and communities of practice, we focus on the print media’s use of Anzac Day in Aotearoa New Zealand, as a site through which settler identity and cultural hegemony are reproduced. One hegemonic interpretive repertoire is observed throughout, that Anzac Day is a sacred day of respectful remembrance. Within this frame, a series of associated affective-discursive positions are deployed covering issues that range from inclusion and exclusion, to conformity and dissent. We argue that this repertoire and its associated positions constitute citizens engaging with the day as a homogeneous group of national subjects, bound together as a particular kind of affected community. This imagined community and the affective practices attributed to it, however, largely ignore the bicultural makeup of Aotearoa New Zealand, narrowing down the diverse range of potential emotional positions to a just a few. Popular journalism fails readers and limits debate though its thin portrayals of community, legitimate affect and engaged citizenship. National life is impoverished when print media lack the cultural competence necessary to effectively engage in broader debates and political discourse. [ABSTRACT FROM AUTHOR]

In Aotearoa New Zealand, Māori aspirations around land and water conflict with settler interests. As indigenous people, Māori struggle to enact agency over resources, despite Treaty (Treaty of Waitangi/Te Tiriti o Waitangi is an 1840 agreement between Maori and the crown) settlement processes returning some lands. Returns are complex since changes wrought by dispossession may be extreme, requiring multiple stakeholder engagements. Tāngonge, a heavily modified wetland, in northern Aotearoa New Zealand has been the subject of iwi (tribe or tribes) claims since the 1890s. Reparation processes have returned significant areas surrounding Tāngonge to key iwi, Te Rarawa and Ngāi Takoto, who formed the Tāngonge Restoration Group to plan management and restoration. The vision of the iwi is to restore Tangonge as a wetland to rekindle usage by manawhenua (people with demonstrated authority and tribal links to the area in question) and local communities. However, perceived Māori privilege, distrust in Māori praxis and fear of alienation of stakeholders mean the situation presents challenges as well as opportunities. Understanding that various parties view knowledge in particular ways, the Restoration Group sought to juxtapose technical data and manawhenua knowledge about Tāngonge. Hydrology findings and local aspirations were aligned to produce ideas for actions that encompassed the broad concerns. This integration of knowledge provides strategic steps for working with administrative authorities who have historical and ongoing interests. [ABSTRACT FROM AUTHOR]

Maori tribal authorities have sought to measure the wellbeing of their people as a baseline for determining the extent to which their economic, social, and cultural goals are being achieved. In recent years, data from government-administered social surveys and/or censuses have become a significant source of information. Using the tribal authority of Te Runanga o Ngai Tahu (TRONT) as a case study, this paper explores and compares data concerning Ngai Tahu wellbeing contained in two recently completed TRONT reports: the Ngai Tahu State of the Nation 2015 report (a quantitative study derived from government-administered survey data); and, the preliminary findings from the Ngai Tahu Whenua Project (a qualitative study undertaken by TRONT). Both studies present similar results regarding levels of tribal economic wellbeing, however, they show different results in regards to levels of cultural wellbeing. The qualitative study reveals reasonably high levels of cultural engagement among participants. Conversely, the quantitative study demonstrates reasonably low levels of cultural engagement. The difference is explained in each study's approach to understanding culture. The quantitative study viewed culture as engagement in 'static' cultural practices, whereas the qualitative study viewed Maori culture as a 'lived' set of deep networks and connections between individuals, their whanau (extended family), and places of symbolic cultural importance (particularly land and water). It is argued that measuring 'lived' culture would provide a better means of ascertaining cultural wellbeing. It is suggested that a useful means of measuring Maori lived culture would be to determine the quality and depth of relational networks. [ABSTRACT FROM AUTHOR]

The nineteenth century colonial setting of Aotearoa NZ is the most distant from the cradle of European Enlightenment that sparked new understandings of childhood, learning and education and spearheaded new approaches to the care and education of young children outside of the family home. The broader theme of the Enlightenment was about progress and the possibilities of the ongoing improvement of peoples and institutions. The young child was seen as a potent force in this transformation and a raft of childhood institutions, including the 19th century infant school, kindergarten, and crèche were a consequence. The colonisation and settlement of Aotearoa NZ by European settlers coincided with an era in which the potency of new aspirations for new kinds of institutions for young children seeded. It is useful in the 21st century to reframe the various waves of colonial endeavour and highlight the dynamic interfaces of being colonised for the indigenous populations; being a colonial for the settler populations; and the power and should be purposed of the colonising cultures of Europe. It can be argued that in the context of ECE neither the indigenous nor settler populations of Aotearoa NZ were passive recipients of European ECE ideas but, separately and together, forged new understandings of childhood and its institutions; enriched and shaped by the lessons learned in the colonial setting of Aotearoa NZ. [ABSTRACT FROM AUTHOR]

This paper describes how the transformation of coastal New Zealand is directly connected to the dislocation and marginalisation of many Māori coastal communities. It focuses on how this transformation is played out in text and talk and how certain types of boundaries function as important determinants in the construction and social order of coastal New Zealand. The high value and demand placed on specific, accessible 'cadastral' parcels of private coastal property dictates that much of New Zealand's coast is mapped according to constructs of wealth and desirability. In other parts of the country where development pressures on the coast are less prevalent, coastal communities are less evidently connected to markers of affluence and/or 'whiteness'. In these less disciplined spaces, uncertainty and liminality is more influential in the making of coastal places. Through an analysis of interviews with coastal planners and residents of coastal communities it is revealed that particular hegemonies, through the discourses they produce, attempt to assert a particular socio-spatial epistemology on counter-hegemonic groups in an effort to develop and manage the coast. Communities that revealed an alternative social ordering are described as messy and difficult to manage, while other coastal communities are marketed as exclusive, where model residents inhabit model places. [ABSTRACT FROM AUTHOR]

Abstract: An organic orchard was planted at the Clyde Research Centre, Central Otago, from 1991 to 1993 on land not previously used for fruit-growing. The orchard comprised nine discrete 0.22ha well-sheltered apple (Malus domestica Borkh.) and pear (Pyrus communis L.) cultivar blocks with wide headlands, in a total land area of 3ha. Colonisation of the orchard by codling moth (Cydia pomonella L.) was monitored using pheromone traps and by recording larval damage to the fruit, initially, from examination of the entire crop of all the trees, then later a sample of the trees whose locations were noted. This facilitated a 3-dimensional record of orchard colonisation. Detailed examination of damage enabled estimation of the numbers of damaging larvae, their mortality in the fruit, and the numbers of larvae which survived to seek cocooning sites. A low density of 3–6 female codling moths was estimated to be present in the 2ha of planted orchard area in the first cropping season (1993–94). A major increase in trap catches and larval damage in 1995–96 prompted the application of mating disruption in the following years. Although successful in reducing the population for the first two seasons, codling moth then increased again and granulosis virus (CMGV) was added to the management programme. Three full rate sprays of the CMGV applied to the three central rows of each cultivar block in 1998–99 halved the percentage of fruit with surviving larvae to 0.7% in the treated trees. This fell to 0.2% in 1999–2000 following 13 applications of CMGV at 1/5th rate to the whole orchard. In 2000–01, when mating disruption was again used alone against a low density population, only one surviving larva was found in a sample of 11,841 fruits (0.05%). The complementary management options provided by mating disruption and CMGV are discussed, as well as the importance of minimising the sources of immigrant codling moths near organic orchards. [Copyright &y& Elsevier]

This paper questions notions of individualism underpinning technocratic approaches to education that marginalise indigenous and migrant peoples' knowledges in tertiary education. Focusing on New Zealand ( Aotearoa) with its colonial and immigrant history, its Māori and Pacific Islander citizens, the authors ask whether education, as its process is being communicated there, leaves indigenous and migrant people vulnerable and marginalised in the dominant, English-speaking, New Zealand European ( Pākehā) mainstream society. The question is whether education refers to capacity-building and strengthening the potential of marginalised students' language and culture; or whether it is only geared towards sustaining English-language ascendancy and technical virtuosity. Taking on board the cultural heritage of Pacific Islanders ( Pasifika) resident in New Zealand, a new teacher training diploma was introduced by the Auckland University of Technology in 2004. Both authors are involved in the panel meetings ( Fono) where the papers presented during the diploma course are evaluated. [ABSTRACT FROM AUTHOR]

Abstract: Since the advent of Western European exploration questions have been raised about the legality and morality of claims to new territories and the ensuing, often brutal colonisation patterns. The doctrine of discovery justified the acquisition of territories by conquest or other means. By the 19th century British common law included the doctrine of continuity, which recognised that the property rights of the indigenous people survived after the Crown acquired sovereignty over their territories. The Crown used a general treaty of cession and protection as the instrument for gaining sovereignty. In the context of Western European colonisation, this article discusses the statutory and judicial recognition of New Zealand’s Treaty of Waitangi 1840 and native title to land. The ensuing discussion highlights statute and judicial decisions that depart from the Treaty and are unique within the British colonies. This article also discusses the settlement of Treaty-based claims to land and fisheries and the current debate regarding ownership of the land along the seacoast and beneath the sea. The article contributes to the broader discussion on indigenous rights. [ABSTRACT FROM AUTHOR]

Henri Lefebvre suggested that social researchers engage in 'the concrete analysis of rhythms' in order to reveal the 'pedagogy of appropriation (the appropriation of the body, as of spatial practice)'. Lefebvre's spatial analysis has influenced educational researchers, while the idea of 'pedagogy' has travelled beyond education. This interdisciplinary paper combines Lefebvre's analytical trilogy of perceived, conceived and lived spaces with Bernstein's 'pedagogical device' in an interrogation of historical documents. It engages in a 'rhythm analysis' of the New Zealand Company's 'pedagogical appropriation' of a group of agricultural labourers into its 'systematic colonisation scheme'. The temporal-spatial rhythms of the labourers' lives are accessible in nine surviving letters they wrote in Wellington and sent to Surrey between 1841 and 1844. By revealing how their bodies were 'traversed by rhythms rather as the “ether” is traversed by waves', we gain insight how bodies, space and the self are mutually constitutive and constituted. [ABSTRACT FROM AUTHOR]

Abstract: A Holocene lake record from northeastern New Zealand provides a detailed record of environmental controls on upper watershed sedimentation, and is proximal to the Waipaoa MARGINS Source-to-Sink focus site. In that context, Lake Tutira in Hawke''s Bay was cored in 2003 to recover a complete sedimentary record since the lake''s formation ca 7.2ka. The 27.14m-long core contains alternating lithotypes that are sedimentary responses to lacustrine organic accumulation, normal to severe rainfalls, earthquakes and volcanism. A diatom allochthonous ranking scheme, pollen counts, and C and N percentages were used to identify intra-lake and watershed-derived storm deposits and modes of lithotype deposition. The lithotypes and depositional modes are: tephras (volcanic airfall); organic-rich mud (algal-rich lake sedimentation); massive to weakly graded, brown silty clay beds (homogenites and redeposited lake sediments); grey, graded sandy mud beds (intense storm-delivered sediment); and, thin yellow clay layers (run-off from small storms). Using 12 tephras and 3 radiocarbon ages to provide a chronology, the long-term sedimentation rate is ca 3.3mm/year, which increases to >10mm/year following European colonisation. Storm beds occur in response to rainfall events, with no obvious correlation to El Niño-Southern Oscillation polarity or strength. Moreover, no single climate index appears to correlate strongly with the historic rainfall event record. Having characterised and identified storm-beds over the lake''s history, a hindcast relationship implies that around 53 pre-historic storms occurred with a magnitude similar to the severe Cyclone Bola event of 1988, plus 7 potentially larger storm events. Despite the prominence of storm beds, a summation of the total percent thickness as an indication of the relative modes of emplacement for each lithotype shows that proportionally, the balance of intra-lake versus storm sources preserved in the lake bed is 69% and 26%, respectively. As well as storms, lake sedimentation is strongly influenced by earthquakes that destabilize the terrigenous, sediment-laden lake margins to generate homogenites, represented by the brown silty clay beds. These deposits tend to be thicker after a hiatus in seismic activity and after sustained periods of lake-margin loading, as inferred from the occurrence of thick graded storm beds. Comparison with marine records on the adjacent continental margin suggests that more terrestrial events are captured in the lake record, due to: (i) close hillslope–lake connectivity, with little intervening storage of sediment compared with the Waipaoa sedimentary system; and, (ii) the preservation of event stratigraphy at Tutira compared to its reduced preservation in the dynamic marine environment. Only major storms such as Cyclone Bola leave an imprint traceable to the ocean, whereas identifiable sedimentary responses to individual earthquakes are localized, although through landscape preconditioning and sediment production they contribute to the overall high terrigenous input to the ocean. In contrast, low-frequency, high magnitude perturbations (volcanic eruptions, European deforestation) are preserved through the Source-to-Sink sedimentary system, consistent with earlier hypotheses. [Copyright &y& Elsevier]

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Research has shown news media in post-colonial societies such as Aotearoa New Zealand naturalise the colonising processes by which settler values and social organisation were imposed and the resulting marginalised status of the indigenous peoples. We explore these processes in news reports that claimed Maori wanted to charge for airspace over Lake Taupo. Studying headlines, the originating newspaper article, and subsequent television reports, we show how Māori were constructed as threatening the ability of 'New Zealanders' to enjoy the lake. That threat was constructed as imminent although the accounts included no direct evidence or identified source for the reported demand. We consider the one-sided coverage inaccurate, unbalanced and unfair, encouraging perceptions of Māori as hostile and disruptive social actors in our contemporary society. Wider implications of this media performance for this crucial area of social relations are considered. [ABSTRACT FROM AUTHOR]

The article presents a study on the relationship between plants and health in colonial societies in New Zealand. It shows the settler's attitudes in connection to existing environments, environmental transformation and their health. It seeks to reconnect the historiographies of medical and environmental history through arguing that urban settlements are significant sites for debates on environmental change and human health. Moreover, the study concludes that settler's environmental health-ideas are far more ambiguous history of European's involvement with temperate colonies than existing historiography.

The article examines the differentiation between aquatic macroinvertebrate community of small headwater intermittent streams and larger mid-reach intermittent streams to nearby mid-reach perennial streams in New Zealand. It compares the fauna in the country streams to that in similar habitats outside the country. It also analyzes the flow period community to that persisting in disconnected pools after flow has ceased. The results of the study reveals that intermittent headwater streams can support diverse macroinvertebrate communities, it likely to be less diverse than those in perennial streams, and intermittent streams connected with upstream perennial reaches have more diverse aquatic communities

Adapting a life cycle model from managerial literature, conclusions are drawn about the nature of colonial entrepreneurship from a case analysis of 133 New Zealand entrepreneurs, active between 1880 and 1910. Five stages in the life cycle of the entrepreneur are investigated: preparation, embarkation, exploration, expansion and transformation. Characteristic behaviours observed include the prevalence of entrepreneurial partnerships; a propensity for commencing multiple business ventures; and persistence in the face of business failure. Strategically, the colonial entrepreneur leveraged personal skills and abilities as a modus operandi for business expansion, often relying on family ownership and family management structures. [ABSTRACT FROM AUTHOR]

The recovery of benthic invertebrates was investigated in the braided Tukituki and Waipawa Rivers (North Island, New Zealand) following extended channel dewatering of sites for 6, 10 or 14 weeks during summer 1997/1998. After rewatering, invertebrates rapidly colonised each denuded site and, although some invertebrates were numerically dominant at different times, 95+% of the taxa list were present after 7 days of rewatering. The number of individuals also increased over time, but significantly greater numbers were collected in reference sites and those dry for 6 weeks compared to sites dewatered for longer periods. Taxa such as Tanytarsus spp., Maoridiamesa spp. (Diptera: Chironomidae) and the riffle beetle Elmidae (Coleoptera) were abundant early, while Deleatidium spp. (Ephemeroptera: Leptophlebiidae) dominated communities later. The greater abundance of Deleatidium in sites dewatered for a short time may be because desiccation was less significant at determining taxa present at these sites, or that reference sites provided a closer source of colonists and periphyton propagules to allow a more rapid numerical recovery of this taxon. In contrast, Elmidae dominated communities at sites dewatered for longer periods because Elmidae may be more resilient to desiccation than Deleatidium. These data suggest that the duration of dewatering may regulate taxonomic composition in the short term by subjecting taxa to desiccation and/or food resource restrictions, but not in the long term because food resources recovered over time and sites with similar physicochemical conditions should have similar communities. [ABSTRACT FROM AUTHOR]

In the mid-1950s Professor R. Gerard Ward carried out his first significant research project as a graduate student in the ‘Taupo country’ – a diverse volcanic landscape with a rich Maori history in the central North Island of New Zealand. This paper traces my own ‘journeys’ into the Taupo country and my association with the complexities of both historical and contemporary understandings and realities of Maori land tenure. I use several specific examples, and draw on a variety of experiences to argue that the ‘Taupo country’ cannot be understood without an appreciation of the enduring Maori values which still permeate society and land tenure in New Zealand’s ‘volcanic desert’ landscape. Despite legislative efforts to impose on Maori a title system derived from British property law, and all the subsequent pressures to assimilate, enduring Maori values intertwined with ancestry and identity cannot be ignored either in reconstructions of the history or in current planning for the future of the Taupo region. [ABSTRACT FROM AUTHOR]

How should we begin to explore the complex considerations influencing young Indigenous New Zealand Māori women's sexuality? Centring a Māori woman's analysis through a Mana Wāhine methodology, and utilising an Indigenous form of storying, pūrākau, I explore this question by attending to my autobiographical memory of experiences of exotic dancing and moments of violence in heterosexual relationships. The analysis provides critical reflection on the interchanges between individual experience and the social and cultural conditions of a reality, informed by colonisation and historical trauma. Attending to the rawness and detail of lived experience highlights how complicated the workings of sexual(ised) agency and power, as well as pleasure and risk, can be in the lives of Māori teenage girls. It has also provided an impetus to consider how complex vectors of oppression are brought to bear on us as individuals, and how Indigenous cultural forms can provide the basis for knowing beyond imposed colonising racist and sexist cultural forms.