Transferring The Mauri Model Of Decision Making Framework From New Zealand To Merauke Regency In Southern Papua

Today sustainable development is a concern around the globe. Sustainable development should include improving well-being, equitable distribution, and the integration of ecological concepts which pass from generation to generation and across time. Sustainable ways of life have actually been practised by indigenous peoples inter-generationally.  The Indigenous Peoples have similarities around the world in that they are inseparable from nature, and use their knowledge to maintain their ecosystems of origin.  This attribute reflects the potential for traditional ecological knowledge to sustain the environment and help people survive. This increases the motivation for considering including traditional ecological knowledge when making decisions and assessing the environment and development, including development in the agricultural sectors.  One of the environmental assessments which integrates traditional values is the Mauri Model Decision Making Framework (MMDMF) which was developed in and for Aotearoa New Zealand. This assessment approach uses the concept of ‘mauri’. Mauri is an important element in Māori culture. It is the essence or life force, the spark of life  and  a central concept that informs sustainability. The framework measures four dimensions of wellbeing as the basis of the sustainability assessment: the mauri of community (social), the mauri of the family unit (economic), the mauri of the ecosystem (environment), and the mauri of the tribe (culture). Merauke regency is the location of a new agricultural development scheme, called the Merauke Integrated Food and Energy Estate (MIFEE). MIFEE is a national programme to develop the regency as a national and local granary. The purposes of this paper are  to examine the feasibility to transfer this assessment in the context of Merauke and to assess the sustainability of 1.2 Million Ha Merauke Integrated Food and energy Estate .  The results show that the MMDMF  is transferable and that although the assessment shows the project benefits the economic and social dimensions, the cultural and environmental dimensions are diminished. Keywords: mechanism of defeating self, powerlessness, social-economi

Decision Support Systems And Promoting Socially Just Environmental Management

The Mauri Model DMF is unique in its approach to the management of water resources as the framework offers a transparent and inclusive approach to considering the environmental, economic, social and cultural aspects of the decisions being contemplated. The Mauri Model DMF is unique because it is capable of including multiple-worldviews and adopts mauri (intrinsic value or well-being) in the place of the more common monetised assessments of pseudo sustainability using Cost Benefit Analysis. The Mauri Model DMF uses a two stage process that first identifies participants’ worldviews and inherent bias regarding water resource management, and then facilitates transparent assessment of selected sustainability performance indicators. The assessment can then be contemplated as the separate environmental, economic, social and cultural dimensions of the decision, and collectively as an overall result; or the priorities associated with different worldviews can be applied to determine the sensitivity of the result to different cultural contexts or worldviews

Introduction and dedication to Matiu Dickson

This edition of the Waikato Law Review is dedicated to our dear friend and colleague, Matiu Dickson, and we thank Judge Craig Coxhead for his wonderful tribute to Matiu. The morning of the 7th of April 2016 will forever be imprinted in our minds and hearts. Matiu passed away that morning having just delivered the final speech in the opening ceremony for our new Law Building here at Waikato University. It was said at his tangi that this was a high price to be paid for such a building. A price that we would never have chosen to pay. That price brings an obligation to honour and respect the legacy that Matiu has left us, his commitment to the Faculty’s founding goals and, in particular, the promotion of a bicultural legal education for Māori and non-Māori alike; that tikanga is recognised as the first law of Aotearoa New Zealand and continues to form a central part of our curriculum. Matiu personified the bicultural mission of Te Piringa Faculty of Law; that, through its curriculum, research activities and its structures, the Faculty would be the forefront of the development of a bicultural legal philosophy. Matiu worked hard to ensure this mission remained a stated goal of the Faculty and to give it meaning over his 20 year tenure. He constantly worked to infuse it into the structures and processes of this Law Faculty. He worked and campaigned for years, and successfully so, to make sure the name gifted to the Faculty by Dame Te Atairangikaahu at its founding, “Te Piringa”, became our Faculty’s officially recognised name. He was passionate about the use of te reo Māori in assessment. He encouraged and facilitated the use of te reo Māori mooting. It was our colleague, Ani Mikaere, who, during her time here as a legal academic, first publicly articulated tikanga Māori as the first law of Aotearoa. Through the years, Matiu and our academic colleagues, including Stephanie Milroy, Craig Coxhead, Caren Fox (all now Māori Land Court judges), Leah Whiu, Harata Paterson, Nan Seuffert, Ruth Bush, Wayne Rumbles, Robert Joseph, Valmaine Toki and ourselves, reaffirmed tikanga as the first law of Aotearoa in our teaching and research. Years later, the article “Lex Aotearoa: An Heroic Attempt to Map the Māori Dimension in Modern New Zealand Law” by Justice Joseph Williams2 developed the idea further and is currently the leading piece on the weaving of tikanga and Anglo-New Zealand law.3 Matiu Dickson was an expert in tikanga, the first law of Aotearoa. He lived it every day. He created and taught courses on it and made sure it was integrated throughout the curriculum. In Matiu’s honour, it is entirely appropriate that there are a number of contributions in this Review that have a Māori or Indigenous theme, and we hope future issues will likewise assure such a balance

Evaluating shear test methods for stabilised rammed earth

Rammed earth is an accessible, sustainable and increasingly popular building material. Owing to a lack of research, current design standards for rammed earth have taken a conservative stance on material attributes like shear strength. Evaluating the shear strength of rammed earth is particularly important in seismic areas because of the material's high mass, low ductility and propensity to fail in shear. Shear test methods designed for other materials have typically been used in practice to determine the shear strength of rammed earth. In this research the design shear strength guidance available in current earth building standards was compared with experimental shear strength results for stabilised rammed earth. The triaxial (geotechnical) and triplet (masonry) tests were used to evaluate specimens reinforced with natural fibres: sisal and New Zealand flax. Both shear test methods showed that the shear strength capacity of cement-stabilised rammed earth was greater than the current guidance provided in the earth building standards. Recommendations were made to use the triaxial test to evaluate the shear strength of stabilised rammed earth and to allow the use of design shear strength equal to 7% of the compressive strength. </jats:p

Treasuring future generations: Māori and Hawaiian ancestral knowledge and the wellbeing of Indigenous children

This article examines ‘ōlelo no‘eau and whakataukī (ancestral proverbial sayings), for messages relating to the positioning of Māori and Hawaiian children and the relationship of that to traditional child-rearing practices.  In doing so, the authors explore whakataukī and ‘ōlelo no‘eau as a means to bring forward knowledge gifted to us by our ancestors that can inform our contemporary experiences as Indigenous Peoples.

Tah1 helix-swap dimerization prevents mixed Hsp90 co-chaperone complexes

Specific co-chaperone adaptors facilitate the recruitment of client proteins to the Hsp90 system. Tah1 binds the C-terminal conserved MEEVD motif of Hsp90, thus linking an eclectic set of client proteins to the R2TP complex for their assembly and regulation by Hsp90. Rather than the normal complement of seven α-helices seen in other tetratricopeptide repeat (TPR) domains, Tah1 unusually consists of the first five only. Consequently, the methionine of the MEEVD peptide remains exposed to solvent when bound by Tah1. In solution Tah1 appears to be predominantly monomeric, and recent structures have failed to explain how Tah1 appears to prevent the formation of mixed TPR domain-containing complexes such as Cpr6-(Hsp90)2-Tah1. To understand this further, the crystal structure of Tah1 in complex with the MEEVD peptide of Hsp90 was determined, which shows a helix swap involving the fifth α-helix between two adjacently bound Tah1 molecules. Dimerization of Tah1 restores the normal binding environment of the bound Hsp90 methionine residue by reconstituting a TPR binding site similar to that in seven-helix-containing TPR domain proteins. Dimerization also explains how other monomeric TPR-domain proteins are excluded from forming inappropriate mixed co-chaperone complexes

History of clinical transplantation

The emergence of transplantation has seen the development of increasingly potent immunosuppressive agents, progressively better methods of tissue and organ preservation, refinements in histocompatibility matching, and numerous innovations is surgical techniques. Such efforts in combination ultimately made it possible to successfully engraft all of the organs and bone marrow cells in humans. At a more fundamental level, however, the transplantation enterprise hinged on two seminal turning points. The first was the recognition by Billingham, Brent, and Medawar in 1953 that it was possible to induce chimerism-associated neonatal tolerance deliberately. This discovery escalated over the next 15 years to the first successful bone marrow transplantations in humans in 1968. The second turning point was the demonstration during the early 1960s that canine and human organ allografts could self-induce tolerance with the aid of immunosuppression. By the end of 1962, however, it had been incorrectly concluded that turning points one and two involved different immune mechanisms. The error was not corrected until well into the 1990s. In this historical account, the vast literature that sprang up during the intervening 30 years has been summarized. Although admirably documenting empiric progress in clinical transplantation, its failure to explain organ allograft acceptance predestined organ recipients to lifetime immunosuppression and precluded fundamental changes in the treatment policies. After it was discovered in 1992 that long-surviving organ transplant recipient had persistent microchimerism, it was possible to see the mechanistic commonality of organ and bone marrow transplantation. A clarifying central principle of immunology could then be synthesized with which to guide efforts to induce tolerance systematically to human tissues and perhaps ultimately to xenografts