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Journal articles on the topic 'Te Toi o Matariki'
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1
Hardy, Ann. "Matariki hunganui: te papa tongarewa and the celebration of matariki, the māori new year." Material Religion 12, no. 3 (July 27, 2016): 396–98. http://dx.doi.org/10.1080/17432200.2016.1192144.
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Pinot, Sophie. "« Je te parle pas à toi »." Revue des Collèges de Clinique psychanalytique du Champ Lacanien N° 20, no. 1 (March 25, 2021): 154–62. http://dx.doi.org/10.3917/rccpcl.020.0154.
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Ngata, Wayne, Hera Ngata-Gibson, and Amiria Salmond. "Te Ataakura: Digital taonga and cultural innovation." Journal of Material Culture 17, no. 3 (September 2012): 229–44. http://dx.doi.org/10.1177/1359183512453807.
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The Te Ataakura project is among the latest in a series of initiatives undertaken by the Ma-ori tribal organization Toi Hauiti to revisit, rekindle and restore knowledge of their ancestral taonga (artefacts), many of which are now dispersed among collections throughout New Zealand and internationally. This article describes some of these earlier projects, which deployed digital technologies in innovative ways, as part of a broader strategy of artistic and economic revitalization. It outlines Toi Hauiti’s continuing efforts to build relationships with holding institutions at home and abroad, and to explore possibilities offered by recent technological developments. Setting this work in the context of similar initiatives on the part of other Ma-ori, with a focus on cultural revitalization and institutional collaboration, we consider the role of digitization in cultural endurance and dynamism, offering a critical view of emergent concepts including ‘digital taonga’ and ‘virtual repatriation’.
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MacDonald, F., D. Hartnett, D. Ward, and G. Walker. "Biocontrol agent risk assessment: A surprise find ..." New Zealand Plant Protection 70 (July 26, 2017): 318. http://dx.doi.org/10.30843/nzpp.2017.70.79.
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A Better Border Biosecurity (B3)-funded project investigating the interactions between the self-introduced generalist hymenopteran parasitoid Meteorus pulchricornis and native parasitoids of lepidopteran larvae throughout Auckland involved three years of eld work. The last eld trip was to Te Hauturu-o-Toi (Little Barrier Island) in December 2016 to survey some of the least-modi ed native forest in the North Island. Forty Cleora scriptaria moth larvae were collected by hand from Piper excelsum (kawakawa) host plants into ziplock bags, with a small amount of leaf material to support feeding. They were transported to the laboratory and reared to fate in a temperature-controlled room. Of the 40 larvae collected, twelve were parasitised by M. pulchricornis. This is the rst record of M. pulchricornis from Te Hauturu-o-Toi. In addition, nine larvae were parasitised by an undescribed parasitoid (Casinaria sp. 3). This new species may be endemic only to Te Hauturu-o-Toi, but it may have been out-competed on the more modi ed habitat of mainland Auckland, and found refuge in a more pristine environment. Further surveys of island and mainland parasitoid complexes would provide better baseline risk-assessment data prior to border invasions or importing biocontrol agents.
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Hammond, Catherine. "Escaping the digital black hole: e-ephemera at two Auckland art libraries." Art Libraries Journal 41, no. 2 (April 2016): 107–14. http://dx.doi.org/10.1017/alj.2016.10.
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The collections of e-ephemera of two Auckland art libraries are discussed here: the E H McCormick Research Library at Auckland Art Gallery Toi o Tāmaki, a specialist art library within one of New Zealand's major public art galleries, and the Fine Arts Library Te Herenga Toi at the University of Auckland which supports the research and teaching needs of the Elam School of Fine Arts and the Department of Art History. While there are differences in approach both institutions see the value in preserving print and e-ephemera and are looking to make this material more accessible to users, despite numerous challenges.
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Gérard, Benoît, and Ludivine Redslob. "« Si je diffère de toi, loin de te léser, je t'augmente »." Comptabilité - Contrôle - Audit 16, no. 3 (2010): 79. http://dx.doi.org/10.3917/cca.163.0079.
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Buchanan, Sandra. "“Dance Me Through the Panic Till I’m Gathered Safely In”." Ata: Journal of Psychotherapy Aotearoa New Zealand 21, no. 1 (December 31, 2017): 69–84. http://dx.doi.org/10.9791/ajpanz.2017.07.
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When Leonard Cohen died in November 2016, many people the world over felt very sad and indeed bereft, at the loss of such a great artist, poet and songwriter. It felt, in Auden’s (1958) words on Freud’s death, another example of:
For every day they dieamong us, those who were doing us some good, who knew it was never enough buthoped to improve a little by living. (p. 68)
The title of this paper comes from Leonard’s 1984 song “Dance Me to the End of Love”, and has often seemed a powerful description of what a mother provides for her baby and what we as therapists provide to our clients. We try to help them “dance through the panic” and ultimately to feel safely gathered in — firstly with us, within the therapeutic relationship, and in due course within themselves. We provide a “promise of home”, or at least some hope for our clients that they might be able to find that individual sense of self within themselves and connection to others, which feels like “home”.
Whakarāpopotonga
I te matenga o Leonard Cohen i te Whiringa-a-rangi 2016, pōuri kau ana te tini te mano huri noa i te ao mōteatea kau ana i te ngarohanga atu o te tohunga tito waiata, toikupu mahi toi nei. E ai ki tā Ōtene kī (1958) i te matenga o Whoritu:
Mō ia rā taki hingarō ngai tātau, rātau e whai hua nei mō tātau, mōhio tonu kore rawa i rahi engaritōminahia mā te kaiao e whakawhanake. (w. 68)
I ahu mai te pane o tēnei pepa mai i te waita a Renana o te tau 1984 “Kanikanihia au ki te Mutunga o te Aroha”, ā, tērā ia e whakaarohia ana he whakaahuatanga mārohirohi o te o te āhua whakarato a te whaea i tana pēpē me tā tātau ngā kaiwhakaora hinengaro hoki ki ā tātau kiritaki. Ko tā tātau he nana ki te āwhina i a rātau, “pīkarikari i te maurirere” ā, taioreore kia tau te mauritau ki a tātau, i tō tātau whanaungatanga haumanutau tae atu ki te wā e tau ai tō rātau ake mauri. Ko tā tātau he whakarato “oati mauri tau”, he maramara wawata rānei e kitea ai e ā tātau kiritaki he kiritau, he whanaungatanga ki ētahi atu pēnei tonu i te “kāinga”.
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Bel, Marine, Michael Berger, and Robert K. Paterson. "Administrative Tribunal of Rouen, Decision No. 702737, December 27, 2007 (Maori Head case)." International Journal of Cultural Property 15, no. 2 (May 2008): 223–26. http://dx.doi.org/10.1017/s0940739108080156.
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In October 2007, the mayor of the French city of Rouen agreed to return to New Zealand a preserved tattooed head of a Maori warrior (called toi moko by Maori) from that city's Museum of Natural History, whose collection the head had been part of since 1875. The decision to return the head was based on an initiative by the Museum of New Zealand (Te Papa Tongarewa), which has successfully secured the return of other such heads from museums in various European countries and the United States. Before the Rouen head could be handed over, however, the French Ministry of Culture intervened, arguing that its return was unauthorized under French law as being part of a French museum collection and thus inalienable.
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O'Connor, John. "Madness of the Mind." Ata: Journal of Psychotherapy Aotearoa New Zealand 22, no. 1 (October 15, 2018): 63–84. http://dx.doi.org/10.9791/ajpanz.2018.06.
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The art of psychotherapy has been defined as the capacity of the psychotherapist’s mind to receive the psyche of the patient, particularly its unconscious contents. This deceptively simple definition implies the enormously complex art of receiving the most disturbed, dissociated, maddening, often young and primitive, frightening, and fragmented aspects of the patient’s multiple ages and selves, in the hope perhaps that we might make available to our own mind, to the patient’s mind, and within the therapeutic relationship, whatever it is that we discover together, perhaps with the possibility that this may allow that these dissociated, fragmented, lost, and potentially transformative aspects of self might become more accessible to both therapist and patient. The complexity of this process is further intensified when cultural difference is an important aspect of therapeutic engagement. This paper will explore this rich and complex art. It will include exploration of psychoanalytic, relational, and transpersonal psychotherapeutic perspectives as they inform the potentials and mysteries of this deeply receptive process. The paper will consider the potential this receiving of the other might have for the growth of both the therapist and patient within the life span of clinical engagement and will include consideration of implications for cross cultural clinical work. Clinical vignettes illustrating and informing the ideas explored in this paper will be woven throughout the paper.
Whakarāpopotonga
Kua tautuhia te toi whakaora hinengaro ko te kaha o te hinengaro o te kaiwhakaora hinengaro ki te pupuri i te hinengaro o te tūroro, mātuatua nei ko ngā matū maurimoe. E tohu ana te tautuhinga ngāwari nei i te kaha uaua o te mahi pupuri i ngā maramara tirohanga, ngā tau, ngā whaiaro tini o ngā tūroro arā noa atu te wairangi, te noho wehe, te kārangirangi, he taiohi, he māori, whakawehiwehi, i runga i te wawata tērā pea ka tuwhera ki ō tātau ake hinengaro, ko tō te tūroro ki waenga hoki i te whakapiringa haumanu. E kene pea mā te mea ka kitea, e tuku ēnei tirohanga pūreirei, kongakonga, ngaro, ā, ngā tirohanga hurihanga whaiaro e whakamāmā ake ki te kaiwhakaora me te tūroro. Ka kaha ake te auatanga o tēnei hātepe i te mea ko te rerekētanga o te ahurea te wāhanga nui o te mahi haumanu. Ka wheraina e tēnei tuhinga te tirohanga toitaurea mōmona nei. Ka whakaurua te wherawherahanga o te wetewetenga hinengaro, te tātanga, me ngā tirohanga whakaoranga hinengaro wairua i te mea ko ēnei ngā kaiwhakamōhio i ngā pirikoko o tēnei hātepe toropupū tino hōhonu. Ka whakaarohia e te pepa nei te ēkene pea o te whakaurunga mai o tētahi kē atu mō te whakatipuranga o te kaihaumanu me te tūroro i roto i te wā huitahi ai. Ka whakaarohia ake anō hoki ngā hīkaro mō te mahi haumanu ahurea whakawhiti. Ka rarangahia ngā kōrero haumanu e whakaahua e whakaatu ana i ngā whakaaro tūhuraina i roto i tēnei tuhinga.
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Perre, Didier, and Éliane Gauzit. "Faridondeta, revira-te! Jòcs cantats, ròdas, coblets de dançar Faridoundette, retourne-toi! Jeux chantés, rondes, couplets à danser." Cahiers de musiques traditionnelles 19 (2006): 282. http://dx.doi.org/10.2307/40240652.
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Davids, M. Fakhry. "Shifting Ground in Aotearoa New Zealand." Ata: Journal of Psychotherapy Aotearoa New Zealand 19, no. 2 (December 1, 2015): 103–16. http://dx.doi.org/10.9791/ajpanz.2015.10.
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This paper contains the main points I made in my two keynote presentations to the New Zealand Association of Psychotherapy (NZAP) conference in April 2015. The theme of mourning, and especially facing the aggression involved in this process, runs through it. The first section describes my emotional experience when coming face to face with the devastation left by the Canterbury earthquakes, and I draw attention to the importance of mourning in freeing up the energies required to adapt and to rebuild. I draw attention to the scale of loss to be faced, and raise an anxiety that aggression mobilised by this process may be difficult to bear, and be displaced onto the long-term project of turning a monocultural profession into a bicultural entity that acknowledges explicitly that it exists in a country that is home to both Māori and Pākehā. The second section has two aims. Firstly, I provide a detailed clinical illustration of my work, which is located within the psychoanalytic tradition, in order to make explicit my conceptualisation of a patient’s difficulties and show how these emerged in our work together. Secondly, I endeavour to show how difficult it is to integrate experience within a new cultural milieu alongside representations that stem from our original one — our “native” world of self and others. The patient I describe in my clinical example used her cultural difference as a defence — a deeply ingrained one — to protect herself from the pain of mourning and thus the possibility of moving on. I go on to discuss this material with special reference to its relevance for the development of the profession in a bicultural Aotearoa New Zealand.
Waitara
Kei tēnei tuhinga ngā aronga matua o ngā kauhau matua e rua i hoatu e au i te Wānanga a NZAP i te marama o Paenga-whāwhā 2015. Ko te tangihanga te kaupapa, inarā te whakarae i te riri i roto i tēnei tikanga. Ka whakaatahia aku wheako whaiaro i te kitenga ā kanohi i te parawhenua i whakarērea iho e ngā rū i Waitaha, ā ka whakaarohia ake te whai tikanga o te tangihanga hai tuku i ngā pūngao hei urutaunga hei whakahou. Ka huria ngā aronga ki te titiro ki te whānui o te paekura hai taki, te whakapikinga ake o te mānukanuka tērā pea ka uaua rawa te mau i te riri ka puea ake i tēnei mahi ā, ka waiho ki te taha ki te huring mahi akonga ahurea tūtahi ki tētahi mea kākanorua.E rua ngā whāinga o te wāhanga tuarua. Tuatahi, ko te whakaatanga whānui o taku mahi haumanu, te ture pū tātarihinengaronga, kia āta mārama ai taku whakaahuatanga o ngā raruraru o te hāura ka whāki ai i pēhea te putanga ake o ēnei i roto i ēnei mahi. Tuarua, ka nanaiore au ki te whakaatu i te uaua o te whakauru wheako ki roto i tētahi atu nohoanga ahurea i te taha o ngā tūnui o te ao toi waia o te whaiaro me ētahi atu. I whakamahia e te hāura whakaahuahia e au i roto i taku tauira haumanu tōna ahurea hai pākati — toka ana te mau — hei ārai i a ia mai i te mamae o te tangihanga, ā, tērā pea te haere whakamua. Ka tuhia tēnei kōrero me te huri ki tōna hāngaitanga mō te whakapakaritanga o te akonga i roto i te kākanotanga o Aotearoa.
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Herewini, Te Herekiekie. "The Museum of New Zealand Te Papa Tongarewa (Te Papa) and the Repatriation of Köiwi Tangata (Mäori and Moriori skeletal remains) and Toi Moko (Mummified Maori Tattooed Heads)." International Journal of Cultural Property 15, no. 4 (November 2008): 405–6. http://dx.doi.org/10.1017/s0940739108080399.
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The Karanga Aotearoa Repatriation Programme at Te Papa was established in July 2003. It is mandated by the New Zealand government and supported by iwi (Mäori and Moriori tribal groups) indigenous to New Zealand.
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Réquéna, Clarisse. "«Souviens-toi de te méfier», «Cave amantem», «Sempr’ab ti»… Duplicité, retournement, glissement de sens dans quelques formules de Prosper Mérimée." Studi Francesi, no. 144 (XLVIII | III) (December 15, 2004): 470–86. http://dx.doi.org/10.4000/studifrancesi.37038.
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Ganofsky, Marine. "Plénitude du vide : dévoiement libertin des vanités classiques." Quêtes littéraires, no. 8 (December 30, 2018): 53–63. http://dx.doi.org/10.31743/ql.3479.
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Les Vanités composeraient-elles l’essence trop souvent oubliée de la littérature dite « libertine » du dix-huitième siècle ? La fiction voluptueuse du siècle des Lumières a observé et problématisé la nouvelle condition humaine à l’aube de la modernité : plus de Dieu capable de remplir le vide ; plus d’éternité à espérer au-delà de la finitude humaine ; plus rien que l’humain, le moment présent et la vérité de la sensation. Les personnages de cette littérature érotique mettent en scène une sagesse de l’homme-bulle qui serait un mécanisme d’adaptation à cette nouvelle réalité. Rien n’est vain pour ces êtres légers, tant que la vanité des plaisirs tient à distance le souvenir de la vanité de l’existence que menace le néant. Cependant, l’ironie de ces narrations libertines suggère, comme dans le modèle classique, que ces jouissances temporelles peuvent ne pas suffire à combler l’angoisse du vide. Une question est posée au lecteur qui surprend, dans la figure du libertin, l’anamorphose de l’humain : toi, te sachant mortel, entre angoisse et insouciance, quelle voie choisis-tu ?
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Amundsen, Diana. "An old story, a new voice: Tertiary education in the Bay of Plenty region." Waikato Journal of Education 24, no. 1 (May 16, 2019): 79–92. http://dx.doi.org/10.15663/wje.v24i1.666.
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In this article, I first critique neoliberal effects on the Aotearoa New Zealand tertiary education sector and then provide a close-up look at tertiary education in the Bay of Plenty region. Information is based on aspects of my doctoral research which was located across three tertiary education organisations comprising the Bay of Plenty Tertiary Education Partnership: The University of Waikato, Toi Ohomai Institute of Technology and, Te Whare Wānanga o Awanuiārangi. The findings of this research examine connections across the partnership, delving into relevant aspects of universities, polytechnics and wānanga. I evaluate the historical, geographical, political and socio-cultural context of all three institutions. Lastly, I discuss campus connections between the partnership organisations. The emerging picture reveals an old story of expansion and growth with a new voice of tension between collaboration and competition in the face of a neoliberal education context. This article offers timely implications for contemporary and future University of Waikato campus connections and may appeal to academics, graduate students, policymakers and the general public.
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KANE, Hafissatou. "A Contrastive Study of Reflexive verbs in English and French." Journal of English Language Teaching and Applied Linguistics 3, no. 4 (April 26, 2021): 25–31. http://dx.doi.org/10.32996/jeltal.2021.3.4.4.
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This paper describes and compares reflexive verbs in English and French. In collecting the data, a number of books and research works related to the subject have been analysed, using the contrastive method. Results of the analysis indicate that reflexives display a great difference between the two languages. The main observed similarity occurs with the emphatic form. Indeed, the English pronouns “myself”, “himself”, “ourselves” etc, and their French counterparts moi-même, lui-même, nous-mêmes are used in the same way. Points of differences are presented as follows: while French puts the pronominal clitics me, te, se, nous, vous before the verb, English places pronouns after e.g., se blesser “to hurt oneself”. One of most important differences that several verbs take reflexive pronouns in French while their English counterparts don’t e.g., se demander “to wonder”. It has also been noted that, in English, the same pronouns are used to express both emphatic and non-emphatic forms while French distinctively uses toi-même, elles- mêmes etc. to emphasize; and the pronominal clitics in simple forms. In the reciprocal voice, the English pronouns “each other” and “one another” are less ambiguous than their French corresponding ones. For instance, Nous nous aimons means both “we love ourselves” (reflexivity) and “we love each other / one another” (reciprocity). Finally, it is shown that some English verbs do not appear with reciprocal pronouns but their French equivalents do e.g., “to meet” se rencontrer.
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Cleave, Peter. "Matariki 2010." Te Kaharoa 3, no. 1 (February 15, 2015). http://dx.doi.org/10.24135/tekaharoa.v3i1.121.
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King, Henare. "Toi Tu Te Whenua." Te Kaharoa 11, no. 1 (January 25, 2018). http://dx.doi.org/10.24135/tekaharoa.v11i1.201.
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The book “The Tail of the Fish” was publised in 1968 and written by a Te Aupouri kuia, Matire Kereama (nee: Hoeft) of the far north of Aotearoa, New Zealand. I grew up with this book as my grandmother would read the stories to me at bedtime. Although my comprehension of each story was very vague and unrelatable to my life at that time, today, I find myself totally absorbed by the historical content and knowledge encapsulated in each chapter.
I completed a Masters of Applied Indigenous Knowledge at Te Wananga o Aotearoa in 2017, entitled; Tales of the singing fish: He tangi wairua. I compsed twelve waiata (Maori songs) of which ten of the waiata was information extracted from ten chapters of the book. The other two waiata were composed specifically for my people of the Te Rarawa tribe, namely, Ahipara.
The Yugoslavian people or Tarara as they were commonly known in the far north immigrated to the area to work in the gumfields however, now that the free and easy life on the gumfields was over, Te Aupouri returned to resettle on their ancestral lands at Whangapē. On reaching home, they separated into two groups.
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Sarti Evans, Antonella. "VUW students translate Mary Maringikura Campbell." Neke. The New Zealand Journal of Translation Studies 3, no. 1 (February 15, 2021). http://dx.doi.org/10.26686/neke.v3i1.6532.
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The poem by Mary Maringikura Campbell, ‘Consider this’ was first published in the collection ‘Maringi’ (Kotaha Press, Porirua, 2016) and it has been included in her new book ‘Yellow Moon – E Marama Rengarenga’ (HeadworX, Wellington, June 2020). Many thanks to the author for granting kind permission to reproduce and translate this poem into Italian and to NEKE for publishing the best translation works of my students of Italian 201-2020, School of Languages and Cultures, Victoria University of Wellington/Te Herenga Waka. My translation of the poem will appear soon also in the selection ‘Matariki, sciame di stelle: poetesse maori contemporanee’ (Collana ‘Affluenti’, Edizioni Ensemble, Rome) along with the translation of other poems by Aotearoa’s indigenous female authors.
Antonella Sarti Evans
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Krautgartner, Klara. "Techniques d'abréviation dans les webchats francophones." Linguistik Online 15, no. 3 (June 30, 2003). http://dx.doi.org/10.13092/lo.15.815.
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lut toi, asv stp? - In a French speaking webchat you can find a good deal of messages like these which are quite normal for the regular chatter, but often incomprehensible for the non specialist (the example above means 'salut toi, âge, sexe, ville s'il te plaît'). Chat communication is characterised by an extreme rapidity. The more users participate, the faster turns disappear from the screen. So the chatters better create very short messages. This paper intends to study different types of abbreviation through real time written interactions in French speaking webchats. How do users shorten their messages? How do they succeed in communicating a maximum of content using the least possible number of (ASCII-) signs? On the base of examples and statistic data the paper presents conventional types of abbreviation such as h instead of heure, acronyms, apocopes etc. as well as more innovative abbreviation strategies as for instance phonetic writing (c for c'est) or words reduced to their consonants (e.g. ms instead of mais). All these strategies constitute an essential linguistic tool in chat writing.
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Crépon, Marc. "Discours." Journal of Ancient Philosophy, April 17, 2019, 466–67. http://dx.doi.org/10.11606/issn.1981-9471.v1isupplementp466-467.
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In lieu of an abstract, here is a brief excerpt of the content:
"Cher Francis, la meilleure façon de te rendre hommage aujourd’hui ce serait d’évoquer pour commencer tous ces bruits de couloirs qui agitent le pavillon Pasteur depuis quelques semaines.« Comment allons nous faire quand Francis sera parti à la retraite ? Qui va s’occuper des Lundis de la Philosophie ? » Toi encore, j’espère.Qui va, comme tu l’as fait toutes ces dernières années guider, conseiller, orienter les élèves dans le choix de leur sujet de thèse, la rédaction de leur projet et la détermination si importante de son encadrement ? Qui enfin les initiera à la philosophie ancienne ?Toutes ces questions pour dire que je ne vois pas très bien finalement pourquoi nous sommes réunis ici ce soir car il n’est tout simplement pas vraiment imaginable que tu partes ; et que nous allons déployer tous les trésors d’imagination possibles pour te retenir le plus possible, pour faire en sorte que tu restes encore dans les couloirs du pavillon Pasteur."
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McNeill, Hinematau. "Ngā mahi ora ā Rēhia (Diabetes prevention and intervention programme)." Te Kaharoa 5, no. 1 (January 25, 2012). http://dx.doi.org/10.24135/tekaharoa.v5i1.94.
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Ngā Mahi Ora a Rēhia was designed to address the epidemic of type 2 diabetes within Māori communities. The philosophy underpinning the programme is contained in the name, Ngā Mahi Ora a Rēhia. In Māori traditions Rēhia is the atua (god) of recreation, pleasure and enjoyment. By placing the programme under the auspices of this atua, a Māori health provider organisation called Ngā Kākano, based in Te Puke, Aotearoa-New Zealand, accentuates and promotes the programme as positive and enjoyable within an holistic paradigm. The word ‘ora’ is significant because it reinforces the Māori wellness approach to wellbeing.
Grounded in the community's tribal knowledge base of whakapapa (genealogy) and traditions, recreational (physical exercise) activities centre on mahi a toi (arts song and dance) associated with Rēhia. Similarly, healthy eating is shaped by the relationship with Papatūānuku (earth god) to promote gardening and the consumption of natural, as opposed to processed food. Participants are taught to prepare healthy food that is also palatable. The influence of Rēhia emphasises te reka, the sweetness of the food.
The effective management of disease to achieve the highest level of wellness possible typifies the Māori approach to diabetes intervention. Government reporting and monitoring records provides evidence that all of the participants engaged in the programme are meeting the minimal HbA1c readings <8 standard. Considering that the majority of participants when first enrolled on the programme record HbA1c readings in double digits - this is a significant improvement in terms of health gains.
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An, Nguyen Thi Thuc, and Dau Kieu Ngoc Anh. "2018 Nobel Economics Prize: Integrating Climate Change Measures into Sustainable Economic Growth." VNU Journal of Science: Economics and Business 34, no. 4 (December 4, 2018). http://dx.doi.org/10.25073/2588-1108/vnueab.4194.
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The 2018 Nobel Economics Prize was awarded to two American economists - William D. Nordhaus and Paul M. Romer - who designed methods for better assessing environmental issues and technological advances on growth. This year’s Laureates, Nordhaus was the first person to create an intergrated model to assess interactions between society and nature and Romer laid the foundation for what is now called endogenous growth theory. According to the Swedish Royal Academy of Sciences, these two macroeconomists’ research have helped “significantly broaden the scope of economic analysis by constructing models that explain how the market economy interacts with nature and knowledge” which integrates climate change measures into long-term sustainable economic growth.
Keywords
Nobel in economics, William D. Nordhaus, Paul M. Romer, climate change, endogenous growth theory, economic growth
References
[1] Y Vân (2018), “Lý lịch 'khủng' của hai nhà khoa học vừa giành giải Nobel Kinh tế 2018”, Vietnambiz, đăng tải ngày 08/10/2018, https://vietnambiz.vn/ly-lich-khung-cua-hai-nha-khoa-hoc-vua-gianh-giai-nobel-kinh-te-2018-95776.html[2] Jonas O. Bergman, Rich Miller (2018), “Nordhaus, Romer Win Nobel for Thinking on Climate, Innovation”, đăng tải ngày 8/10/2018, https://www.bloomberg.com/news/articles/2018-10-08/nordhaus-romer-win-2018-nobel-prize-in-economic-sciences [3] Antonin Pottier (2018), “Giải Nobel” William Nordhaus có thật sự nghiêm túc?”, Nguyễn Đôn Phước dịch, đăng tải ngày 11/10/2018, http://www.phantichkinhte123.com/2018/10/giai-nobel-william-nordhaus-co-that-su.html[4] Thăng Điệp (2018), “Giải Nobel kinh tế 2018 về tay hai người Mỹ”, đăng tải ngày 8/10/2018, http://vneconomy.vn/giai-nobel-kinh-te-2018-ve-tay-hai-nguoi-my-20181008185809239.htm[5] Lars P. Syll (2018), “Cuối cùng - Paul Romer cũng có được giải thưởng Nobel”, Huỳnh Thiện Quốc Việt dịch, đăng tải ngày 14/10/2018, http://www.phantichkinhte123.com/2018/10/cuoi-cung-paul-romer-cung-co-uoc-giai.html[6] Phương Võ (2018), “Nobel Kinh tế 2018: Chạm tới bài toán khó của thời đại”, đăng tải ngày 9/10/2018, https://nld.com.vn/thoi-su-quoc-te/nobel-kinh-te-2018-cham-toi-bai-toan-kho-cua-thoi-dai-20181008221734228.htm[7] Đông Phong (2018), “Nobel Kinh tế cho giải pháp phát triển bền vững và phúc lợi người dân”, đăng tải ngày 8/10/2018, https://news.zing.vn/nobel-kinh-te-cho-giai-phap-phat-trien-ben-vung-va-phuc-loi-nguoi-dan-post882860.html[8] Thanh Trúc (2018), “Giải Nobel kinh tế 2018: Thay đổi tư duy về biến đổi khí hậu”, https://tusach.thuvienkhoahoc.com/wiki/Gi%E1%BA%A3i_Nobel_kinh_t%E1%BA%BF_2018:_Thay_%C4%91%E1%BB%95i_t%C6%B0_duy_v%E1%BB%81_bi%E1%BA%BFn_%C4%91%E1%BB%95i_kh%C3%AD_h%E1%BA%ADu[9] Cẩm Anh (2018), “Nobel kinh tế 2018: Lời giải cho tăng trưởng kinh tế bền vững”, đăng tải ngày 11/10/2018, http://enternews.vn/nobel-kinh-te-2018-loi-giai-cho-tang-truong-kinh-te-ben-vung-137600.html.
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Akissi Boutin, Béatrice. "Possessive pour in the French Lexicon of the Ivory Coast and Language Contact." Linguistik Online 30, no. 1 (January 1, 2007). http://dx.doi.org/10.13092/lo.30.546.
Full textAbstract:
Any variationist study of Ivory Coast French needs to take into account sociolinguistic considerations and systemic features of other contact languages. For instance, there is a specific usage of pour against which the interference hypothesis can easily be tested: FI: Le kaki que je porte présentement, c'est pour un bachelier qui me l'a laissé avant de partir en fac, cadeau. (Lafage 2003: 676). Avant de te moquer du linge de ta voisine, regarde si pour toi est propre.. In Ivory Coast French, pour (N/Pro) can display a variety of functions: it can be part of associative predications, it can stand for genitive phrases in an anaphoric construction, make reference to an object in relation with another and participate in various idiomatic expressions. This paper has a twofold objective. First, I argue that pour (N/Pro) constructions has to be analysed as an empty headed "associative" noun phrase. Second, I will show the relevance of extra- AND intersystemic factors in accounting for language variation. Incidentally, the use of pour (N/Pro) constructions seems to be conditioned by the availability of similar constructions in other Ivory Coast languages on the one hand, such as baoule (o liε) or dioula (à tá), and, cultural needs on the other.
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Toy, Robin, Terry Greene, Brenda Greene, Alicia Warren, and Richard Griffiths. "Changes in density of hihi (Notiomystis cincta), tīeke (Philesturnus rufusater) and tūī (Prosthemadera novaeseelandiae) on Little Barrier Island (Te Hauturu-o-Toi), Hauraki Gulf, Auckland, 2005–2013." New Zealand Journal of Ecology 42, no. 2 (2018). http://dx.doi.org/10.20417/nzjecol.42.24.
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RAYNER, MATT J., AYLA L. VAN LOENEN, LARA D. SHEPHERD, ILINA CUBRINOVSKA, R. PAUL SCOFIELD, ALAN J. D. TENNYSON, MICHAEL BUNCE, and TAMMY E. STEEVES. "Comprehensive evidence for subspecies designations in Cook’s Petrel Pterodroma cookii with implications for conservation management." Bird Conservation International, October 4, 2020, 1–13. http://dx.doi.org/10.1017/s0959270920000350.
Full textAbstract:
Summary Cook’s Petrel Pterodroma cookii is an endemic New Zealand seabird that has experienced a large range decline since the arrival of humans and now only breeds on two offshore islands (Te Hauturu-o-Toi/Little Barrier Island and Whenua Hou/Codfish Island) at the extreme ends of its former distribution. Morphological, behavioural, and mitochondrial cytochrome oxidase 1 (CO1) sequence data led a previous study to recognise the two extant populations as distinct conservation management units. Here, we further examine the genetic relationship between the extant populations using two nuclear introns (β-fibint7 and PAX). Using one mitochondrial locus (CO1), we also investigate the past distribution of a single nucleotide polymorphism (SNP) that differentiates the modern populations using bone and museum skins sourced from within its former range across New Zealand’s North and South Islands. We found significant population genetic structure between the two extant Cook’s Petrel populations for one of the two nuclear introns (β-fibint7). The mitochondrial DNA CO1 analysis indicated that the SNP variant found in the Codfish Island population was formerly widely distributed across both the North and South Islands, whereas the Little Barrier Island variant was detected only in North Island samples. We argue that these combined data support the recognition of the extant populations as different subspecies. Previous names for these taxa exist, thus Cook’s Petrel from Little Barrier Island becomes Pterodroma cookii cookii and Cook’s Petrel from Codfish Island becomes P. c. orientalis. Furthermore, we suggest that both genetic and non-genetic data should be taken into consideration when planning future mainland translocations. Namely, any translocations on the South Island should be sourced from Codfish Island and future translocations on the North Island should continue to be sourced from Little Barrier Island only.