179 research outputs found
Recollections of past days: the autobiography of Patience Loader Rozsa Archer
No full textEdited by Sandra Ailey Petree.Includes bibliographical references and index.For visitors to the Martin's Cove historic site in Wyoming, Patience Loader has become an icon of the disastrous winter entrapment of the Martin and Willie handcart companies. Her record of those events is important, but there is much else of interest in her autobiography. In fact, it is a bit unusual that someone such as her would have left such an engaging record of her life."Reccolections of past days": England, 1827-December 1855 -- On the John J. Boyd, December 1855-February 1856 -- America, February-July 1856 -- Starting Westward, July 3-July 28, 1856 -- On the Plains, July 28-November 30, 1856 -- In the Valley, November 30, 1856-December 1858 -- Camp Floyd, December 1858-July 27, 1861 -- On the Trail to Washington, July 27-November 1861 -- Washington, November 1861-April 1866 -- Back to Utah, April 18-July 21, 1866 -- Back in the Valley, July 21, 1866-1872 -- Afterword -- Appendix 1: James and Amy Britnell Loader Family -- Appendix 2: John and Patience Loader Rozsa Family -- Appendix 3: The Latter-day Saints Millennial Star on Handcart Emigration, December 22, 1855 -- Appendix 4: The Mormon on Handcart Emigration, December 1, 1855 -- Appendix 5: Patience Loader to John Jaques and his reply, The Latter-day Saints Millennial Star, June 14, 1856 -- Appendix 6: Marshall Loader to Amy Britnell Loader, August 6, 1857 -- Appendix 7: Patience Loader Rozsa Archer to Tamar Loader Ricks, November 17, 1914
Ko Tautoro te Pito o Tōku Ao: A Ngāpuhi Narrative
No full textThis book is a revelation. Iwi history, traditions and philosophy told in the parlance of the people, utilising te reo Māori and Māori literary forms including karakia, waiata, whakapapa and kōrero paki. Ko Tautoro te Pito o Tōku Ao: A Ngāpuhi Narrative presents a richly detailed and intricately woven narrative which draws the reader in to the places and people who are Ngāpuhi nui tonu. Author Hōne Sadler takes the reader on a journey into the intellectual history of Ngāpuhi which, though based on evidence the author presented to the Waitangi Tribunal in support of the WAI 1040 Te Paparahi o Te Raki claim, in book format reads more as a tribal manifesto. Indeed, Sadler’s work aligns with Muskogee Creek and Cherokee literary scholar Craig Womack’s assertion that, ‘To exist as a nation, the community needs a perception of nationhood, that is, stories…that help them imagine who they are as a people, how they came to be, and what cultural values they wish to preserve.’[i] Accordingly, this book plants a stake firmly, deliberately and articulately in the ground by drawing together multiple narrative strands in a complex introductory account poised at this moment in Ngāpuhi history.[i] Craig Womack, Red on Red: Native American Literary Nationalism. Minneapolis: University of Minnesota Press, 1999, p. 26. </jats:p
Strack-Billerbeck, Orthodoxy and a Jewish New Testament
No full textOn the basis of the evidence of publications daing from the eighteenth century, this paper argues that the orthodox doctrine of the verbal inspiration the Bible caused extreme views on the language of the Old Testament which could maybe transferred to the "heathen" language of the New Testament. The resulting void was filled by focussing on the Jewish (read "Hebrew", thought of the New Testament. The work of Chistian Schoettgen, available the author in Vienna, is used in conjunction with the Critica sacra by Johan Gottlob Carpzov to develop the argument for the thesis. Some conclusions ardrawn
Korero Pukapuka, Talking Books: Reading in Reo Māori in the Long Nineteenth Century
No full textThe introduction of reading to New Zealand by missionaries in 1815 was a catalyst for enormous change in how Māori communicated and recorded information. Reading was quickly adopted by Māori, who learned in mission schools initially, and increasingly taught each other, both in formal educational contexts and informally in village settings across the country. Missionaries were concerned to promote reading as a means of communicating the Christian gospel, and much of the early material available to Māori readers in reo Māori was ecclesiastical or scriptural works. However, in 1842 the colonial government established the first reo Māori newspaper, the first of around forty titles which were produced over the period 1842-1932 by government, church and philanthropist, and Māori groups. Alongside news, speeches and other items, the niupepa included a wide range of texts that broadened the genres available in reo significantly. Many reports exist of Māori reading and writing in to the niupepa. Māori reading was, however, often carried out in conjunction with traditions of Māori debate and oral communication, which proved to be pragmatic approaches to the reading context of Māori in nineteenth century New Zealand.
Government-controlled niupepa in particular used translated texts, both in niupepa and bound separately, as a means of disseminating information on a ‘civilised’ life and urging Māori to take up European behaviours. Other niupepa, however, in particular the Anglican-Māori Te Pipiwharauroa, He Kupu Whakamarama and Te Toa Takitini and the Kotahitanga niupepa Te Puke ki Hikurangi, promoted reading as a means by which Māori could inform themselves, entertain themselves, and connect with other cultures. Rather than being subsumed by Pākehā culture, these niupepa writers aimed to enrich their lives as Māori by incorporating elements of what they read in the paper. Translated texts, reo Māori versions of originals from other languages, were certainly part of this change, with readers reporting their reflections on the text and its application in their lives. Although responses were varied to reading, with many Māori both reading and lacking interest in reading at the end of the long nineteenth century, a well-developed reading culture in te reo existed in New Zealand, Although reading was not engaged in by the whole population, it was, in many cases, highly respected and a part of daily and official life
The Colonial Reinvention of the Hei Tiki: Pounamu, Knowledge and Empire, 1860s-1940s
No full textThis thesis examines the reinvention of pounamu hei tiki between the 1860s and 1940s. It asks how colonial culture was shaped by engagement with pounamu and its analogous forms greenstone, nephrite, bowenite and jade.
The study begins with the exploitation of Ngāi Tahu’s pounamu resource during the West Coast gold rush and concludes with post-World War II measures to prohibit greenstone exports. It establishes that industrially mass-produced pounamu hei tiki were available in New Zealand by 1901 and in Britain by 1903. It sheds new light on the little-known German influence on the commercial greenstone industry. The research demonstrates how Māori leaders maintained a degree of authority in the new Pākehā-dominated industry through patron-client relationships where they exercised creative control.
The history also tells a deeper story of the making of colonial culture. The transformation of the greenstone industry created a cultural legacy greater than just the tangible objects of trade. Intangible meanings are also part of the heritage. The acts of making, selling, wearing, admiring, gifting, describing and imagining pieces of greenstone pounamu were expressions of culture in practice. Everyday objects can tell some of these stories and provide accounts of relationships and ways of knowing the world.
The pounamu hei tiki speaks to this history because more than merely stone, it is a cultural object and idea. In this study, it stands for the dynamic processes of change, the colonial realities of Māori resistance and participation and Pākehā experiences of dislocation and attachment.
The research sits at an intersection of new imperial histories and studies of material culture. The power of pounamu to carry multiple meanings and to be continually reinterpreted represents the circulation of colonial knowledge, and is a central contention of the thesis
Indigenous Mobilities: Across the Antipodes and Beyond
No full textFittingly published on the eve of Tuia 250, Indigenous Mobilities urges us to think harder and with much more depth about the precise nature of colonial contact with Indigenous peoples and settlement on Indigenous land in the antipodes. Given our geographic proximity, the 200 or so year history of Māori in Australia and our entwined if equally divergent political history, it is surprising that scholarship taking in both the Australian and New Zealand contexts does not appear more frequently. Indeed, it is notable how often Aboriginal Australia is not brought into conversation with New Zealand Māori histories, experiences and aspirations. A welcome addition to scholarship which actively seeks Indigenous–Indigenous connection and recognition of our shared region, Indigenous Mobilities asks what happens when we read Māori and Aboriginal mobility alongside each other. The picture that emerges is a richly hued canvas of lives fully lived and places fully inhabited against a backdrop of colonial oppression
Calvin’s election mix in small-scale theology
No full textThis paper shows how Calvin’s ideas about the Old Testament concept of Israel’s election can be dangerous when they are applied uncritically. The main illustration material is drawn from a context the author was himself part of, notably the South African apartheid theology of Calvinist provenance. The paper begins with documenting Calvin’s views on Israel and Israel’s election in the Old Testament, moving to a consideration of how this motif was connected to the idea of predestination and construed to become an instrument to defend apartheid in what may be called a substandard theology. It is suggested that a glance at the English-speaking world shows surprising similarities that justify further consideration. In this title several dimensions are present that need to be explicated
"Orange=Peel" Electric Loader/Digger LT20 1st Folder Mixed 21038
No full textPhotograph of the experimental Series TSL-100 "Orange Peel" Electric-Loader, first built in January 1964, according to author Eric Orlemann
Tong Crane, Log Loader P0U,P-10-34, L 11455
No full textPhotograph of a Series "R" Log Loader, according to information from author Eric Orlemann. It was designed to load logs onto trucks for transit. Only three Series "R" Log Loaders were listed as being built
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