Arts and Social Sciences Papers

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https://researchcommons.waikato.ac.nz/handle/10289/2

This collection houses research from Te Kura Toi School of Arts, Te Kura Whatu Oho Mauri School of Psychology, and Te Kura Aronui School of Social Sciences at the University of Waikato.

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Understanding re-victimisation through an intersectional lens
(Report, Te Puna Haumaru New Zealand Institute for Security and Crime Science, The University of Waikato | Te Whare Wānanga o Waikato, 2024) Tompson, Lisa; Jolliffe Simpson, Apriel Dawn; Wortley, Richard; Polaschek, Devon L. L.; O’Keeffe, Bridget
Policy efforts based on evidence about risk for re-victimisation both protect some of the most vulnerable people in society and have a good chance of reducing crime levels overall (Farrell and Pease, 1993; Grove et al., 2012; Pease et al., 2018). While research has established that the phenomenon of re-victimisation is ubiquitous, less is known about what makes some people more vulnerable to re-victimisation than others (Hamilton and Browne, 1998; Nazaretian and Fitch, 2021). Enhanced understanding of who these people are is thus crucial for developing contemporary victim-centred crime prevention policy. Victimology theories suggest that people at high risk of victimisation are typified by multiple overlapping and intersecting personal characteristics (e.g., gender, age, race/ethnicity, class, disability status, sexual identity), rather than forming homogeneous higher-order groups (e.g., delineated by a single personal characteristic; Shoham et al, 2010; Walklate, 2012). Accordingly, in this study we examined socio-demographic characteristics (e.g., gender, age, ethnicity, disability status, sexual identity) of people who were re-victimised, with an emphasis on intersectionality. That is, we focused on identifying where the co-occurrence of socio-demographic characteristics intensified risk of re-victimisation. We use re-victimisation as an umbrella term to cover: • Poly-victimisation (i.e., >1 victimisation for different types of crime), and • Repeat-victimisation (i.e., >1 victimisation for different types of crime) for 11 different crime types. We therefore analysed 12 different types of re-victimisation over five waves of the New Zealand Crime and Victims Survey (NZCVS) in the privacy- and security-protected environment of Statistics New Zealand’s Integrated Data Infrastructure (IDI) with Conjunctive Analysis of Case Configurations. This method enabled us to position groups (i.e., combinations of characteristics) as the unit of analysis and identify where intersecting characteristics were associated with high rates of re-victimisation and isolate when particular individual characteristics were especially noteworthy. This research makes four important contributions to the evidence base on victimisation. First, while re-victimisation experiences have been studied for a range of crime types internationally (see Farrell et al., 2005), this is the first research to do so for Aotearoa New Zealand. Second, it adds to the scant evidence base on poly-victimisation. Third, it corroborates the empirical findings from other countries that risk of re-victimisation increases cumulatively (Johnson et al., 1997), hence the need for policies and practices that get upstream of the problem and prevent re-victimisation at the earliest opportunity. Fourth, this research advances knowledge on how socio-demographic characteristics intersect to elevate risk of re-victimisation. The findings are relevant for policymakers developing victimisation prevention programmes across various organisations in Aotearoa New Zealand.
Truth as a cultural value
(Conference Contribution, 2024) Wyatt, Jeremy
In this commentary, I offer an extended evaluation of the strategy for thinking about truth’s nature that Sher proposes. This strategy—which I call the ‘value-first strategy’—has it that we should first observe that truth is an intrinsic human value and then develop an account of truth’s nature on the basis of this observation. I begin by arguing that truth is best described as a cultural, rather than a human, value. I then argue that because truth is a cultural value, the value-first strategy compels us to seriously consider some novel ideas about truth’s nature that are respectively grounded in discussions about truth pluralism and some remarks by Alfred Tarski.
Malleable boundaries - Creative modes of practice and inquiry in the Academy
(Exhibition, The University of Waikato, 2024) Hill, Rodrigo; Davidson, Cerys
The exhibition ‘Malleable Boundaries’ considers the burgeoning field of creative and non-traditional research outputs across our academic disciplines at the University of Waikato. The show highlights work from practicing artists, emerging and established academics, all testing the malleability of the academy's boundaries and challenging our collective understanding of what research can look like in practice. Creativity and non-traditional research approaches have a strong footing across disciplines, at times transdisciplinary and interdisciplinary, often transcending traditional boundaries. Discover how creative thinking thrives across our faculties and schools, from the School of Arts and Faculty of Māori and Indigenous Studies, through Education and Design, to the unexpected realms of Law and the Sciences. Across the exhibition are practicing artists working in photography and paint, weaving, audio/visual and performance. Alongside them are qualitative researchers that have ventured into non-traditional outputs including cartography, documentary-based production, game design, comic book creation and posters. Join us in recognizing the innovative spirit that defines our academic community here at the University of Waikato.
Ngā Ara Auaha - Creative practice student showcase
(Exhibition, The University of Waikato, 2024) Hill, Rodrigo
Ngā Ara Auaha simply translated means 'creative pathways' and comprises a collective exhibition featuring creative works from last year's undergraduate and postgraduate students across the University and working with creative practice research and outputs. Ngā Ara Auaha is an annual student showcase, exhibiting the creative works of University of Waikato students (both undergraduate and postgraduate). The exhibition’s title refers to the ‘creative pathways’ taken by these students who have drawn on their own various creative practices, modes, and methods to think through their respective research journeys. The call for submissions was open to students across all faculties and divisions of the University and as such the variety of works is vast. Multiple artistic mediums are featured in the same space, including photography and film, toi Māori, augmented media, fine art, design, and creative writing. This exhibition showcases both the artistic skill of our students and the potential of creative methodologies in research. Expanding the rigid boundaries of the academy and blurring the lines between the ‘creative and critical’, with contributors adding to an established legacy of creative practice at the University of Waikato.
Digital afterlives: A verbatim play about death in a digital age
(Other, 2024-11-12) Mooney, Miriam (Missy)
Death could be considered the ultimate uniting factor (it comes for us all). However, it is not a homogenous occurrence but an experience as individual and nuanced as the lives we live. Consequently, Digital Afterlives: A Verbatim Play About Death in a Digital Age was created not as a prescriptive but descriptive research output that honours the nuance and subjectivity of experiences of loss and individual grief journeys. Constructed entirely from empirical materials collected in recorded interviews, the play illuminates some of the experiences encountered by bereaved New Zealanders as they navigate the contemporary digital griefscape.
Of building blocks, library shelves, and a country’s soul
(Journal Article, 2020) Long, M
Critique of Tingting Bilong Mi essays: In the winning essay of the Tingting Bilong Mi 2020 essay competition, Illeana Dom brings her readers into her old school library.
Handmade pixels: Exposing the animation process
(Exhibition, University of Waikato, 2011) Perrott, Lisa
Handmade Pixels seeks to expose those aspects of the animation process that are often relegated to ‘behind the scenes’ archives, ‘making of’ videos, or even discarded as rubbish. It aims to celebrate the distinctive approach of artists who experiment with diverse methods and techniques. Many of the items selected here are quite different from the works typically exhibited in art galleries. Process materials such as working sketches and storyboards are rarely displayed as works of art in their own right. They are often archived or disposed of once the final film has been completed. These materials should be exhibited – not least because they communicate the creative genius and idiosyncratic craftwork of an animator.
Ki te kapu o taku ringa - In the palm of my hand
(Book, Rodrigo Hill and the authors, 2024) Hill, Rodrigo; Roa, Tom
This publication accompanies the launching of our exhibition 'Ki te Kapu o Taku Ringa - In the Palm of My Hand' at the Ōtorohanga Museum in June 2024. The title is taken from a line of King Tāwhiao's song-poem 'Maioha mō Waikato'. Ejected from their homelands he and his Waikato brethren took refuge with their Maniapoto relations in Te Nehenehenui; parts of which are mentioned in the song-poem. Teh 'maioha' was composed expressing King Tāwhiao's love for his homelands, and his solastagic holding fast to those lands '...in the palm of his hand.'
Happiness
(Oral Presentation, 2024-03-27) Weijers, Dan M.
In this presentation, Dan introduces the concepts around happiness and resilience and then discusses some of the scientifically supported ways to find a bit more joy, contentment, and peace of mind in this hectic world.
Conventionalism in Izydora Dąmbska (1904-1983)
(Internet Publication, University of Paderborn Press, 2024) Ulatowski, Joseph W.
An overview of Izydora Dąmbska's views on conventionalism.
The role of intuition in social work practice: Differing understandings and attitudes
(Journal Article, Taylor and Francis Ltd, 2024-06-12) Curtis, Cate
There has been a long debate about the use of intuition in helping professions, including social work. Often viewed negatively in professional contexts, intuition is nonetheless used as a form of risk assessment. The current research examined methods of identifying child sexual abuse. A mixed methods approach was taken, with 98 participants completing an online questionnaire and 24 taking part in in-depth interviews. The participants demonstrated varied perceptions of intuition and its usefulness. Although some participants were strongly critical of its use, for others, intuition or ‘gut feelings’ were preferred to formal assessment tools. However, what was discussed as intuition, rather than a form of ‘sixth sense’, was often based on tacit knowledge; for example, abused young people’s observable behaviours combined with known risk factors such as certain family characteristics. Therefore, concerns about the use of intuition may be based on incorrect assumptions.
Articulate the Kiwi way: perception insights from a language game corpus
(Journal Article, New Zealand Linguistics Society, 2024-09-01) Calude, Andreea S.; Burnette, Jessie
This short communication reports on folk perceptions of New Zealand English lexical variation, specifically regarding which Māori loanwords are widely known by New Zealanders. We inspect the words used in a popular board game which has recently produced a New Zealand Edition – Articulate – and comb through these for all loanword uses, drawing comparisons with linguistics research and two popular websites containing lists of “Māori words every New Zealander should know” (Ministry for Culture and Heritage, 2022). We find remarkable overlap between the loanwords used in the board game and the former, but not the latter. The most frequent loanwords included are social culture loanwords, in line with research in other genres. The lack of consistency in spelling and macron usage leads us to believe that board games such as Articulate constitute rich sources for folk perceptions of language varieties, showing that even small-scale corpora can provide inroads into thorny questions regarding perceptions of contact-induced lexical variation.
Publish or perish: Death in the publication performance
(Journal Article, Auckland University of Technology (AUT) Library, 2023-03-01) Piercy, Gemma Louise
The purpose of this paper is to share a poem I wrote as I seek to publish findings from my PhD. The poem, which can be considered as a form of evocative autoethnography, expresses trauma incurred during childhood triggered by feedback accompanying a desk reject. The poem echoes internalised judgement but also seeks to provide hope that achievement is possible even in the face of what feels insurmountable. The backdrop of the poem is the neo-liberal university, the emotive and perilous demand to publish or perish, as well as patriarchal mansplaining.
Reframing the art of music video: “mismatched eyeballs” and reanimated collaborators
(Conference Contribution, 2023-10-12) Perrott, Lisa
Just as music videos have been studied through many frames, so too, has David Bowie. When undertaking research for my book David Bowie and the Art of Music Video, a reframing process was necessary. This entailed starting from the premise that music videos are functionally diverse, complex audiovisual configurations that go well beyond serving as a promotional tool for a musician or as a stepping stone to auteurism for a director. This act of ‘reframing’ also involved examining Bowie’s creative process through a fresh lens. Through a combination of contextual research, interview materials, audience research, and multimodal analysis of Bowie’s videos, I demonstrate that Bowie played an important part in helping develop music video as a collaborative artform with diverse functions, affects, and contributions to social, cultural, and political understandings. By reframing the art of music video, this book firmly places the spotlight onto the relations between collaborative process and audiovisual assemblage, demonstrating that music video is a flexible form for transmedia storytelling, intertextuality, and the remediation of numerous artforms – all of which supports my argument that music video is a form worthy of deep analysis. By reflecting on my response to unique challenges (such as limited opportunities to interview music video directors), this presentation will discuss my research process as an example of reframing the art (and research) of music video.
Can we be friends with AI? What risks would arise from the proliferation of such friendships?
(Conference Contribution, 2023-05-23) Munn, Nicholas; Weijers, Dan M.
In this paper we analyse friendships between humans and artificial intelligences, exploring the various arguments that have been or could be offered against the value of such friendships, and arguing that these objections do not stand up to critical scrutiny. As such, we argue that there is no good in-principle reason to oppose the development of human-AI friendships (although there may be some practical defeasible reasons to worry about such friendships becoming widespread). If we are right, there are important implications for how friendship is conceptualised and valued in modern times. Furthermore, if human-AI friendships are in-principle valuable, the moral responsibilities for how governments and corporations should act in regards to AI friends are quite different to those generated by human-AI friendships being dis-valuable.
Na yaqona kei na i tikotiko ni veivakarautaki vakavuli: Na veisataki ni i tuvatuva vakalawa kei na veiqaravi raraba (Yaqona [kava] and the school campus: Regulation versus facilitation [Fijian])
(Journal Article, University of Waikato, 2023) Aporosa, S. 'Apo'; Vunibola, S
Na yaqona e gacagaca ni veiqaravi se i tovo vakavanua vakaitaukei ka ra dau vakayagataka talega ena veibogi eso vei ira na noda, ia oqo e sega ni vakatokai me wai ni gunu vakavavalagi. E dina ga ni ra sega ni dau gunuva na yaqona na gonevuli e Viti, e dau taurivaki na kena vulici e valenivuli na veiqaraqarivi vakavanua ka vakayagataki kina na yaqona. E ra dau vakaitavi talega na gonevuli e na veiqaraqaravi vakavanua vei ira na vulagi e na so na soqo e koronivuli. Ni cabe na yabaki 2000 a navuca na tabacakacaka ni vuli e Viti me sa vakatabui na kena gunuvi na yaqona e na loma ni bai ni koronivuli, ka nanumi ni vakaleqa na nodra veiqaravi na qasenivuli. E na vakadidike oqo e a taurivaki na kena dikevi ka vakacakulei na kena gunuvi na yaqona. E mani raici ni rawa ni vakaluluqataka na kena monataki na cakacaka ni veiqaravi vakaqasenivuli ka vakabibi ke ra a gunu yaqona mai e na bogi. E dina ni sa dodonu dina me vakatabui na gunuvi ni yaqona e na kena dikevi vakavakasama, ia e tukuna na dau ni vakadidike oqo ni vakatatabu oqo e dodonu me voci tale mada vakavudi. Na yaqona e gacagaca ni nodra vakasoqonivata na itaukei ni veikoronivuli, e dau vakayacori kina na veiqaravi vakavanua e koronivuli, e dua na ka e tukunikataki kina na i tovo vakavanua. Na veitiki ni veiqaravi kece oqo e dau lai soqonivata ka solevaka me ra vukea yani na nodra tadolova na vuli vinaka na luve i Vitia. (Yaqona (kava) is a culturally significant, non-alcoholic drink consumed nightly by many Fijians. Although yaqona is not consumed by primary or secondary school students, cultural protocols related to yaqona preparation and presentation are often taught in their schools, with students then presenting this indigenous drink to acknowledge visitors to the school, open events and support fundraisers. In the early 2000s, some within the Fiji Ministry of Education began questioning whether yaqona use by teachers was negatively impacting their teaching ability, suggesting it should be banned from the school campus. In this study, Fijian teachers were cognitively tested and interviewed following an evening of yaqona consumption with the results suggesting this indigenous substance can disrupt cognition and in turn negatively impact teaching quality the morning after consumption. Although development theory prescribes prohibition and situational bans in cases where indigenous substances negatively impact productivity, the author argues that prohibiting yaqona in Fijian schools would be short-sighted as the findings show that this traditional substance is critical to the facilitation of school function, identity formation and academic achievement, all elements necessary to development.)
Yaqona: Sotavi na cala ni nanuma kei na itukutuku buli semati ki na ivakatakilakila matataka na keda ikilai [De-mythologizing and re-branding of kava as the new ‘world drug’ of choice [Fijian])
(Journal Article, University of Waikato, 2023) Aporosa, S. 'Apo'; Gaunavou (Snr), U
Na cava o vakatoka me vola itukutuku se ena dua tale na yaca bibi cake, me vakekeli, ka tokoni ena itukutuku veivakacalai tokaruataki vakawasoma ka vakavuna me ciqomi ia e tukunikataki kina na veika sega ni dina? Qo na kisi e yaco ena itei na yaqona ka vakatokai vakasainisi na Piper methysticum se ena dua tale na yaca ka vakayacana e dua e vulica na veika bula se naturalist ka a tomani kavetani James Cook ena nona ilakolako mai na Pasivika ena 2,500 na yabaki sa oti me ‘intoxicating pepper’ Na yaca oya e vakaibalebaletaka ni rawa tale ga ni vakavuna na mateni na yaqona me vaka ga na yaqona ni Valagi, e dua vei ira na ‘itukutuku buli’ tarai cake tiko me baleta na yaqona ena veiyabaki sa oti, ka keirau vakabauta o Dr ‘Apo’ Aporosa mai na Yunivesiti ni Waikato e Niusiladi kei Usaia Gaunavou (Snr.) mai na Yunivesiti ni Viti ka keirau vakabauta ni sa kena gauna donu me vakalewai tale na noda icon of Pacific identity se ivakatakilakila matataka na keda ikilai vakaPasivika ka vakadodonutaka na ivakadewa cala. (What do you call journalism, or more importantly research, that is supported by repetitive misinformation, resulting in an accepted but incorrect, narrative? This is the case with the kava plant, named Piper methysticum or ‘intoxicating pepper’ by a naturalist who accompanied Captain James Cook on his voyage to the Pacific some 250 years ago. That name, which inferred that kava causes intoxication when consumed, is one of several ‘myths’ that have developed around kava over the years, and Dr ‘Apo’ Aporosa from New Zealand’s University of Waikato and Usaia Gaunavou (Snr) from the Universiity of Fiji believe it’s time to re-evaluate this icon of Pacific identity and correct these misunderstandings.)
Na gunu yaqona ena kena ivalavala vei keda na itaukei, na vakasama vata kei na vakatulewa e sala muria mai; vata kei na ituvaki vinaka ni vakasama nei koya na dau ni vakau motoka. Traditional kava-drinking, cognition and driver fitness [Fijian]
(Journal Article, 2023) Aporosa, S. 'Apo'; Gaunavou Jr, U
E robota vakarabailevu na Pasivika na tubu ni itei ni yaqona, se ‘na nodra itei na Kalou Vu’. E vakayagataki me wainimate vakaViti, e tuki tale ga na wakana ka lose ena waidroka ka tauvuloni me gunuvi ka igunugunu veivakacegui. E tiko na ikilai vakavanua ni yaqona, ia baleta ni sa gunuvi vakasivia ena loma ni vica na auwa, sa vure cake mai na kauwai ena vuku ni kena revurevu ki na nodra tataqomaki na draiva. A sa vulica o Dr ‘Apo’ Aporosa, e dua na Research Fellow ena univesiti ni Waikato e Niusiladi na revurevu ni kena vakayagataki vakavanua na yaqona ki na ituvaki vinaka ni vakasama kei na veika e vakavurea ena ituvaki vinaka ni draiva. E vulica o Dr ‘Apo’ Aporosa na revurevu ni vakayagataki vakavanua ni yaqona ki na ituvaki vinaka ni vakasama kei na veika e vakavurea ena ituvaki vinaka ni draiva. (Kava, or ‘the plant of the gods’, grows widely across tropical Moananuiākea (the Pacific). Used in traditional medicine, its roots are also pounded and strained through water to make a drink with relaxant effects. Kava has deep cultural significance, but because it is drunk in large quantities over several hours, concerns have been raised about its effects on driver safety. Dr ‘Apo’ Aporosa, a Research Fellow at the University of Waikato in New Zealand, has studied the impact of traditional kava use on cognition and its implications for driver fitness. The findings of that research are presented here in the Fijian language.)
Olsemwanem kastom blong tring kava i save afektem tingting blong man mo wei we man i draev (Traditional kava-drinking, cognition and driver fitness)
(Journal Article, 2023) Aporosa, S. 'Apo'; Wells, M-C
Kava, we oli singautem tu se ‘plant blong ol god’, hemi gro plante long ol tropikol aelan blong Pacific. Ol man oli yusum kava olsem lokol meresin. Mo tu, oli kranem rus blong hem, afta strenem long wota blong oli save tring blong mekem oli fil rilaks. Long saed blong kastom, kava i kat impotent mining, be naoia we man i stap tring tumas kava, i kat wari i kamaot from ifekt blong hem long saed blong seifti taem man i draev. Dokta ‘Apo’ Aporosa, we hemi stap karem aut risej long Waikato University long Aotearoa New Zealand, hemi bin stadi wei we kava i afektem tingting blong man taem man i draev. (Kava, or ‘the plant of the gods’, grows widely across tropical Moananuiākea (the Pacific). Used in traditional medicine, its roots are also pounded and strained through water to make a drink with relaxant effects. Kava has deep cultural significance, but because it is drunk in large quantities over several hours, concerns have been raised about its effects on driver safety. Dr ‘Apo’ Aporosa, a Research Fellow at the University of Waikato in New Zealand, has studied the impact of traditional kava use on cognition and its implications for driver fitness. The findings of that research are presented here in Bislama/Pidgeon language.)
Taumafaina o le ‘ava Samoa, a’afiaga o le mafaufau, ma le ave taavale (Traditional kava-drinking, cognition and driver fitness [Samoan])
(Journal Article, University of Waikato, 2023) Aporosa, S. 'Apo'; Fuimaono, LGM
‘Ava, po'o se 'La’au mai le Atua o le Lagi', ua fa’aigoaina ai e nisi. Ua fa’atupulaia lona ola lauusiusi i so’o se vaega o le Pasefika (Moananuiakea). Ua fa’aaogaina foi mo vaila’au ma togafitiga fa’afoma’i fa’ale-aganu’u, ma o ona a'a foi ua fa’aaoga e tu'itu'i fa’amalu, ona palu fa’atasi lea i se suavai ma tatau fa’amama, ona inu lea e malolo i ai pe fa’amalolo ai foi le tino. O le ava e maoa'e tele lona taua ma lona fa’aaogaina i le aganu’u, ae talu ai ona ua inuina e tagata se suavai ava tele mo se taimi umi foi, ua fa’aleoina ai ni lagona popole ma atugaluga o le toatele ona o ni a'afiaga e ono alia'e ma tutupu mai ai, e a'afia ai le saogalemu o le aveina o se ta’avale. O le ali’i su'es'ue mai le Iunivesite o Waikato i Niu Sila o Dr Apo Aporosa, ua ia su'esu'eina ni a'afiaga po'o ni fa’afitauli e ono alia'e mai, pe afai o le a e aveina se ta’avale ae sa e taumafa/inu ava. E aofia ai aafiaga i le mafaufau lelei ma le ave taavale saogalemū. O lo’o su'esu'eina e le ali’i su'esu'e ia Dr Apo Aporosa ni a'afiaga ma se malamalama’aga fa'ale-mafaufau, po'o ni fa’alavelave e ono tutupu foi, pe afai e te aveina se ta’avale, ae sa e taumafa pe inuina foi se ava. (Kava, or ‘the plant of the gods’, grows widely across tropical Moananuiākea (the Pacific). Used in traditional medicine, its roots are also pounded and strained through water to make a drink with relaxant effects. Kava has deep cultural significance, but because it is drunk in large quantities over several hours, concerns have been raised about its effects on driver safety. Dr ‘Apo’ Aporosa, a Research Fellow at the University of Waikato in New Zealand, has studied the impact of traditional kava use on cognition and its implications for driver fitness. The findings of that research are presented here in the Samoan language.)

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