Academic literature on the topic 'Te Whanganui-a-Tara'

Bringing the summit of Mauna Kea and the lands of Ihumātao to Te Whanganui-a-Tara, leaders and protectors Pua Case and Pania Newton come together to discuss what it means to be in Indigenous-led movements that centre Indigenous rights, rituals, and protocols. In a moving keynote conversation, they talk about the work that comes with caring for whenua or ´āina in personal, relational, and sacred ways; they reflect on the importance of solidarities, networks, and following the wisdom of our ancestors; and they offer guidance and hope for ongoing and future movements dedicated to the protection of place.

Apartment dwelling is on the increase in many cities in Aotearoa New Zealand, including those in earthquake-prone regions. Hence it is important that people working in disaster management and housing improve their understanding on how the living situations of apartment dwellers influence their disaster management practices. This knowledge is crucial for efforts to promote safety and preparedness. This paper explores what enables and constrains apartment dwellers in their ability to prepare for an earthquake. Eighteen people were interviewed who resided in Te Whanganui-a-Tara (Wellington) two years after the 2016 7.8 magnitude (Mw) Kaikōura earthquake. Of central concern was people’s ability to prepare for disasters and access knowledge about building and structural safety and how this knowledge mattered to what apartment dwellers were able to prepare for. We found that the agency to prepare was dependent on whether people owned or rented their dwellings. We report on participant accounts of dealing with body corporations, landlords, emergency kits, other emergency items, and evacuation plans.

This research explores the ways in which safety and emotion were drivers of evacuation for people residing in high-density inner-city housing in the Central Business District of Te Whanganui-a-Tara (Wellington) following the 2016 Kaikωura earthquake. Drawing predominantly on qualitative free-response answers from a survey of 803 people approximately one year after the Kaikωura earthquake, the study argues that ontological insecurity was a key driver of people's actions. Key themes identified in relation to ontological insecurity and emotional responses were the severity of the shaking and how it was experienced, the building damage, official warnings, the ongoing earthquake aftershocks, and the social actions of others. This work argues that with the ongoing growth in high-density inner-city living, disaster risk and emergency management should encompass preparedness, response, and recovery strategies that include emotional responses and social processes while valuing the specificity of inner-city living.

Valerie Morse has been a central figure in organising anarchist spaces, organisations, and actions in Aotearoa New Zealand for the past two decades. A core part of that work was the establishment of nationwide peace-action groups, in particular, Peace Action Wellington and Auckland Peace Action. Morse was the author of Against Freedom: The War on Terrorism in Everyday New Zealand Life (2007) and was the principal writer of Profiting from War: New Zealand’s Weapons and Military-Related Industry (2015). She is perhaps best-known to a wider audience in Aotearoa New Zealand in connection to the Operation Eight case, for which she was never put on trial, and the trial for burning a flag on Anzac Day, for which she was eventually acquitted. Trained as a historian, employed as a librarian, and based in Tāmaki Makaurau, she sat down at Rebel Press in Te Whanganui-a-Tara/Wellington with Murdoch Stephens to discuss organising in Aotearoa New Zealand. From that discussion came these questions and answers.

Landing at Te Whanganui a Tara in 1840, New Zealand Company settlers lost no time to construct the "England of the South" using familiar building materials of brick, stone, clay and mortar. Within months of settling at Pito-one (Petone), the newly arrived people not only experienced earthquakes, but also flooding of Te Awa kai Rangi (Hutt River). Consequently, the original plan to build the City of Britannia at Pito-one was transferred to Lambton Harbour at Pipitea and Te Aro. The construction of Wellington was severely disrupted by the first visitation occurring on 16 October 1848 when the Awatere fault ruptured releasing an earthquake of Mw 7.8. The earthquake sequence, lasting until October 1849, damaged nearly all masonry buildings in Wellington, including newly constructed Paremata Barracks. This event was soon followed by the 2nd visitation of 23 January 1855. This time it was a rupture of the Wairarapa fault and a huge 8.2 Mw earthquake lasting until 10 October 1855. Perceptions of buildings as "permanent" symbols of progress and English heritage were fundamentally challenged as a result of the earthquakes. Instead, the settlers looked to the survivors – small timber-framed buildings as markers of security and continued occupation. A small number of survivors will be explored in detail – Taylor-Stace Cottage, Porirua, and Homewood, Karori, both buildings of 1847 and both still in existence today. Also the ruins of Paremata Barracks as the only remnant of a masonry structure pre-dating 1848 in the Wellington region. There are also a few survivors of 1855 earthquake including Christ Church, Taita (1854) and St Joseph's Providence Porch, St Mary's College, Thorndon (1852). There are also the post-1855 timber-framed legacies of Old St Paul's Cathedral (1866), Government Buildings (1876) and St Peter's Church (1879). Improved knowledge about the historical evolution of perceptions of heritage in Wellington as a result of past earthquake visitations can help inform public education about heritage values, how to build today and strengthen existing buildings in readiness for future earthquake visitations.