<p>Abstract A geophysical analysis was carried out to delineate and characterize the Mid-Miocene Moki sandstone reservoir in the Taranaki basin, offshore New Zealand. The study is an effort to use the new 3D seismic from the Parahaki survey to answer some concerns of an earlier 2D seismic line that drilled a dry hole. Well log curves were used to identify two sands within the Moki package (Moki-1 and Moki-2). Amplitude Variation with Offset (AVO) forward modeling was done to evaluate the seismic response of the Moki-1 and Moki-2 sands. The modeling results indicate that the Moki-1 sand exhibits a Class III AVO response, while the result of the Moki-2 show a class 2/2P AVO response. The Far times Far minus Near (Far*(Far- Near) AVO attribute was employed to discriminate hydrocarbon from the background geology. This attribute was applied because gathers were available only over a subset of the survey and not the entire survey area. Intercept/gradient crossplot of gathers close to the well location falls in quadrant IV and shows a wet sandstone background trend, which is consistent with the modeled response. The results from the analysis underscore the application of fluid substitution and AVO synthetic modeling in reservoir seismic studies.

<p> The research presented in this dissertation is an application of lexicase, an empirical lexicalist theory of syntax, to the facts of Marshallese, one of the languages of the Micronesian language family. In particular, the dissertation focusses on two aspects of the syntax of Marshallese verbs: (1) the classification of verbs on the basis of their morphosyntactic properties, and (2) the formalization of certain derivational relationships between verbs and lexical items in other syntactic categories as well as between the various subcategories of verbs. However, the scope of the investigation has not been limited exclusively to verbs. An overview of the basic syntactic properties of Marshallese sentence types, the internal structure of noun phrases and the general properties of verbs and the constituents in their domains is provided in Chapter 2. </p><p> Marshallese verbs are subcategorized primarily on the basis of the syntactic features which encode their argument structure, i.e. the case relations which they imply and/or the verbal complements with which they must cooccur. The semantic and syntactic properties of case relations and the characteristics of the case marking system of Marshallese are presented in Chapter 3.</p><p> Given these subcategorization criteria, Marshallese is said to include nine major verb classes, subdivided on the basis of whether the verbs are transitive or intransitive, personal or&dot; impersonal, extension or non-extension, and adjectival or non-adjectival. The syntactic properties of each of these categories are discussed in detail in Chapter 4. </p><p> The derivational relationships that hold between verbs and words of other grammatical categories, and between various subtypes of verbs are formalized in Chapter 5, capturing the morphological, semantic and syntactic relationships between sets of source and derived words.</p>

<p> This researcher considers that confusion observed amongst church leadership teams within Churches of Christ in Western Australia (COCWA) may be explained, in part, as a reflection of an Australian cultural phenomenon: &ldquo;The Australian Authority Paradox&rdquo; as described by social researchers, Aigner and Skelton. The effects of this paradox appear to limit the effectiveness of leadership exercised in the Australian context. </p><p> The researcher conducted a study of church leaders, sourced within two clusters of COCWA Churches between February and August 2017. The researcher found attitude indicators consistent with the proposition of an authority paradox. </p><p> A key outcome of the project, is the presentation of a theoretical model (TALC). The model offers a way of understanding how the dynamic relationship between trust and authority may have an influence on the way that leadership functions in the Australian cultural context. </p><p> Whilst it is hoped that the findings of this study may have immediate and important applications for COCWA, this researcher believes that this project provides some important insights that have the potential to be quite useful in other organizational contexts in Australia.</p><p>

<p> Pacific Small Island States (PSIS) are in the precarious position as some of the first jurisdictions to grapple with the current and forecasted effects of climate change, such as forced migrations and loss of culture. Yet, islanders' viewpoints are neither often fully understood nor heeded by those at the international decision making levels. Therefore, how and to what extent are PSIS successfully preparing for climate change? </p><p> This completed study used a mixed methods approach that examines nissology &mdash; how islanders view and understand themselves &mdash; and its relationship with successful (discussed and defined within the study) adaptation planning. The study also used a mixed methods approach to juxtapose the findings of the nissological and success analyses with a second research question: an in-depth study and analysis of regional and global policymaking entities, and the degrees to which they may influence islanders' preparation for climate change. </p><p> The study examined 18 PSIS and their Climate Change Adaptation Plans (CCAPs) and then interviewed PSIS' representatives at their respective Missions to the United Nations in New York City to evaluate how PSIS view and foresee current and future policies regarding climate change at the global, regional, and local levels. Then, fieldwork was performed within the United States Territories in the Pacific: American Samoa, Guam, and the Northern Mariana Islands to obtain on-the-ground information regarding implementation of plans, policies, and projects. </p><p> The study attempted to address two specific gaps in the literature via the triangulation of methods and data: the relationship between an island-centric viewpoint of CCAPs and successful climate change as well as how policymaking in the Pacific at the local, regional, and global levels either assisted or hindered successful climate change adaptation policy. </p><p> The results suggested answers to these two key questions as well as several unexpected or emergent findings. Regarding the two principal research questions, PSIS that crafted their CCAPs in a more nissological or island-centric manner were indicative of states that were foreseen to be more successful in adapting to current and future climate change effects. Next, PSIS that were part of AOSIS, the various regional associations, and those PSIS that had complete sovereignty (independent) were indicative of those PSIS expressing greater overall success at preparing for climate change than those PSIS not meeting these criteria. However, not all PSIS had the opportunity to become members of AOSIS or certain regional organizations for various reasons. </p><p> Finally, a policy document was created at the end of the study to illustrate some of the best practices based upon this study's findings. Immediately preceding the policy document are other emergent findings indicative of future areas of research and exploration within the realms of nissology, regional associations and partnerships, and successful climate change adaptation.</p>

<p> In this dissertation I matched <i>gutpela sindaun</i>, the &lsquo;highest value&rsquo; in Melanesia, represented by the cognitive schema of Kamea people through their brand, with the Biblical schema of <i> shalom</i>. The purpose of my dissertation was to show how a Kamea understanding of <i>gutpela sindaun</i> enables them to appreciate Biblical <i> shalom</i>. </p><p> I used cognitive studies as it pertains to valuing a perspective of human wellbeing which is all about <i>gutpela sindaun</i>. I did a literature search to understand the schema of <i>gutpela sindaun</i> from a Melanesian perspective. This relates to a scriptural presentation of <i> shalom</i> using the analogy of a tree, which I call Shalom Tree. Understanding &lsquo;human wellbeing&rsquo; from the Melanesian world and the Hebraic world helped me to enter the Kamea world to identify their brand of <i>gutpela sindaun</i> (which is yapmea awarmangardi) and helped them make adjustments only as the Biblical input challenges their understanding. </p><p> Using ethnographic methods, I had my participants discuss their experiences and then used that to derive their cognitive schema which, in turn, reveals their &ldquo;understanding&rdquo; about what they had to know in order to manifest/experience <i>gutpela sindaun</i> appropriate to their cultural expectations. Applying Grounded Theory in my data analysis, assisted me to present their brand of <i>gutpela sindaun</i> through the analogy of the Kamea creation tree, which I called the <i>Haogka</i> Code Tree. </p><p> Guided by the principles of Cognitive Theory, I then assisted I my participants to match <i>shalom</i> tree, what God&rsquo;s view is of <i> shalom</i> (intent) with the <i>haogka</i> code tree, how they understand <i>gutpela sindaun</i> in light their understanding of <i> shalom</i> (inferences). What emerges from this exercise is their development of a hybrid schema, a new hybrid tree which I called the Kamea <i>Kristen </i> Tree. </p><p> I have done this dissertation from a methodological perspective that helps me understand the cognition of the Kamea group of people in respect to this topic. I am developing a methodology of helping Kamea people develop their own theology. This methodology can be used for other people groups in Melanesia to research Christian truths dynamically informed by cultural insights. </p><p>

<p> While many Marshallese learners thrive in school environments, far more have struggled to find academic success, both at home and abroad. While this has been documented by educational researchers for decades, there is a dearth of research about how Marshallese students learn most effectively. Examining culturally-sustaining educational models that have resulted in successful student outcomes in other indigenous groups can inform strategies to improve educational experiences for Marshallese students. Understanding how recognized Marshallese experts in a range of fields have successfully learned and passed on knowledge and skills is important to understanding how formal school environments can be shaped to most effectively support Marshallese student learning.</p><p> This study examines the learning and teaching experiences of recognized Marshallese holders of traditional and contemporary knowledge and skills, in order to document a Marshallese indigenous learning framework. This research used bwebwenato (talk story) as a research method, to learn from the experiences of ten Marshallese experts in knowledge and skills ranging from sewing to linguistics and from canoe-making to business.</p><p> Key findings include the four key components of a Marshallese indigenous learning framework: &bull; Relationships &bull; Motivation for Learning &bull; Teaching Strategies &bull; Extending Networks Teaching strategies are comprised of the commonalities among the way Marshallese have learned and mastered both traditional and contemporary skills. Chief among these are: introducing the topic at a young age, scaffolding, demonstrating and observing, learning through relevant practice, and correcting learners constructively. To a lesser extent, and in a context in which the learner and teacher are not related in a familial way, learning and teaching occurs through visual aids and asking instructor for assistance.</p><p>

<p> The primary aim of this dissertation is to analyze a spiritual aspect of Chamorro cosmology known as <i>fa&rsquo;&ntilde;ague,</i> or visitations from the deceased, to shed light on how and why it exists in Guam, and how it differs among Chamorro Natives who experience it in the island and abroad. A secondary aim of the dissertation is to expand upon the scholarly documentation of Native Chamorro epistemologies concerning life and death, and the role of the spiritual realm in daily life of the people of the Marianas. </p><p> The dissertation is structured as follows: Part I offers an in-depth exploration and personification of Guam, the place, the culture, and the people in order to balance longstanding and erroneous conceptions about the Island. Part II includes the rationale for the research, a methodological framework, and a literature review. In addition, a full chapter on Chamorro epistemology is included to reinforce the elements of the Native worldview and way of knowing to provide context for the research findings. In Part III &mdash; the fruits of data gathering and analysis &mdash; are offered using both quantitative and qualitative methods. </p><p> Finally, this dissertation hopes to argue and position a new model of Indigenous research methodology, which I am calling Neo-Indigenous Methodology. Essentially, it is an evolution from the de-colonizing approach borne by founding Indigenous scholars who sought to break from Western scholarly dialect to express and inform Native wisdom. Instead, Neo-Indigenous Methodology proposes that Indigenous scholars embrace the dialect of all Western humanistic discourse to further clarify and magnify pure Indigenous knowledge.</p><p>

<p>This dissertation provides a coherent and an in-depth analysis of Hawai&rsquo;i tourism&rsquo;s impact on N&amacr; Kumu, who are considered to be the fabric of Hawai&rsquo;i society. N&amacr; Kumu was identified to be the teachers of the Kanka Maoli or the Native Hawai&rsquo;ian culture, which was embedded into community connectivity. The varying perspectives of these teaching practices were examined through transcendental phenomenology and transcription data analyzed according to proximal expressions of invariant elements. Eight N&amacr; Kumu participated in this study, ranging in their degree of practice, community role, how they conceptualized the role of kumu, and what the lived experience of Hawai&rsquo;i tourism meant to them. These elements led to a greater understanding of how tourism in this state impacts K&amacr;nka Maoli societal teachings, which suggests Hawai&rsquo;i societal policy as the primary control mechanism to how Hawai&rsquo;i tourism is experienced by N&amacr; Kumu and contributed to N&amacr; Kumu sense of well-being as inhabitants of Hawai&rsquo;i. The findings may also suggest the cognitive construct of what community connectivity is believed to be according to N&amacr; Kumu values, which impacts their overall sense of well-being. This suggests the cognitive proximal approach of the kumu as either internal or external, which affects their perception of Hawai&rsquo;i tourism. However, the overall essence of Hawai&rsquo;i tourism&rsquo;s impact on N&amacr; Kumu was found to be causal by Hawai&rsquo;i societal policy because this mechanism ultimately provides regulation and control of a given industry. </p>

<p> This communications study looks at gender-based self-reflexive theoretically guided practice, &ldquo;praxis,&rdquo; to explore the way in which a women's community media organization, femLINKpacific, pursues its goals of enhancing women's participation in governance structures and resiliency to extreme weather conditions. This study contributes to the nascent literature on mobile device and radio interaction by exploring the way in which women in rural Fiji utilize mobile devices to interact with femTALK, the community radio station of femLINKpacific. The study is based on the theoretical frameworks of inclusive innovation, post-development theory, and participatory communications theory in the context of gender-based ICT4D. Two main platforms, Mobile Suitcase Radio (MSR), a portable radio platform, and Women&rsquo;s Weather Watch (WWW), a mobile-phone based weather reporting network, and an additional non-mediated communication venue of monthly women&rsquo;s gatherings were explored through a 3-phase study, utilizing interviews and focus groups, with radio station staff and women leader&rsquo;s networks. </p><p> Main findings included the role of WWW to transmit information for preparedness for Tropical Cyclone Winston, and indigenous food practices shared through the various platforms, as well as the role of MSR, when used in conjunction with the issues shared at the monthly consultations, to bring greater awareness to the women&rsquo;s &ldquo;voice.&rdquo; This study extends to understanding the role of mutually supportive, systematic processes to enhance women's participation in governance structures, including the role and effectiveness of inter-ethnic groups in addressing community issues, and capacity building through incremental acclimatizing activities.</p><p>

<p> Victoria N&amacr;lani Kneubuhl, a prolific playwright and novelist, has become quite well-known for her works in critical dramatization of Hawai'i's colonial past, most often representing the Hawaiian Islands' cultural-socio-political changes through the thoughts and actions of doubly-marginalized female-indigenous Hawaiian characters. Four selected historiographical plays, clearly illustrating the crucial role of women in the formation of Hawai'i's past, present the juxtaposition of the indigenous culture with the onset and continuation of the effects of Americanization on the Hawaiian Islands--most notably excessive tourism and military use affecting the culture and the land. Kneubuhl's texts, as well as the performance of her plays and works of living history, are both educational and provoke contemplation. Three of the four plays under consideration in this research are gathered in the anthology, Hawai'i Nei: Island Plays. These include <i>The Conversion of Ka`ahumanu</i> (set in the 1820's), <i> Emmalehua</i> (set in 1951), and <i>Ola N&amacr; Iwi</i> (1994). The fourth, a living history play, <i>January 1893</i>, was produced and performed in January of 1993 on historic sites in Honolulu as part of the 100th year commemoration of the overthrow of the Hawaiian monarchy. </p><p> An informed analysis of these discourses--political, social, moral, religious and spiritual--adds a strong voice to the current conversation concerning Hawai'i's right to exercise self-determination. Kneubuhl's four selected plays illustrate Hawai'i's resistance to colonization beginning with the arrival of the American Protestant missionaries in 1820, and portray highlights of the outcomes of the cultural clash between Native Hawaiians and the intruding foreigners who desire to claim the land and govern it. </p><p> The idea of <i>voice</i> runs as a strong thread through these four major plays--specifically the feminine voice as illustrated by the central female figure(s) in each. Kneubuhl's use of dramatic performance constitutes an effective strategy in producing a wider range of enlightened understanding regarding Hawai'i's history, portraying Hawai'i's ruling class (ali`i) as strong, wise, insightful leaders. By engaging viewers of her plays (and readers of her published works) in active emotional and intellectual participation, Kneubuhl creates an opportunity to rethink or reform opinions regarding Hawai'i's past. Her plays continue to promote a more open-minded discourse that acts to preserve and renew Hawai'i's unique indigenous culture, and to consider or reconsider Hawai'i's social-political future and place in the world. Kneubuhl's works, a type of protest literature, tend to produce a sense of indignation concerning the greed, injustice, and illegality of many acts of the past that have had an adverse impact on the Islands and the Native Hawaiian people. Kneubuhl's dramatic works support sovereignty through education, helping to increase understanding of Hawai'i's true history. The aim is to create more informed discussion and debates on the topic of sovereignty.</p>