Pre awa meaning update#
Pre awa meaning registration#

Required the Department of Defense to submit information on any sex offender convicted via court-martial to NSOR and NSOPW.As part of the Justice for Victims of Trafficking Act of 2015, and as an amendment to SORNA, these sections.

Pre awa meaning registration#

Exempted posting of internet identifiers on any registration jurisdiction's public sex offender registry website.

Required jurisdictions to collect sex offenders' internet identifiers in the registration process.

To address the issue of online safety, the 2008 KIDS Act made the following changes to SORNA. Keeping the Internet Devoid of Predators Act (KIDS Act).

Makes changes in the required minimum duration of registration for sex offenders.

Expands the information available to the public regarding registered sex offenders.

Pre awa meaning update#

Requires sex offenders to make periodic in-person appearances to verify and update their registration information.Requires sex offenders to provide more extensive registration information.Requires sex offenders to register and keep their registration current in each jurisdiction where they live, work or go to school.Incorporates a more comprehensive group of sex offenders and sex offenses for which registration is required.Extends the jurisdictions in which registration is required to include federally recognized Indian tribes, in addition to states, the District of Columbia and the principal U.S.SORNA aims to close potential gaps and loopholes that existed under prior law and generally strengthens the nationwide network of sex offender registration and notification programs. SORNA provides a comprehensive set of minimum standards for sex offender registration and notification in the United States.

I argue, that menstruation is a potent site of decolonisation, cultural reclamation, and resistance toward the perpetuation of colonial hegemony.SORNA is the Sex Offender Registration and Notification Act, which is Title I of the Adam Walsh Child Protection and Safety Act of 2006 (Public Law 109-248).

Within the context of a colonial history of marginalisation, this work is an activist site of political resistance which takes a step towards re-threading the feminine strands in the spiritual fabric of our world, torn asunder by the ideological imposition of a colonial, Christian male god. I pose the question ‘if menstrual blood symbolises whakapapa, what does it mean to present it as ‘unclean’ and how do such representations cut across the politics of tino rangatiratanga (autonomy)?’ Through in-depth semi-structured interviews, kōrero (dialogue), and wānanga (series of conversations) with Māori women, including cultural experts, scholars, artists, and mana wahine exponents, I gather a collection of ceremonies, stories, and wisdoms that reclaim Māori spiritualities which celebrate menstruation as divine. I maintain in this thesis that presenting menstruation and menstrual blood as putrid is a politically motivated act of colonial violence that specifically targets the source of our continuity as Indigenous People, the whare tangata (house of humanity – womb of women).

These examples unveil striking Indigenous constructs of womanhood that transform colonialist interpretations and radically challenge notions of female inferiority and menstrual pollution. A study of ancient menstrual rites, recorded in tribal songs and chants, reveal that menstrual blood was used for psychic and spiritual protection. By examining menstrual stories located in Māori cosmologies, and investigating tribal histories, oral literatures, ceremonies and rites, I argue that menstruation was seen as a medium of whakapapa (genealogy) that connected Māori women to our pantheon of atua (supernatural beings). This thesis is a challenge to such representations. Such narratives have been perpetuated in contemporary literature, reinforcing powerful discourses of menstrual pollution and female inferiority. These interpretations have been used to inform colonialist narratives of female inferiority in traditional Māori society, attempting to change Native constructs of womanhood. I use kaupapa Māori and mana wahine as a theoretical and methodological framework, contextualising these stories within Māori cultural paradigms.This is important because menstruation has been framed within deeply misogynist, colonial ideologies in some ethnographic accounts, distorting menstrual rites and practices beyond recognition. This thesis examines Māori cosmological stories, ceremonies, and traditional practices regarding menstruation in pre-colonial Māori society.