title: Detecting sentiment change in Twitter streaming data

authors: Bifet, Albert

subjects: Machine learning

abstract: MOA-TweetReader is a real-time system to read tweets in real time, to detect changes, and to find the terms whose frequency changed. Twitter is a micro-blogging service built to discover what is happening at any moment in time, anywhere in the world. Twitter messages are short, and generated constantly, and well suited for knowledge discovery using data stream mining. MOA-TweetReader is a software extension to the MOA framework. Massive Online Analysis (MOA) is a software environment for implementing algorithms and running experiments for online learning from evolving data streams.

text: Detecting sentiment change in Twitter streaming data MOA-TweetReader is a real-time system to read tweets in real time, to detect changes, and to find the terms whose frequency changed. Twitter is a micro-blogging service built to discover what is happening at any moment in time, anywhere in the world. Twitter messages are short, and generated constantly, and well suited for knowledge discovery using data stream mining. MOA-TweetReader is a software extension to the MOA framework. Massive Online Analysis (MOA) is a software environment for implementing algorithms and running experiments for online learning from evolving data streams.

year: 2011

title: Transfer and persistence of spiritual values as institutional logics in post-founding social ventures

authors: Abeywardana, Thanuksha

subjects: Spiritual Values

abstract: It is well understood that personal values can profoundly influence the purpose and direction of a new venture. This is even more so when the spiritual values of the founder are involved. Even though spirituality empowers oneself with energy, passion, direction, and meaning in both personal and occupational life, the process through which spiritual values are transferred from the founder to the organisation and how they persist within the venture remains unclear.  This leads to the research question of the study: How do spiritual values of the founder transfer and persist within the venture to become an institutional logic? Interpretivism serves as the paradigm for my study. The research follows a qualitative approach, employing case studies for an in-depth exploration of the data. A sample of sixty participants, comprising founders and employees, from Sri Lankan MSM social enterprises, was interviewed. The interview data were analysed using thematic analysis.
Firstly, the research reveals that recognising the founder’s spiritual values begins with comprising founders and employees from the founder embodying selfless qualities such as gratitude, generosity, empathy, detachment, principled conduct, and a sense of justice through self-aware thoughts and actions. This study focuses on an in-depth understanding of how the spiritual values of the founder have been transferred into the ventures and how they persist. Therefore, secondly, the study uncovers that the transferring of the founder’s spiritual values occurs through three processes: Practising, fostering and nurturing. The transfer of spiritual values involves routine actions that align thoughts and behaviours with the inner well-being of both oneself and others. This process is nurtured through intentional, compassionate understanding and encouragement, fostering inner calmness to bring comfort to others. Thirdly, my study signifies three processes of persistence of spiritual values within the venture: Contemplating, continuous engagement and inculcating. The persistence of spiritual values as institutional logics begins with self-reflection, grounded in self-awareness and consistent, often unintentional interactions that promote a commitment-driven life in service to others. 
The discussion and conclusion evaluate and reflect, respectively, on the journey of institutional logic. The transition from spiritual values to spiritual institutional logic is characterised by alignment, sense-making, and re-coupling. Alignment involves both inner resonance and collective resonance, extending beyond collective transcendence to encompass global transcendence. Sense-making indicates that founders and employees work collectively to ensure a meaningful purpose oriented toward the well-being of others, while also drawing on the inner, self-developed humanistic nature of spiritual values. In the process of recoupling, a complementary, yet evolving dimension of spiritual institutional logic emerges through the co-extraction and recombination of multiple elements derived from compatible spiritual values, resulting in a spiritual form of institutional logic. 
Finally, this study extends the moral and intellectual stance of institutional logic to include the spiritual dimension. The transition from spiritual values to institutional logics is observed through the characteristics and inherent nature of those values. Secondly, the value transfer process explored in this study offers a theoretical bridge between spirituality and management theory. It contributes to the value transmission process by integrating self-awareness and empathy into practice. Thirdly, this study provides evidence for the persistence of spiritual values within the domains of spirituality and institutional logic by highlighting the interplay between core and peripheral elements of spiritual institutional logics.

text: Transfer and persistence of spiritual values as institutional logics in post-founding social ventures It is well understood that personal values can profoundly influence the purpose and direction of a new venture. This is even more so when the spiritual values of the founder are involved. Even though spirituality empowers oneself with energy, passion, direction, and meaning in both personal and occupational life, the process through which spiritual values are transferred from the founder to the organisation and how they persist within the venture remains unclear.  This leads to the research question of the study: How do spiritual values of the founder transfer and persist within the venture to become an institutional logic? Interpretivism serves as the paradigm for my study. The research follows a qualitative approach, employing case studies for an in-depth exploration of the data. A sample of sixty participants, comprising founders and employees, from Sri Lankan MSM social enterprises, was interviewed. The interview data were analysed using thematic analysis.
Firstly, the research reveals that recognising the founder’s spiritual values begins with comprising founders and employees from the founder embodying selfless qualities such as gratitude, generosity, empathy, detachment, principled conduct, and a sense of justice through self-aware thoughts and actions. This study focuses on an in-depth understanding of how the spiritual values of the founder have been transferred into the ventures and how they persist. Therefore, secondly, the study uncovers that the transferring of the founder’s spiritual values occurs through three processes: Practising, fostering and nurturing. The transfer of spiritual values involves routine actions that align thoughts and behaviours with the inner well-being of both oneself and others. This process is nurtured through intentional, compassionate understanding and encouragement, fostering inner calmness to bring comfort to others. Thirdly, my study signifies three processes of persistence of spiritual values within the venture: Contemplating, continuous engagement and inculcating. The persistence of spiritual values as institutional logics begins with self-reflection, grounded in self-awareness and consistent, often unintentional interactions that promote a commitment-driven life in service to others. 
The discussion and conclusion evaluate and reflect, respectively, on the journey of institutional logic. The transition from spiritual values to spiritual institutional logic is characterised by alignment, sense-making, and re-coupling. Alignment involves both inner resonance and collective resonance, extending beyond collective transcendence to encompass global transcendence. Sense-making indicates that founders and employees work collectively to ensure a meaningful purpose oriented toward the well-being of others, while also drawing on the inner, self-developed humanistic nature of spiritual values. In the process of recoupling, a complementary, yet evolving dimension of spiritual institutional logic emerges through the co-extraction and recombination of multiple elements derived from compatible spiritual values, resulting in a spiritual form of institutional logic. 
Finally, this study extends the moral and intellectual stance of institutional logic to include the spiritual dimension. The transition from spiritual values to institutional logics is observed through the characteristics and inherent nature of those values. Secondly, the value transfer process explored in this study offers a theoretical bridge between spirituality and management theory. It contributes to the value transmission process by integrating self-awareness and empathy into practice. Thirdly, this study provides evidence for the persistence of spiritual values within the domains of spirituality and institutional logic by highlighting the interplay between core and peripheral elements of spiritual institutional logics.

year: 2025-12-17

title: Nga Taumata o te Moana - A return to rangatiratanga over the takutai moana

authors: Downs, Season-Mary

subjects: takutai moana

abstract: The Foreshore and Seabed Act 2004 extinguished Māori customary rights to the foreshore and seabed at law by vesting ownership of the foreshore and seabed in the Crown.   The Act prohibited Māori from having their customary rights recognised at common law by removing the jurisdiction of the courts to investigate customary rights in the takutai moana.  The 2004 Act provided for the recognition of new lesser rights, should Māori be able to meet the tests specified in the legislation.  The legislation was heavily criticised and deemed inconsistent with the treaty,  the rule of law, and international human rights law, where it extinguished the rights of Māori, but not the rights of other right holders.   The legislation was so controversial the 2004 Act was repealed by the Marine and Coastal Area (Takutai Moana) Act 2011.   In the Crown’s mind, the 2011 Act is final, and the longstanding foreshore and seabed dispute related to Māori customary claims to the takutai moana is resolved by the legislation. 

The purpose of the Marine and Coastal Area (Takutai Moana) Act 2011 is to “establish a durable scheme to ensure the protection of the legitimate interests of all New Zealanders” in the takutai moana.    Under the new Act, the takutai moana is now given the special status of “common marine and coastal area”; an area that is “incapable of ownership” by the Crown, Māori or anyone else.   The Act states that it “acknowledges” the “Treaty of Waitangi (Te Tiriti o Waitangi)” and “recognises” the “mana tuku iho” exercised in the common marine and coastal area by iwi, hapū, and whānau as tangata whenua.    Like the 2004 Act, the 2011 Act still bars Māori from obtaining common law customary rights in the takutai moana, and instead puts in place a regime for the recognition of new legal rights that are created by the Act itself.

The primary research question is:  Is the Marine and Coastal Area (Takutai Moana) Act 2011 consistent with te Tiriti o Waitangi, the Māori version of the treaty?

The primary research question is answered by examining the colonial experience of Te Kapotai, a coastal hapū (tribe) in the Southern Bay of Islands from pre-te Tiriti times through to the present day.  It provides an account of how, over time, Crown law, policy and practice have eroded the ability of Te Kapotai to exercise their rangatiratanga (authority) over their takutai moana.  This thesis concludes that the 2011 Act is inconsistent with te Tiriti for four key reasons:
1.	The Act was developed and implemented without negotiation and consent from Māori;
2.	The Act continues to remove the customary rights and procedure for recognition of those rights that were previously available at common law; 
3.	The Act fails to provide for the exercise of rangatiratanga by Māori over the takutai moana as guaranteed under Article 2 of te Tiriti o Waitangi; and 
4.	The Act is in breach of the principle of equity and equal treatment under Article 3 of te Tiriti o Waitangi where it treats Māori and their rights to the takutai moana differently to how all other right/interest holders in the foreshore and seabed are treated.

This research recommends a multifaceted approach to resolving the takutai moana issue, which includes pausing the implementation of the 2011 Act, and the development of interim options to increase Māori participation in the management of the takutai moana.  It promotes that a transformational approach to the takutai moana issue can be achieved when te Tiriti is implemented, and when Māori can exercise rangatiratanga over the takutai moana in a manner that was intended under te Tiriti o Waitangi.

text: Nga Taumata o te Moana - A return to rangatiratanga over the takutai moana The Foreshore and Seabed Act 2004 extinguished Māori customary rights to the foreshore and seabed at law by vesting ownership of the foreshore and seabed in the Crown.   The Act prohibited Māori from having their customary rights recognised at common law by removing the jurisdiction of the courts to investigate customary rights in the takutai moana.  The 2004 Act provided for the recognition of new lesser rights, should Māori be able to meet the tests specified in the legislation.  The legislation was heavily criticised and deemed inconsistent with the treaty,  the rule of law, and international human rights law, where it extinguished the rights of Māori, but not the rights of other right holders.   The legislation was so controversial the 2004 Act was repealed by the Marine and Coastal Area (Takutai Moana) Act 2011.   In the Crown’s mind, the 2011 Act is final, and the longstanding foreshore and seabed dispute related to Māori customary claims to the takutai moana is resolved by the legislation. 

The purpose of the Marine and Coastal Area (Takutai Moana) Act 2011 is to “establish a durable scheme to ensure the protection of the legitimate interests of all New Zealanders” in the takutai moana.    Under the new Act, the takutai moana is now given the special status of “common marine and coastal area”; an area that is “incapable of ownership” by the Crown, Māori or anyone else.   The Act states that it “acknowledges” the “Treaty of Waitangi (Te Tiriti o Waitangi)” and “recognises” the “mana tuku iho” exercised in the common marine and coastal area by iwi, hapū, and whānau as tangata whenua.    Like the 2004 Act, the 2011 Act still bars Māori from obtaining common law customary rights in the takutai moana, and instead puts in place a regime for the recognition of new legal rights that are created by the Act itself.

The primary research question is:  Is the Marine and Coastal Area (Takutai Moana) Act 2011 consistent with te Tiriti o Waitangi, the Māori version of the treaty?

The primary research question is answered by examining the colonial experience of Te Kapotai, a coastal hapū (tribe) in the Southern Bay of Islands from pre-te Tiriti times through to the present day.  It provides an account of how, over time, Crown law, policy and practice have eroded the ability of Te Kapotai to exercise their rangatiratanga (authority) over their takutai moana.  This thesis concludes that the 2011 Act is inconsistent with te Tiriti for four key reasons:
1.	The Act was developed and implemented without negotiation and consent from Māori;
2.	The Act continues to remove the customary rights and procedure for recognition of those rights that were previously available at common law; 
3.	The Act fails to provide for the exercise of rangatiratanga by Māori over the takutai moana as guaranteed under Article 2 of te Tiriti o Waitangi; and 
4.	The Act is in breach of the principle of equity and equal treatment under Article 3 of te Tiriti o Waitangi where it treats Māori and their rights to the takutai moana differently to how all other right/interest holders in the foreshore and seabed are treated.

This research recommends a multifaceted approach to resolving the takutai moana issue, which includes pausing the implementation of the 2011 Act, and the development of interim options to increase Māori participation in the management of the takutai moana.  It promotes that a transformational approach to the takutai moana issue can be achieved when te Tiriti is implemented, and when Māori can exercise rangatiratanga over the takutai moana in a manner that was intended under te Tiriti o Waitangi.

year: 2020