title: Embodied ways of knowing.

authors: Barbour, Karen

subjects: education

abstract: In this article I present an argument for `embodied ways of knowing' as an alternative epistemological strategy, drawing on feminist research and embodied experience. To present my argument, I begin by considering a number of problematic dualisms that are central to Western knowledge, such as the separation between mind and body and between knowledge and experience. In critique of mind/body dualism, feminists and phenomenologists claimed that Western understandings were based on a profound ignorance about and fear of the body. Mind/body dualism needed to be challenged and articulated differently, potentially through valuing and understanding `embodiment'. In critique of the knowledge/experience dualism, feminists and phenomenologists have suggested that `knowing' could be based on lived experience. From lived experience, knowledge could be constructed by individuals and communities, rather than being universal and resulting strictly from rational argument. Research on women's ways of knowing and on movement experience provided valuable insights into alternative ways of knowing. Just as lived experience and movement experience could be ways of knowing, I argue that `embodied ways of knowing' could also contribute specifically to knowledge. The relevance of understanding `embodied ways of knowing' for those involved in education and movement studies may be the further appreciation, development and advocacy for the role of movement experience in education.

text: Embodied ways of knowing. In this article I present an argument for `embodied ways of knowing' as an alternative epistemological strategy, drawing on feminist research and embodied experience. To present my argument, I begin by considering a number of problematic dualisms that are central to Western knowledge, such as the separation between mind and body and between knowledge and experience. In critique of mind/body dualism, feminists and phenomenologists claimed that Western understandings were based on a profound ignorance about and fear of the body. Mind/body dualism needed to be challenged and articulated differently, potentially through valuing and understanding `embodiment'. In critique of the knowledge/experience dualism, feminists and phenomenologists have suggested that `knowing' could be based on lived experience. From lived experience, knowledge could be constructed by individuals and communities, rather than being universal and resulting strictly from rational argument. Research on women's ways of knowing and on movement experience provided valuable insights into alternative ways of knowing. Just as lived experience and movement experience could be ways of knowing, I argue that `embodied ways of knowing' could also contribute specifically to knowledge. The relevance of understanding `embodied ways of knowing' for those involved in education and movement studies may be the further appreciation, development and advocacy for the role of movement experience in education.

year: 2004

title: Ten years of MIREX: reflections, challenges and opportunities

authors: Downie, J. Stephen

abstract: The Music Information Retrieval Evaluation eXchange (MIREX) has been run annually since 2005, with the October 2014 plenary marking its tenth iteration. By 2013, MIREX has evaluated approximately 2000 individual music information retrieval (MIR) algorithms for a wide range of tasks over 37 different test collections. MIREX has involved researchers from over 29 different contrives with a median of 109 individual participants per year. This pater summarizes the history of MIREX form its earliest planning meeting in 2001 to the present. It reflects upon the administrative, financial, and technological challenges MIREX has faced and describes how those challenges have been surmounted. We propose new funding models, a distributed evaluation framework, and more holistic user experience evaluation tasks-some evolutionary, some revolutionary-for the continued success of MIREX. We hope that this paper will inspire MIR community members to contribute their ideas so MIREX can have many more successful years to come.

text: Ten years of MIREX: reflections, challenges and opportunities The Music Information Retrieval Evaluation eXchange (MIREX) has been run annually since 2005, with the October 2014 plenary marking its tenth iteration. By 2013, MIREX has evaluated approximately 2000 individual music information retrieval (MIR) algorithms for a wide range of tasks over 37 different test collections. MIREX has involved researchers from over 29 different contrives with a median of 109 individual participants per year. This pater summarizes the history of MIREX form its earliest planning meeting in 2001 to the present. It reflects upon the administrative, financial, and technological challenges MIREX has faced and describes how those challenges have been surmounted. We propose new funding models, a distributed evaluation framework, and more holistic user experience evaluation tasks-some evolutionary, some revolutionary-for the continued success of MIREX. We hope that this paper will inspire MIR community members to contribute their ideas so MIREX can have many more successful years to come.

year: 2014

title: Demystifying a relationship between voluntary work and Māori

authors: Te Momo, Oliver Helena Fiona

abstract: The purpose of this thesis is to provide evidence that critically reviews the relationship between Māori and voluntary work in social service organisations. Since colonisation very little research has been initiated that investigated the involvement of Māori in voluntary activity yet recent statistics show that Māori are the highest participants in this type of work. This thesis provides an analysis of the relationship of Māori to voluntary work and its evolution in a Colonial State, Liberal State, Welfare State, and Neo-Liberal State in New Zealand. Three perspectives of Māori voluntary work provide the foundation for the analysis of this relationship. The first perspective describes voluntary work from a personal experience as an insider. The second perspective explores literature that records Māori involvement in voluntary activity. The third perspective documents life experiences from Māori voluntary workers in New Zealand communities. The three perspectives provide an empirical foundation for the type of relationship that has developed between Māori and voluntary work; Māori and the State; Māori and their place in New Zealand society. My interest in Te Ao Māori (the Māori world) as a valid and thriving ontological position and my academic interest in critical theory provide the theoretical lens for my analysis. 

Personal experience as a Māori volunteer opened doors to the communities I entered and added strength to the research, the first perspective. Western research in Māori communities often by non-Māori researchers, was conducted to gather knowledge for Western policy makers. Māori knowledge was not recognised as valid and the people were treated as objects. Knowing this, I searched for an approach that valued Māori participants, valued Māori people, and contained cultural aspects that separated the procedure from Western research. A review of literature, the second perspective, introduced a cultural approach to research termed kaupapa Māori research, generated out of and for Te Ao Māori detailed further in Chapter Three.

Participants’ life experiences coupled with literature provide a wealth of knowledge and a testimony to the type of relationship that exists between Māori and voluntary work. Criticism from Māori communities as to the exploitation of Māori volunteers has swelled in recent years so that the environment volunteers work in is no longer attractive to Māori people. Therefore, documenting the life experiences of Māori who participate in voluntary work as the primary source of information was imperative and produced evidence to describe the relationship between Māori and voluntary work in the thesis. A triangular study: case study, community study, and cross-section study (Chapters Six, Seven, and Eight), provide the ‘grass roots voices’ and represent the third perspective. 

My observation of Māori organisations’ involvement in voluntary work generated in me a deep concern in what appeared to be an involvement in activity that improved neither the lives of the volunteers nor the wider problems to which they attributed their aroha. This involvement activity is a product of historical developments whereby the Western ideology of voluntary work became confused with a Māori ideology of collective participation. This confusion has created an environment where Māori voluntary organisations are working unpaid with insufficient resources in oppressive conditions in the attempt to provide social solutions. I argue that the Māori ideology of collective participation has been co-opted in the emerging conflict of neo-liberalism to provide social services in communities which government agencies exploit. In conclusion, the thesis is a journey through the world of voluntary work for Māori in communal organisations.

text: Demystifying a relationship between voluntary work and Māori The purpose of this thesis is to provide evidence that critically reviews the relationship between Māori and voluntary work in social service organisations. Since colonisation very little research has been initiated that investigated the involvement of Māori in voluntary activity yet recent statistics show that Māori are the highest participants in this type of work. This thesis provides an analysis of the relationship of Māori to voluntary work and its evolution in a Colonial State, Liberal State, Welfare State, and Neo-Liberal State in New Zealand. Three perspectives of Māori voluntary work provide the foundation for the analysis of this relationship. The first perspective describes voluntary work from a personal experience as an insider. The second perspective explores literature that records Māori involvement in voluntary activity. The third perspective documents life experiences from Māori voluntary workers in New Zealand communities. The three perspectives provide an empirical foundation for the type of relationship that has developed between Māori and voluntary work; Māori and the State; Māori and their place in New Zealand society. My interest in Te Ao Māori (the Māori world) as a valid and thriving ontological position and my academic interest in critical theory provide the theoretical lens for my analysis. 

Personal experience as a Māori volunteer opened doors to the communities I entered and added strength to the research, the first perspective. Western research in Māori communities often by non-Māori researchers, was conducted to gather knowledge for Western policy makers. Māori knowledge was not recognised as valid and the people were treated as objects. Knowing this, I searched for an approach that valued Māori participants, valued Māori people, and contained cultural aspects that separated the procedure from Western research. A review of literature, the second perspective, introduced a cultural approach to research termed kaupapa Māori research, generated out of and for Te Ao Māori detailed further in Chapter Three.

Participants’ life experiences coupled with literature provide a wealth of knowledge and a testimony to the type of relationship that exists between Māori and voluntary work. Criticism from Māori communities as to the exploitation of Māori volunteers has swelled in recent years so that the environment volunteers work in is no longer attractive to Māori people. Therefore, documenting the life experiences of Māori who participate in voluntary work as the primary source of information was imperative and produced evidence to describe the relationship between Māori and voluntary work in the thesis. A triangular study: case study, community study, and cross-section study (Chapters Six, Seven, and Eight), provide the ‘grass roots voices’ and represent the third perspective. 

My observation of Māori organisations’ involvement in voluntary work generated in me a deep concern in what appeared to be an involvement in activity that improved neither the lives of the volunteers nor the wider problems to which they attributed their aroha. This involvement activity is a product of historical developments whereby the Western ideology of voluntary work became confused with a Māori ideology of collective participation. This confusion has created an environment where Māori voluntary organisations are working unpaid with insufficient resources in oppressive conditions in the attempt to provide social solutions. I argue that the Māori ideology of collective participation has been co-opted in the emerging conflict of neo-liberalism to provide social services in communities which government agencies exploit. In conclusion, the thesis is a journey through the world of voluntary work for Māori in communal organisations.

year: 2003