title: A review of late Quaternary silicic and some other tephra formations from New Zealand: their stratigraphy, nomenclature, distribution, volume, and age.

authors: Froggatt, Paul C.

subjects: tephra formation

abstract: The stratigraphic relationships and distribution of 36 named late Quaternary (≤c. 50 000 yr B P.) silicic tephra formations, erupted from 4 volcanic centres—Okataina, Taupo, Maroa, and Tuhua (Mayor Island)—are presented. The stratigraphy and status of several other named late Quaternary tephras are also discussed. This compilation brings together all the data, currently scattered through many publications, to make tephrostratigraphy more accessible and more easily used. The nomenclature of tephra formations is discussed and some rationalisations are suggested. The term “tephrology” is suggested as an appropriate title for the field of tephra studies. The deletion of grain-size (ash, lapi1li), shape (breccia), and lithologic (pumice) terms from all formation names is recommended, as is standardisation on a “Tephra Formation” formal Several tephra layers not previously formally named, or without designated type sections, are defined. The dominant ferromagnesian mineral assemblage of each tephra formation has been compiled as an aid to tephra identification. All available radiocarbon ages (384) on each tephra formation are presented, and each age is assessed for reliability in dating the eruption of that tephra. The standard-deviation weighted mean age of the reliable ages has been determined as the best current estimate of the age of each tephra. At least 10 tephra formations have no reliable ages, and efforts should be made to date these

text: A review of late Quaternary silicic and some other tephra formations from New Zealand: their stratigraphy, nomenclature, distribution, volume, and age. The stratigraphic relationships and distribution of 36 named late Quaternary (≤c. 50 000 yr B P.) silicic tephra formations, erupted from 4 volcanic centres—Okataina, Taupo, Maroa, and Tuhua (Mayor Island)—are presented. The stratigraphy and status of several other named late Quaternary tephras are also discussed. This compilation brings together all the data, currently scattered through many publications, to make tephrostratigraphy more accessible and more easily used. The nomenclature of tephra formations is discussed and some rationalisations are suggested. The term “tephrology” is suggested as an appropriate title for the field of tephra studies. The deletion of grain-size (ash, lapi1li), shape (breccia), and lithologic (pumice) terms from all formation names is recommended, as is standardisation on a “Tephra Formation” formal Several tephra layers not previously formally named, or without designated type sections, are defined. The dominant ferromagnesian mineral assemblage of each tephra formation has been compiled as an aid to tephra identification. All available radiocarbon ages (384) on each tephra formation are presented, and each age is assessed for reliability in dating the eruption of that tephra. The standard-deviation weighted mean age of the reliable ages has been determined as the best current estimate of the age of each tephra. At least 10 tephra formations have no reliable ages, and efforts should be made to date these

year: 1990-01-01

title: Assessment for learning in design and technology: An ethnographic study in Mauritius state secondary schools

authors: Boodhoo, Chandan

subjects: Assessment for learning

abstract: Research advocates that it is the teacher’s role to support learners to take the next steps in their learning. ‘Assessment for learning’, considered as a bridge between teaching and learning, not only provides teachers with multiple possibilities to enhance students’ learning, but can also transform their own practice. Despite research interest in educational assessment, teachers’ ‘assessment for learning’ behaviours and perceptions are under-researched. This study investigated Design and Technology teachers’ ‘assessment for learning’ practices in state secondary schools in Mauritius since little is known about this context. A constructivist epistemology, naturalistic interpretative perspective and an ethnographic methodology was used to understand the participants’ ‘assessment for learning’ practices in their natural settings. The study was underpinned by sociocultural theory, Foucault’s and Bourdieu’s critical theories, and Bronfenbrenner’s ecological model as theoretical frameworks. A three-stage mixed methods research design was adopted, which involved multiple methods of data collection, including questionnaires, interviews and observations along with field notes and secondary documents. The participants involved were 29 Design and Technology teachers and 16 students (14-year-olds) from schools of three educational zones. The results of this study indicate that Design and Technology teachers did not enact ‘assessment for learning’ strategies to enhance their teaching and student learning. Despite the introduction of a new curriculum and the policy initiatives of the Mauritius Ministry of Education to adopt learner-centred approaches to assessment, Design and Technology teachers focused on syllabus coverage, using traditional assessment approaches and teaching students to sit for end-of-year examinations. The findings of this study have important implications for policymakers, teacher educators, principals and Design and Technology teachers. Key implications associated with ‘assessment for learning’ include the need to develop: teacher education programmes that cover concepts and theories, and evidence of best practice; and professional learning and development programmes that complement the national curriculum, and explore the relationships between beliefs and practices and influences of contextual factors.

text: Assessment for learning in design and technology: An ethnographic study in Mauritius state secondary schools Research advocates that it is the teacher’s role to support learners to take the next steps in their learning. ‘Assessment for learning’, considered as a bridge between teaching and learning, not only provides teachers with multiple possibilities to enhance students’ learning, but can also transform their own practice. Despite research interest in educational assessment, teachers’ ‘assessment for learning’ behaviours and perceptions are under-researched. This study investigated Design and Technology teachers’ ‘assessment for learning’ practices in state secondary schools in Mauritius since little is known about this context. A constructivist epistemology, naturalistic interpretative perspective and an ethnographic methodology was used to understand the participants’ ‘assessment for learning’ practices in their natural settings. The study was underpinned by sociocultural theory, Foucault’s and Bourdieu’s critical theories, and Bronfenbrenner’s ecological model as theoretical frameworks. A three-stage mixed methods research design was adopted, which involved multiple methods of data collection, including questionnaires, interviews and observations along with field notes and secondary documents. The participants involved were 29 Design and Technology teachers and 16 students (14-year-olds) from schools of three educational zones. The results of this study indicate that Design and Technology teachers did not enact ‘assessment for learning’ strategies to enhance their teaching and student learning. Despite the introduction of a new curriculum and the policy initiatives of the Mauritius Ministry of Education to adopt learner-centred approaches to assessment, Design and Technology teachers focused on syllabus coverage, using traditional assessment approaches and teaching students to sit for end-of-year examinations. The findings of this study have important implications for policymakers, teacher educators, principals and Design and Technology teachers. Key implications associated with ‘assessment for learning’ include the need to develop: teacher education programmes that cover concepts and theories, and evidence of best practice; and professional learning and development programmes that complement the national curriculum, and explore the relationships between beliefs and practices and influences of contextual factors.

year: 2018

title: Te mōhiotangaora: Within the knowing healing begins

authors: Witehira, Tracey Moana

abstract: This thesis investigates the intersection of the colonized self and the Māori self, examining how these dual identities coexist within the same physical, mental, and spiritual space. Grounded in Māori ontology and wellness (Durie, 1998), the study uses an interdisciplinary approach that combines academic analysis, creative writing, pūrākau  (Lee, 2009), journal reflections, and artistic practice to explore two distinct ways of knowing that operate within this duality.
In this academic study, the colonized self is defined as a Māori woman shaped and constrained by the effects of colonization (Gemmell, 2013: Mikaere, 2003). Conversely, the Māori self represents the awakened Wahine Māori who has embraced mātauranga  Māori. She actively learns, embodies, practices, and lives Māori values and traditions as part of her everyday life. However, the Wahine Māori is not entirely free from the ongoing impacts of colonization, given the long history of conflict between Māori and European peoples in Aotearoa.  The colonization of New Zealand, marked by the signing of the Treaty of Waitangi in 1840, resulted in the systematic loss of cultural markers central to Māori identity (Jackson, 1998, 1995; Walker, 1990). Furthermore, government policies have contributed to the marginalization of Māori culture in areas such as family, education, religion, and loss of language (Pihama, 2001; Smith, 1999).
Through this creative practice research, the practice of raranga whatu is explored using both traditional and contemporary techniques, contributing to the development of mātauranga Māori art forms (Campbell, 2019; Smith, 2019). This study examines how the process of weaving supports one woman’s journey of reclaiming and empowering her Indigenous identity. Whatu raranga serves as a transformative practice, embodying the duality of the self within a uniquely Māori space of being. Within a Kaupapa Māori framework, the process of restoring cultural connections has supported the reawakening of Mana Wahine identity and the reclamation of Māori spaces, as recognized and embodied by kairaranga  (Campbell, 2019; Pere, 1991; H. Smith, 2019; Yates-Smith, 1980).

text: Te mōhiotangaora: Within the knowing healing begins This thesis investigates the intersection of the colonized self and the Māori self, examining how these dual identities coexist within the same physical, mental, and spiritual space. Grounded in Māori ontology and wellness (Durie, 1998), the study uses an interdisciplinary approach that combines academic analysis, creative writing, pūrākau  (Lee, 2009), journal reflections, and artistic practice to explore two distinct ways of knowing that operate within this duality.
In this academic study, the colonized self is defined as a Māori woman shaped and constrained by the effects of colonization (Gemmell, 2013: Mikaere, 2003). Conversely, the Māori self represents the awakened Wahine Māori who has embraced mātauranga  Māori. She actively learns, embodies, practices, and lives Māori values and traditions as part of her everyday life. However, the Wahine Māori is not entirely free from the ongoing impacts of colonization, given the long history of conflict between Māori and European peoples in Aotearoa.  The colonization of New Zealand, marked by the signing of the Treaty of Waitangi in 1840, resulted in the systematic loss of cultural markers central to Māori identity (Jackson, 1998, 1995; Walker, 1990). Furthermore, government policies have contributed to the marginalization of Māori culture in areas such as family, education, religion, and loss of language (Pihama, 2001; Smith, 1999).
Through this creative practice research, the practice of raranga whatu is explored using both traditional and contemporary techniques, contributing to the development of mātauranga Māori art forms (Campbell, 2019; Smith, 2019). This study examines how the process of weaving supports one woman’s journey of reclaiming and empowering her Indigenous identity. Whatu raranga serves as a transformative practice, embodying the duality of the self within a uniquely Māori space of being. Within a Kaupapa Māori framework, the process of restoring cultural connections has supported the reawakening of Mana Wahine identity and the reclamation of Māori spaces, as recognized and embodied by kairaranga  (Campbell, 2019; Pere, 1991; H. Smith, 2019; Yates-Smith, 1980).

year: 2025-01