title: Facebook: A place to build relationships and to collaboratively support each family’s journey to school

authors: Woodhouse, Hazel Maxine

abstract: Children’s transition from an early childhood education setting to school needs to involve children and their families to best support the family in this time of change. This article focuses on a case study from doctoral research exploring the potential of Facebook™ to create a virtual community of practice to support children and their families’ transition to school. Analysis of data supported other research about online communities in relation to the stages of participation that families progressed through as they developed a sense of belonging both in the online community and within the physical and social spaces of the new entrant classroom. The findings also indicate the significance of teachers being responsive to families’ needs and interests and that a social media platform can be a very successful tool for supporting families and children’s transition into a new environment. Drawing on the concepts of Gilly Salmon’s five-stage model (2001 for e-learning; the article argues that social media can provide opportunities for families to co-construct and support their sense of belonging in a new environment.

text: Facebook: A place to build relationships and to collaboratively support each family’s journey to school Children’s transition from an early childhood education setting to school needs to involve children and their families to best support the family in this time of change. This article focuses on a case study from doctoral research exploring the potential of Facebook™ to create a virtual community of practice to support children and their families’ transition to school. Analysis of data supported other research about online communities in relation to the stages of participation that families progressed through as they developed a sense of belonging both in the online community and within the physical and social spaces of the new entrant classroom. The findings also indicate the significance of teachers being responsive to families’ needs and interests and that a social media platform can be a very successful tool for supporting families and children’s transition into a new environment. Drawing on the concepts of Gilly Salmon’s five-stage model (2001 for e-learning; the article argues that social media can provide opportunities for families to co-construct and support their sense of belonging in a new environment.

year: 2020-05-28

title: Research tropospheres: assemblages of cows, sharemilkers and researcher in Aotearoa New Zealand

authors: Adams-Hutcheson, Gail

abstract: Cresswell (2011) broadens mobility studies to include non-human objects and structures, but rarely, non-human animals and the weather. I add here both livestock and the more literal atmospheric conditions of sun, wind and rain which are largely missing from mobilities studies. Weather is ubiquitous, yet hard to ignore – it impacts on both researcher and the researched. I visited farms and was: jumped-up-on by dogs, rode on 4-wheel bikes, got licked by calves [happy/sunny], felt hot, got covered in dust [tired/sweltering], stood still in the milking-shed [tension/cold], and was blasted by freezing winds and slopped through thick mud [depression/winter wet]. For Ash (2013a, 35) "the body is a kind of living or somatic memory, which is composed of various retentional apparatuses", which become ignited by alignment of senses. In this paper I argue for attention to be paid to sharemilking and the materiality of atmospheres to draw attention to the 'centrifugal' forces of mobile rural dwelling. Sharemilking is a largely unique agrarian practice in New Zealand which is embedded in the notion of mobility. Sharemilkers typically own the livestock and machinery, but not the land and enter into contract with landowners on a share profit basis. Contracts are finished and new ones are taken up on a set day, the 1st June which is often termed colloquially as 'Gypsy-day'. The contract nature of sharemilking stimulates a cascade of mobilities and enabling infrastructures (assemblages) as farmers move on a stuttering schedule of contract renewals.

text: Research tropospheres: assemblages of cows, sharemilkers and researcher in Aotearoa New Zealand Cresswell (2011) broadens mobility studies to include non-human objects and structures, but rarely, non-human animals and the weather. I add here both livestock and the more literal atmospheric conditions of sun, wind and rain which are largely missing from mobilities studies. Weather is ubiquitous, yet hard to ignore – it impacts on both researcher and the researched. I visited farms and was: jumped-up-on by dogs, rode on 4-wheel bikes, got licked by calves [happy/sunny], felt hot, got covered in dust [tired/sweltering], stood still in the milking-shed [tension/cold], and was blasted by freezing winds and slopped through thick mud [depression/winter wet]. For Ash (2013a, 35) "the body is a kind of living or somatic memory, which is composed of various retentional apparatuses", which become ignited by alignment of senses. In this paper I argue for attention to be paid to sharemilking and the materiality of atmospheres to draw attention to the 'centrifugal' forces of mobile rural dwelling. Sharemilking is a largely unique agrarian practice in New Zealand which is embedded in the notion of mobility. Sharemilkers typically own the livestock and machinery, but not the land and enter into contract with landowners on a share profit basis. Contracts are finished and new ones are taken up on a set day, the 1st June which is often termed colloquially as 'Gypsy-day'. The contract nature of sharemilking stimulates a cascade of mobilities and enabling infrastructures (assemblages) as farmers move on a stuttering schedule of contract renewals.

year: 2017

title: Māori Cultural Identity and Education

authors: Hawaikirangi-Pere, Charmaine

subjects: Identity

abstract: Underachievement of Māori students in mainstream schools has been a major topic of discussion by politicians and educational researchers in recent years. Research has shown that a secure cultural identity can enhance a person’s overall well-being and furthermore improve their chances of educational success. However, in reality, statistics show that a high percentage of the Māori population have little or no knowledge of their language and culture. The research question in this study will ask Māori whānau how they perceive cultural identity in relation to their children’s education.
Principles of Kaupapa Māori, Takepū and indigenous research and qualitative research methods have been used to ensure that participants were culturally and ethically respected. Participants interviewed in this study are members of my own whānau and some close friends. As an insider researcher I was committed to ensuring that my whānau were treated with respect and dignity throughout the research process. 
The interview data has exposed some unexpected issues specifically relating to their educational experiences and cultural identity. In the context of historical records and education for Māori, the findings of this study suggest that the educational experiences of Māori whānau have been, and continue to be, strongly influenced by government policies enforced before and during the period in which they attended school. All the whānau interviewed acknowledged their ethnic identity as Māori, however, most of them had little or no knowledge and understanding of Te Reo Māori nor had they taken part in cultural practices. Government policies restricted the use of the Māori language, disengaged them from their culture and curriculum provision limited expectations for both males and females. Mixed ethnicity and urbanisation were also identified as factors in the loss of their cultural identity. Data also shows that cultural identity loss has progressed on to future generations and influenced Māori whānau priorities and choice of school. 
The aim of this study is to provide educational policy makers with an in-depth understanding of the perspectives of Māori whānau determine their specific needs in education and propose some suggestions on how to improve achievement of Māori whānau in mainstream schools.

text: Māori Cultural Identity and Education Underachievement of Māori students in mainstream schools has been a major topic of discussion by politicians and educational researchers in recent years. Research has shown that a secure cultural identity can enhance a person’s overall well-being and furthermore improve their chances of educational success. However, in reality, statistics show that a high percentage of the Māori population have little or no knowledge of their language and culture. The research question in this study will ask Māori whānau how they perceive cultural identity in relation to their children’s education.
Principles of Kaupapa Māori, Takepū and indigenous research and qualitative research methods have been used to ensure that participants were culturally and ethically respected. Participants interviewed in this study are members of my own whānau and some close friends. As an insider researcher I was committed to ensuring that my whānau were treated with respect and dignity throughout the research process. 
The interview data has exposed some unexpected issues specifically relating to their educational experiences and cultural identity. In the context of historical records and education for Māori, the findings of this study suggest that the educational experiences of Māori whānau have been, and continue to be, strongly influenced by government policies enforced before and during the period in which they attended school. All the whānau interviewed acknowledged their ethnic identity as Māori, however, most of them had little or no knowledge and understanding of Te Reo Māori nor had they taken part in cultural practices. Government policies restricted the use of the Māori language, disengaged them from their culture and curriculum provision limited expectations for both males and females. Mixed ethnicity and urbanisation were also identified as factors in the loss of their cultural identity. Data also shows that cultural identity loss has progressed on to future generations and influenced Māori whānau priorities and choice of school. 
The aim of this study is to provide educational policy makers with an in-depth understanding of the perspectives of Māori whānau determine their specific needs in education and propose some suggestions on how to improve achievement of Māori whānau in mainstream schools.

year: 2013