title: Taku Kuru Pounamu

authors: Pihama, Leonie

abstract: ‘Taku kuru pounamu’ (My precious adornment) is a whakataukī that speaks of a child who is loved and cherished by their whānau. It represents for us the essence of this publication, an expression of the collective wisdom and values of our ancestors, and the adoration that we have for our tamariki. A selection of whakataukī, or ancestral sayings, form the basis of this publication. Each whakataukī reflects the centrality and importance of children in the Māori world. They also give insights into practices that uplift our tamariki, mokopuna and wider whānau.
‘Taku kuru pounamu’ was born out of the research project ‘Tiakina Te Pā Harakeke’ which explores the mana of te pā harakeke, the collective values that nourish all whanau members. ‘Tiakina Te Pā Harakeke’ provided an opportunity to investigate and understand more fully our knowledge, beliefs and practices relating to whānau, and more specifically childrearing, in the Māori world. What we found was confirmation that our own tikanga, our cultural practices, are about enhancing the well-being of tamariki as taonga within our whānau, hapū and iwi.
This is a small selection of whakataukī. Many of them remind us that we need to be mindful of our actions. We must always treat each other with care and respect, especially our children. Our actions should ensure the safety and well-being of our tamariki, mokopuna, and whānau, and should never be harmful. These are critical messages passed to us by our tūpuna. These ancestral messages provide us with examples of traditional childrearing philosophies and practices.
Many valuable lessons are encoded in the language of whakataukī and in this publication we touch on but a few. In deciding which whakataukī should feature, it was important for us to acknowledge the voices of those who contributed to ‘Tiakina Te Pā Harakeke’ and to include, where possible, whakataukī shared with us by kaumātua during our interviews. A number of other whakataukī pertinent to the whānau context, have also been included as examples of how we can draw upon ancestral knowledge to support the care and nurturing of our tamariki and mokopuna today. While there is a wealth of whakataukī worthy of inclusion in this publication, many were unable to be included, due to the timeframe of the publication.
We hope that we have done justice to those whakataukī that have been included in this publication. We set out with a goal to share positive, culturally enriched and effective approaches to childrearing as defined and practiced by our tūpuna. It is our sincere hope that we have done this and that applying the cultural knowledge embodied in these whakataukī will enrich and enhance the experiences of our tamariki, mokopuna and whānau.
These are gifts of mana left to us by our tūpuna to share with present and future generations.

text: Taku Kuru Pounamu ‘Taku kuru pounamu’ (My precious adornment) is a whakataukī that speaks of a child who is loved and cherished by their whānau. It represents for us the essence of this publication, an expression of the collective wisdom and values of our ancestors, and the adoration that we have for our tamariki. A selection of whakataukī, or ancestral sayings, form the basis of this publication. Each whakataukī reflects the centrality and importance of children in the Māori world. They also give insights into practices that uplift our tamariki, mokopuna and wider whānau.
‘Taku kuru pounamu’ was born out of the research project ‘Tiakina Te Pā Harakeke’ which explores the mana of te pā harakeke, the collective values that nourish all whanau members. ‘Tiakina Te Pā Harakeke’ provided an opportunity to investigate and understand more fully our knowledge, beliefs and practices relating to whānau, and more specifically childrearing, in the Māori world. What we found was confirmation that our own tikanga, our cultural practices, are about enhancing the well-being of tamariki as taonga within our whānau, hapū and iwi.
This is a small selection of whakataukī. Many of them remind us that we need to be mindful of our actions. We must always treat each other with care and respect, especially our children. Our actions should ensure the safety and well-being of our tamariki, mokopuna, and whānau, and should never be harmful. These are critical messages passed to us by our tūpuna. These ancestral messages provide us with examples of traditional childrearing philosophies and practices.
Many valuable lessons are encoded in the language of whakataukī and in this publication we touch on but a few. In deciding which whakataukī should feature, it was important for us to acknowledge the voices of those who contributed to ‘Tiakina Te Pā Harakeke’ and to include, where possible, whakataukī shared with us by kaumātua during our interviews. A number of other whakataukī pertinent to the whānau context, have also been included as examples of how we can draw upon ancestral knowledge to support the care and nurturing of our tamariki and mokopuna today. While there is a wealth of whakataukī worthy of inclusion in this publication, many were unable to be included, due to the timeframe of the publication.
We hope that we have done justice to those whakataukī that have been included in this publication. We set out with a goal to share positive, culturally enriched and effective approaches to childrearing as defined and practiced by our tūpuna. It is our sincere hope that we have done this and that applying the cultural knowledge embodied in these whakataukī will enrich and enhance the experiences of our tamariki, mokopuna and whānau.
These are gifts of mana left to us by our tūpuna to share with present and future generations.

year: 2015

title: Problem based learning and New Zealand legal education

authors: Mackinnon, Jacquelin

subjects: law

abstract: The literature (and e-literature) on Problem Based Learning in Law suggests that this approach has been adopted with enthusiasm by some lecturers in the United Kingdom, Europe and Hong Kong. This article will explore the adoption of PBL approaches through the literature in order to draw some conclusions about the nature of PBL approaches in law and their relationship with institutional approaches to legal education. Problem Based Learning approaches are not visible in New Zealand. The article discusses the reasons for PBL's invisibility and PBL's appropriateness in the New Zealand legal education context now and in the future of legal work. Part of the New Zealand context is the participation of the indigenous people in legal education and consideration is given to whether PBL can benefit Māori law students. 
It is suggested that PBL approaches to learning law promote: 
	Contextualisation
	Interdisciplinarity
	Integration of prior personal and/or professional knowledge
	Collaboration
	Enquiry skills
	Reflection and transition
	Self directed learning and self assessment
	Praxis.

Problem Based Learning requires and fosters reflexive participants, who are sufficiently conceptually literate to read and critique key aspects of the social order and to understand their own, and others' status and role in it. Reflexivity contributes to humanist as well as legal solutions to complex human problems. PBL approaches are consistent with legal education in an increasingly global employment market.

text: Problem based learning and New Zealand legal education The literature (and e-literature) on Problem Based Learning in Law suggests that this approach has been adopted with enthusiasm by some lecturers in the United Kingdom, Europe and Hong Kong. This article will explore the adoption of PBL approaches through the literature in order to draw some conclusions about the nature of PBL approaches in law and their relationship with institutional approaches to legal education. Problem Based Learning approaches are not visible in New Zealand. The article discusses the reasons for PBL's invisibility and PBL's appropriateness in the New Zealand legal education context now and in the future of legal work. Part of the New Zealand context is the participation of the indigenous people in legal education and consideration is given to whether PBL can benefit Māori law students. 
It is suggested that PBL approaches to learning law promote: 
	Contextualisation
	Interdisciplinarity
	Integration of prior personal and/or professional knowledge
	Collaboration
	Enquiry skills
	Reflection and transition
	Self directed learning and self assessment
	Praxis.

Problem Based Learning requires and fosters reflexive participants, who are sufficiently conceptually literate to read and critique key aspects of the social order and to understand their own, and others' status and role in it. Reflexivity contributes to humanist as well as legal solutions to complex human problems. PBL approaches are consistent with legal education in an increasingly global employment market.

year: 2006-06-01

title: Living standards, well-being, and public policy

authors: Weijers, Dan M.

abstract: It has been five years since the publication of the Treasury paper that first set out its Living Standards Framework (LSF) (Treasury 2011). Since then, the LSF has become an increasingly central part of Treasury’s strategic direction. Treasury is now explicit about its aspiration to be “working towards higher living standards for New Zealanders” (Treasury 2015a), and the LSF itself has been used across a wide range of Treasury’s policy advising work (Treasury 2015c).
But after five years of implementation and development, there remain questions about what exactly the LSF is and how it ought to, or could be, used by Treasury. The aim of this paper is to provide answers to these sorts of questions. It is intended as an update of Treasury’s 2011 paper, drawing on the rapid developments in the academic and policy literature on wellbeing in the last five years. We argue that the LSF can be understood as a wellbeing framework that articulates, justifies and helps enable the provision of comprehensive economic policy advice that improves wellbeing. The remainder of this introduction clarifies the main claims we will be advancing in this paper.

text: Living standards, well-being, and public policy It has been five years since the publication of the Treasury paper that first set out its Living Standards Framework (LSF) (Treasury 2011). Since then, the LSF has become an increasingly central part of Treasury’s strategic direction. Treasury is now explicit about its aspiration to be “working towards higher living standards for New Zealanders” (Treasury 2015a), and the LSF itself has been used across a wide range of Treasury’s policy advising work (Treasury 2015c).
But after five years of implementation and development, there remain questions about what exactly the LSF is and how it ought to, or could be, used by Treasury. The aim of this paper is to provide answers to these sorts of questions. It is intended as an update of Treasury’s 2011 paper, drawing on the rapid developments in the academic and policy literature on wellbeing in the last five years. We argue that the LSF can be understood as a wellbeing framework that articulates, justifies and helps enable the provision of comprehensive economic policy advice that improves wellbeing. The remainder of this introduction clarifies the main claims we will be advancing in this paper.

year: 2016