title: Unorthodox assistance: Novalis, Māori, scientism, and an uncertain approach to 'Whakapapa'

authors: Mika, Carl Te Hira

abstract: The reductionism of Western science is well noted among several Maori academics, who describe in various ways its methodical tendency to dissemble an organism and isolate its parts. The reductionist nature of the method of science then informs the practice, so that the manifestations of science - its latest innovations, evidenced in biotechnology, cloning, stem cell therapy and so on - become an overriding concern for these academics. Rightly, the effects of those innovations on Maori spiritual and phYSical realms are addressed, to the extent that they may constitute extensive submissions to governmental bodies. How effective these submissions are is open to considerable speculation, particularly when it is acknowledged by many of these same writers that those ministerial and judicial bodies are incapable of understanding the dilemmas posed by the effects of reductionist scientific practice on the Maori world. The Maori world, in the main, is left to wait until it is confronted with yet another scientific advancement or technology, and the rush to counter its modus operandi begins again.

text: Unorthodox assistance: Novalis, Māori, scientism, and an uncertain approach to 'Whakapapa' The reductionism of Western science is well noted among several Maori academics, who describe in various ways its methodical tendency to dissemble an organism and isolate its parts. The reductionist nature of the method of science then informs the practice, so that the manifestations of science - its latest innovations, evidenced in biotechnology, cloning, stem cell therapy and so on - become an overriding concern for these academics. Rightly, the effects of those innovations on Maori spiritual and phYSical realms are addressed, to the extent that they may constitute extensive submissions to governmental bodies. How effective these submissions are is open to considerable speculation, particularly when it is acknowledged by many of these same writers that those ministerial and judicial bodies are incapable of understanding the dilemmas posed by the effects of reductionist scientific practice on the Maori world. The Maori world, in the main, is left to wait until it is confronted with yet another scientific advancement or technology, and the rush to counter its modus operandi begins again.

year: 2011

title: Ka moemoeā o koutou kaumatua...

authors: Whitiaua, Ropitini

subjects: Ruatāhuna

abstract: Founded by the spiritual leader and prophet Te Kooti Te Turuki Arikirangi, the Ringatū faith came into existence in the 1870s during a very turbulent time for Māori. Struggling for survival many Māori tribes and communities accepted the teachings of Te Kooti and the principles of the Ringatū church as a means of maintaining their independence, beliefs and culture. A truly syncretic religion, the Ringatū church combines traditional Māori customs and beliefs with Christian scriptures forming a religious institution that fits within Christian doctrine while maintaining many important Māori philosophies. 
Throughout the latter stages of the 19th century and into the 20th century the Ringatū faith found fertile soil in many regions and grew in popularity and strength. Areas like the Bay of Plenty and sections of the East Coast became strongholds of the church and to this present day the Ringatū faith still functions within these areas. Therefore it is not surprising that Ruatāhuna, a small and isolated community located in the centre of Te Urewera has been part of the Ringatū movement since its inception. This community sheltered Te Kooti while he was being hunted by government forces, and the people became devout followers of the Ringatū faith. Therefore the proficies of Te Kooti and the principles of the church have become central in the identity and cultural practises of Tūhoe and the community of Ruatāhuna. 
For generations the Ringatū church has been the main spiritual institution within Ruatāhuna, with its gatherings being attended by the vast majority of the community. Its influence has permeated throughout every facet of Ruatāhuna life including spirituality, politics, social controls and even cultural practise. However in the past 30 years there has been a significant decline in the influence and popularity of the Ringatū church, and its tenants are now maintained by just a few families. This decline is most evident during the monthly gatherings of the Ringatū community in Ruatāhuna on the 12 of each month, ‘tekau-mā-rua’, where there are now only about 20 regular attendees. 

This thesis explores the Ringatū faith within Ruatāhuna from its origin, its development through the decades and current position. It examines the changing dynamics of the church in recent times in order to understand why its popularity and influence has shifted. Finally this study seeks a path forward for the Ringatū church in a modern world, looking at how the faith can respond to the needs of a new generation and to find a purpose in a new age.

text: Ka moemoeā o koutou kaumatua... Founded by the spiritual leader and prophet Te Kooti Te Turuki Arikirangi, the Ringatū faith came into existence in the 1870s during a very turbulent time for Māori. Struggling for survival many Māori tribes and communities accepted the teachings of Te Kooti and the principles of the Ringatū church as a means of maintaining their independence, beliefs and culture. A truly syncretic religion, the Ringatū church combines traditional Māori customs and beliefs with Christian scriptures forming a religious institution that fits within Christian doctrine while maintaining many important Māori philosophies. 
Throughout the latter stages of the 19th century and into the 20th century the Ringatū faith found fertile soil in many regions and grew in popularity and strength. Areas like the Bay of Plenty and sections of the East Coast became strongholds of the church and to this present day the Ringatū faith still functions within these areas. Therefore it is not surprising that Ruatāhuna, a small and isolated community located in the centre of Te Urewera has been part of the Ringatū movement since its inception. This community sheltered Te Kooti while he was being hunted by government forces, and the people became devout followers of the Ringatū faith. Therefore the proficies of Te Kooti and the principles of the church have become central in the identity and cultural practises of Tūhoe and the community of Ruatāhuna. 
For generations the Ringatū church has been the main spiritual institution within Ruatāhuna, with its gatherings being attended by the vast majority of the community. Its influence has permeated throughout every facet of Ruatāhuna life including spirituality, politics, social controls and even cultural practise. However in the past 30 years there has been a significant decline in the influence and popularity of the Ringatū church, and its tenants are now maintained by just a few families. This decline is most evident during the monthly gatherings of the Ringatū community in Ruatāhuna on the 12 of each month, ‘tekau-mā-rua’, where there are now only about 20 regular attendees. 

This thesis explores the Ringatū faith within Ruatāhuna from its origin, its development through the decades and current position. It examines the changing dynamics of the church in recent times in order to understand why its popularity and influence has shifted. Finally this study seeks a path forward for the Ringatū church in a modern world, looking at how the faith can respond to the needs of a new generation and to find a purpose in a new age.

year: 2015

title: Number sense in a secondary school context

authors: McChesney, Jane

abstract: Current mathematics education research in New Zealand is directed at primary school or senior secondary school, in the areas of numeracy, technology innovations, student achievement and teacher professional development. This study investigated junior secondary mathematics lessons as contexts for distributed mathematical activity. Two Year 9 classes and one Year 10 class from the same school constituted case studies; two case studies were lower band and one was middle band. All three teachers continued with their normal mathematics programmes. Using an interpretivist methodology, participant observation was the main method used to collect data of sequential mathematics lessons over five weeks. The data was organised around three domains of classroom activity: classroom social norms, mathematical tools, and interaction. The data analysis focussed on aspects of these domains that afforded and constrained the negotiation of mathematical meaning. 
In each classroom context, social norms associated with lesson events were found to afford student participation. Student participation was afforded by interactional spaces; that is, regular opportunities for students to volunteer mathematical contributions and to adopt different roles in joint activity. Interactional spaces provided students with greater access to more diverse mathematical resources. Students activated interactional spaces in different ways with questions, suggestions, explanations, errors and, in one classroom, a discourse of primary school mathematics. 
Using a sociocultural perspective, school mathematical artefacts were conceptualised as cognitive mathematical tools. Cognitive tools were identified as representations, thinking devices and analogous models. Tools that were both representations and thinking devices afforded further resources for students, such as mathematical information, cues and other signifiers. The only technological tool in the case study classrooms was the scientific calculator. The roles of the calculator were as a recording device, calculating machine and exploratory object. In these roles, the calculator afforded further resources for students. 
The findings in the interaction domain challenge the assumption that traditional classroom mathematics programmes have limited discursive opportunities. Students initiated more focussed negotiations in both whole class and localised situations. In each case study, students and the teacher actively contributed mathematical resources. For these lower and middle ability students, access to mathematical resources was a significant affordance for further mathematical activity. In each classroom context, activity was found to be distributed over social norms, tools and interaction. Number sense activity was distributed according to the adapted 'environment' metaphor (Greeno, 1991 ). Students negotiated mathematical meanings by activating and using cognitive tools and discursive resources in the number sense 'environment'.

text: Number sense in a secondary school context Current mathematics education research in New Zealand is directed at primary school or senior secondary school, in the areas of numeracy, technology innovations, student achievement and teacher professional development. This study investigated junior secondary mathematics lessons as contexts for distributed mathematical activity. Two Year 9 classes and one Year 10 class from the same school constituted case studies; two case studies were lower band and one was middle band. All three teachers continued with their normal mathematics programmes. Using an interpretivist methodology, participant observation was the main method used to collect data of sequential mathematics lessons over five weeks. The data was organised around three domains of classroom activity: classroom social norms, mathematical tools, and interaction. The data analysis focussed on aspects of these domains that afforded and constrained the negotiation of mathematical meaning. 
In each classroom context, social norms associated with lesson events were found to afford student participation. Student participation was afforded by interactional spaces; that is, regular opportunities for students to volunteer mathematical contributions and to adopt different roles in joint activity. Interactional spaces provided students with greater access to more diverse mathematical resources. Students activated interactional spaces in different ways with questions, suggestions, explanations, errors and, in one classroom, a discourse of primary school mathematics. 
Using a sociocultural perspective, school mathematical artefacts were conceptualised as cognitive mathematical tools. Cognitive tools were identified as representations, thinking devices and analogous models. Tools that were both representations and thinking devices afforded further resources for students, such as mathematical information, cues and other signifiers. The only technological tool in the case study classrooms was the scientific calculator. The roles of the calculator were as a recording device, calculating machine and exploratory object. In these roles, the calculator afforded further resources for students. 
The findings in the interaction domain challenge the assumption that traditional classroom mathematics programmes have limited discursive opportunities. Students initiated more focussed negotiations in both whole class and localised situations. In each case study, students and the teacher actively contributed mathematical resources. For these lower and middle ability students, access to mathematical resources was a significant affordance for further mathematical activity. In each classroom context, activity was found to be distributed over social norms, tools and interaction. Number sense activity was distributed according to the adapted 'environment' metaphor (Greeno, 1991 ). Students negotiated mathematical meanings by activating and using cognitive tools and discursive resources in the number sense 'environment'.

year: 2004