title: Measurement of natural convection heat transfer in an attic shaped enclosure

authors: Anderson, Timothy Nicholas

subjects: solar

abstract: Heat transfer by natural convection in triangular enclosures is an area of significant importance in applications such as the design of greenhouses, attics and solar water heaters. However, given its significance to these areas it has not been widely examined. In this study, the natural convection heat transfer coefficients for air in an attic shaped enclosure were determined for Grashof Numbers over the range of 10⁷ to 10⁹. It was found that the measured heat transfer coefficients could be predicted to within 5% by Ridouane and Campo’ (2005) equation (Eqn. 1) for natural convection in a triangular enclosure previously developed for Grashof Numbers in the range 10⁵ and 10⁶. 
Nu= 0.286A⁻⁰•²⁸⁶ Gr¼    (1)
As such, it is suggested that this equation may be suitable for predicting the natural convection heat transfer coefficients in full scale attic enclosures.

text: Measurement of natural convection heat transfer in an attic shaped enclosure Heat transfer by natural convection in triangular enclosures is an area of significant importance in applications such as the design of greenhouses, attics and solar water heaters. However, given its significance to these areas it has not been widely examined. In this study, the natural convection heat transfer coefficients for air in an attic shaped enclosure were determined for Grashof Numbers over the range of 10⁷ to 10⁹. It was found that the measured heat transfer coefficients could be predicted to within 5% by Ridouane and Campo’ (2005) equation (Eqn. 1) for natural convection in a triangular enclosure previously developed for Grashof Numbers in the range 10⁵ and 10⁶. 
Nu= 0.286A⁻⁰•²⁸⁶ Gr¼    (1)
As such, it is suggested that this equation may be suitable for predicting the natural convection heat transfer coefficients in full scale attic enclosures.

year: 2008

title: Legal positivism in the pre-constitutional era of late nineteenth-century Iran

authors: Bigdeli, Sadeq Z.

abstract: The Iranian constitutional movement (1906–1911) occurred at a time when revolution was in the air in a number of peripheral nations. In that period of the early twentieth century, a series of uprisings occurred in the third world countries including the Indian nationalist movement of 1905– 1908 against the British, the Maji Maji uprising in Tanganyika in 1905–1907 against German rule, the Bambata (Zulu) Rebellion of 1906 in South Africa against the British, the Young Turks Revolution of 1908, the Mexican Revolution of 1910 and the Chinese Revolution of 1911–1912. While the essence of the Indian and African movements was anti-colonial, pro-democracy ideas were dominant in the latter three (Ottoman Empire, Mexico and China) alongside the Russian (1905), Iranian (1906) and the Portuguese (1910) movements/revolutions. A satirical Iranian journal (Journal of Despotism) at the time remarkably referred to these democratic movements around the world as “siblings”.

text: Legal positivism in the pre-constitutional era of late nineteenth-century Iran The Iranian constitutional movement (1906–1911) occurred at a time when revolution was in the air in a number of peripheral nations. In that period of the early twentieth century, a series of uprisings occurred in the third world countries including the Indian nationalist movement of 1905– 1908 against the British, the Maji Maji uprising in Tanganyika in 1905–1907 against German rule, the Bambata (Zulu) Rebellion of 1906 in South Africa against the British, the Young Turks Revolution of 1908, the Mexican Revolution of 1910 and the Chinese Revolution of 1911–1912. While the essence of the Indian and African movements was anti-colonial, pro-democracy ideas were dominant in the latter three (Ottoman Empire, Mexico and China) alongside the Russian (1905), Iranian (1906) and the Portuguese (1910) movements/revolutions. A satirical Iranian journal (Journal of Despotism) at the time remarkably referred to these democratic movements around the world as “siblings”.

year: 2011

title: Uia ngā pou o te whare ask the posts of the whare:  (Re)storying the whare in curriculum

authors: Heaton, Sharyn

subjects: Whare

abstract: This research investigated the construction of whare tapawhā discourses in national curricula since 1999 and (re)presents other Māori perspectives of how a whare (house, building, school of learning, curriculum) can be known. I explored the constitutions and subjectivities of a whare and its relationship to hauora, well-being and its dimensions. The central questions raised in this thesis are how has a whare model of hauora, well-being been signified within dominant education texts, and how could a Māori (re)envisioning of a whare assist future Māori-medium hauora learning area developments? Further elaborations on how a whare can be known and its potential contribution to future hauora learning area developments take priority as a focus within this thesis.
For this study, I developed ngā pou whakaaro, a theoretical, conceptual, and methodological framework characterised by unfolding layers of awareness (and reflection) that I applied when thinking and reading through texts. Texts included primary and secondary literature such as curricula policy, hauora redevelopment wānanga (meetings, discussions) notes, hauora redevelopment video, hauora Ministry of Education milestone reports and interview transcripts. Within these texts, I searched for significations and signifiers of how the whare tapawhā model of hauora, well-being or a whare had been (re)presented. I searched for what was clearly evident and the assumptions made about a whare, and critiqued omissions of what had not yet been said. These gaps provided an opportunity to rewrite and reproduce other texts. 
I initially critiqued dominant representations of the whare tapawhā model of hauora, well-being, as evident in English-medium policy texts. I argue that the whare tapawhā model and its nuances in national curricula and compulsory schooling are not only driven by education imperatives, such as the valuing of the Māori language and knowledge in compulsory schooling, but are also assimilative in that the knowledge presented is simplistic and the understandings align more with Eurocentric ideals of well-being, albeit in the Māori language. I show that simplified significations of a whare in educational discourse shape the fictions that the texts seek to represent.
And then, in reading otherwise (Caputo, 1997, p. 62), I examined other texts about a whare and its nuances beyond what is currently known in curricula. I interviewed two Māori pouako (teachers), one Māori-medium curriculum developer, a health practitioner, a kairongoā (healer), and two tohunga whakairo (master carvers) to draw out the possibilities that exist for (re)presenting another Māori perspective of a whare. This space provided an opportunity to transgress from how the whare tapawhā model of hauora, well-being has been represented in curricula in Aotearoa. 
The main ideas that emerged from the interviews and the process of reflecting on the responses of the poukōrero (interview participants) provoked thinking about the possibilities of how in-depth understandings of a whare could support a (re)envisioning of the potential of a whare in future hauora learning area developments. In order to (re)turn to thinking about the place of mātauranga Māori (Māori ways of knowing), and how a whare can be known and experienced by Māori beyond what is currently (re)presented in curricula, the whare of Mautini Aroaro was examined. 
Representations of a whare may be partial and fragmented, but such representations need to be (re)traced back to their parts and elaborated upon to deepen understandings of the possible contribution that a Māori perspective could offer future Māori-medium hauora learning area re-developments. There is no one way to know a whare, nor does it need to be restricted to pre-determined representations identified in curricula. Through a restoration process, I suggest we engage with people’s experiences of a whare on different terms and (re)claim understandings of a whare as a repository and library for future generations.

text: Uia ngā pou o te whare ask the posts of the whare:  (Re)storying the whare in curriculum This research investigated the construction of whare tapawhā discourses in national curricula since 1999 and (re)presents other Māori perspectives of how a whare (house, building, school of learning, curriculum) can be known. I explored the constitutions and subjectivities of a whare and its relationship to hauora, well-being and its dimensions. The central questions raised in this thesis are how has a whare model of hauora, well-being been signified within dominant education texts, and how could a Māori (re)envisioning of a whare assist future Māori-medium hauora learning area developments? Further elaborations on how a whare can be known and its potential contribution to future hauora learning area developments take priority as a focus within this thesis.
For this study, I developed ngā pou whakaaro, a theoretical, conceptual, and methodological framework characterised by unfolding layers of awareness (and reflection) that I applied when thinking and reading through texts. Texts included primary and secondary literature such as curricula policy, hauora redevelopment wānanga (meetings, discussions) notes, hauora redevelopment video, hauora Ministry of Education milestone reports and interview transcripts. Within these texts, I searched for significations and signifiers of how the whare tapawhā model of hauora, well-being or a whare had been (re)presented. I searched for what was clearly evident and the assumptions made about a whare, and critiqued omissions of what had not yet been said. These gaps provided an opportunity to rewrite and reproduce other texts. 
I initially critiqued dominant representations of the whare tapawhā model of hauora, well-being, as evident in English-medium policy texts. I argue that the whare tapawhā model and its nuances in national curricula and compulsory schooling are not only driven by education imperatives, such as the valuing of the Māori language and knowledge in compulsory schooling, but are also assimilative in that the knowledge presented is simplistic and the understandings align more with Eurocentric ideals of well-being, albeit in the Māori language. I show that simplified significations of a whare in educational discourse shape the fictions that the texts seek to represent.
And then, in reading otherwise (Caputo, 1997, p. 62), I examined other texts about a whare and its nuances beyond what is currently known in curricula. I interviewed two Māori pouako (teachers), one Māori-medium curriculum developer, a health practitioner, a kairongoā (healer), and two tohunga whakairo (master carvers) to draw out the possibilities that exist for (re)presenting another Māori perspective of a whare. This space provided an opportunity to transgress from how the whare tapawhā model of hauora, well-being has been represented in curricula in Aotearoa. 
The main ideas that emerged from the interviews and the process of reflecting on the responses of the poukōrero (interview participants) provoked thinking about the possibilities of how in-depth understandings of a whare could support a (re)envisioning of the potential of a whare in future hauora learning area developments. In order to (re)turn to thinking about the place of mātauranga Māori (Māori ways of knowing), and how a whare can be known and experienced by Māori beyond what is currently (re)presented in curricula, the whare of Mautini Aroaro was examined. 
Representations of a whare may be partial and fragmented, but such representations need to be (re)traced back to their parts and elaborated upon to deepen understandings of the possible contribution that a Māori perspective could offer future Māori-medium hauora learning area re-developments. There is no one way to know a whare, nor does it need to be restricted to pre-determined representations identified in curricula. Through a restoration process, I suggest we engage with people’s experiences of a whare on different terms and (re)claim understandings of a whare as a repository and library for future generations.

year: 2022