title: Kinds of conversational cooperation

authors: Lumsden, David

subjects: cooperative principle

abstract: The Cooperative Principle was the organizing principle in Grice’s pragmatics.  More recently, cooperation has played a reduced role in pragmatic theory.  The principle has been attacked on the grounds that people are not always or generally cooperative.  One response to that objection is to say that there are two kinds of cooperation and Grice’s principle only applies to the narrower kind, which concerns linguistic or formal cooperation.  I argue that such a distinction is only defensible if it is accepted that linguistic cooperation can be determined by an extra-linguistic goal.  To make distinctions among types of cooperation is helpful but this strategy does not remove all concerns about speakers who are not fully cooperative and in particular the operation of the principle needs to be qualified in situations of conflict of interest.  I propose that the principle, once qualified, can have a significant continuing role in pragmatic theory.

text: Kinds of conversational cooperation The Cooperative Principle was the organizing principle in Grice’s pragmatics.  More recently, cooperation has played a reduced role in pragmatic theory.  The principle has been attacked on the grounds that people are not always or generally cooperative.  One response to that objection is to say that there are two kinds of cooperation and Grice’s principle only applies to the narrower kind, which concerns linguistic or formal cooperation.  I argue that such a distinction is only defensible if it is accepted that linguistic cooperation can be determined by an extra-linguistic goal.  To make distinctions among types of cooperation is helpful but this strategy does not remove all concerns about speakers who are not fully cooperative and in particular the operation of the principle needs to be qualified in situations of conflict of interest.  I propose that the principle, once qualified, can have a significant continuing role in pragmatic theory.

year: 2008-03

title: Cross-Needle analog meter to monitor charge time for Lithium-Ion single cell

authors: Mohri, Hiroshi

subjects: Cross-Needle Meter

abstract: The Cross-Needle panel meter is an analog Standing wave ratio meter with a modified panel. It consists of two meters which are mirrored horizontally and 38mm apart. One needle indicates the forward travelling wave on a trans-mission line, while the other needle indicates reverse travelling wave. A third scale, occupying the area swept by both needles, shows Standing Wave Ratio (SWR), essentially reflection coefficient, typically of an antenna connected to a radio transmitter. This thesis reports on an adaption of this idea. The first needle shows current into a battery, the second needle indicates the voltage of the battery. There is also a third scale using contour lines which show the amount of time left until the battery is fully charged.
The contour lines are calculated and drawn using analytic geometry by predetermining the rotation of the two needles. Hence the amount of time left for the battery to fully charge can be read by simply looking at where the the two needles cross and estimating from the closest contour line that displays charge time. The input current scale is expanded logarithmically with a wide range from 1mA to 10A. This scale also evenly spreads the contour lines from 10 minutes to 1 week as opposed to a linear current scale, which causes the contour lines beyond 6 hours to cluster making it difficult to observe the charge time at low charge current inputs. The battery voltage scale is offset to suit the battery voltage range.
The meter has been implemented using an embedded microprocessor on a PCB that mounts at the rear of the meter housing. The prototype has been calibrated for a single 18650 Lithium-Ion battery which is a popular scenario for portable equipment. This project provides a manufacturing solution for a low cost, low power, portable Lithium-ion battery monitor which can be easily replicated.

text: Cross-Needle analog meter to monitor charge time for Lithium-Ion single cell The Cross-Needle panel meter is an analog Standing wave ratio meter with a modified panel. It consists of two meters which are mirrored horizontally and 38mm apart. One needle indicates the forward travelling wave on a trans-mission line, while the other needle indicates reverse travelling wave. A third scale, occupying the area swept by both needles, shows Standing Wave Ratio (SWR), essentially reflection coefficient, typically of an antenna connected to a radio transmitter. This thesis reports on an adaption of this idea. The first needle shows current into a battery, the second needle indicates the voltage of the battery. There is also a third scale using contour lines which show the amount of time left until the battery is fully charged.
The contour lines are calculated and drawn using analytic geometry by predetermining the rotation of the two needles. Hence the amount of time left for the battery to fully charge can be read by simply looking at where the the two needles cross and estimating from the closest contour line that displays charge time. The input current scale is expanded logarithmically with a wide range from 1mA to 10A. This scale also evenly spreads the contour lines from 10 minutes to 1 week as opposed to a linear current scale, which causes the contour lines beyond 6 hours to cluster making it difficult to observe the charge time at low charge current inputs. The battery voltage scale is offset to suit the battery voltage range.
The meter has been implemented using an embedded microprocessor on a PCB that mounts at the rear of the meter housing. The prototype has been calibrated for a single 18650 Lithium-Ion battery which is a popular scenario for portable equipment. This project provides a manufacturing solution for a low cost, low power, portable Lithium-ion battery monitor which can be easily replicated.

year: 2018

title: Treaty People Recognising and Marking Pākehā Culture in Aotearoa New Zealand

authors: Black, Rosanne Marjory

subjects: Pakeha culture

abstract: The suggestion that all people are cultural and live in cultural worlds acts to challenge members of culturally dominant groups as they tend to see their way of life as normal rather than cultural. Dominant group members usually talk about themselves in relation to their national identity (New Zealander, Australian, or American) rather than name being part of a cultural group within their nation state. This study, located in Aotearoa New Zealand, explores with a particular group of New Zealanders, how Pākehā who are members of the dominant group, may come to recognise themselves as being cultural, to name themselves culturally, and to mark aspects of their culture. The contribution that recognising culture makes to a decolonisation agenda is also explored. This study of Pākehā culture is approached from both a realist and a social constructionist perspective. Culture, an abstract concept, is largely theorised as a constructed notion in a historically structured location. How culture is recognised, and the ways it is produced and enacted, through relationships and interactions in the broader structures of New Zealand society were explored using realist thematic methods of analysis. Treaty people are a network of mostly Pākehā activist educators who have engaged in promoting knowledge of and support for Māori claims for justice under Te Tiriti o Waitangi (the Treaty of Waitangi was the document signed by Settlers and Māori leaders in 1840 to establish settlement arrangements). Treaty people are practised in talking about cultural issues largely through their engagement with Māori - Pākehā relationships. The research focused on the situations and processes that stimulated a group of thirty four ‘Treaty people’ to start thinking about themselves as cultural; about what it meant to have a cultural identity; and what they recognised as markers of their culture. I have been a member of this Treaty People network for many years and carry the dual positioning of being the researcher, and a participant, both as a member of the group and as a Pākehā. Data was collected over an eighteen month period from two focus groups in 2003 and 2005. These sessions were video and audio-recorded and later transcribed. I meet with available participants in their own locations early in 2005 and audio-recorded the conversations. The transcriptions and notes form the data for this study. My findings from this study include: • Culture was often first recognised through encounters with different cultural groups and usually when a person is in a situation where they are in a minority. Although, dominant group members do not always see their own daily practices and values as cultural they often name as cultural the practices and values of people different from them. • Recognising and naming ourselves as cultural and marking our culture were difficult tasks that go against the grain of dominance. • Pākehā culture was recognised in a number of ways. Treaty people recognised that there were other forms of knowing about the world and that dominant group members valued being ‘right’ and in control of knowledge. Coming to recognise themselves as cultural unsettled a sense of certainty about their position in the world, and opened up possibilities for new ways to engage in intercultural relationships where participation rather than being in control was valued. • Accepting the name Pākehā implied having a position of responsibility to tangata whenua and to the land. In turn those who have accepted being Pākehā receive a sense of belonging to Aotearoa and a place to stand in justice alongside Māori and other people who are culturally different from them. • While this thesis does not make explicit links between ‘being cultural’ and a decolonisation agenda the Treaty People participants named strategies to support decolonisation and challenge Pākehā dominance which include: recognising practices and values that are perpetuated through colonisation, in particular egalitarianism, assimilation and superiority; recognising Māori as tangata whenua (first people of the land) and Te Tiriti o Waitangi relationships; taking up the challenge to seek justice through striving to deal with past wrongs and to engage in equitable relationships with Māori. This thesis contributes to the psychology and social science literature as it serves to address the question “We don’t have a culture … do we?” I posit that all psychologists do have a culture and provide some rich descriptions, for those who are Pākehā, of how their culture may be recognised, how it might be described and talked about. This is a core cultural competency requirement for psychologists. My thesis also contribute to a growing body of literature from members of dominant groups, who are developing a discourse to explore and make visible their cultural or raced (whiteness) positions of power and privilege.

text: Treaty People Recognising and Marking Pākehā Culture in Aotearoa New Zealand The suggestion that all people are cultural and live in cultural worlds acts to challenge members of culturally dominant groups as they tend to see their way of life as normal rather than cultural. Dominant group members usually talk about themselves in relation to their national identity (New Zealander, Australian, or American) rather than name being part of a cultural group within their nation state. This study, located in Aotearoa New Zealand, explores with a particular group of New Zealanders, how Pākehā who are members of the dominant group, may come to recognise themselves as being cultural, to name themselves culturally, and to mark aspects of their culture. The contribution that recognising culture makes to a decolonisation agenda is also explored. This study of Pākehā culture is approached from both a realist and a social constructionist perspective. Culture, an abstract concept, is largely theorised as a constructed notion in a historically structured location. How culture is recognised, and the ways it is produced and enacted, through relationships and interactions in the broader structures of New Zealand society were explored using realist thematic methods of analysis. Treaty people are a network of mostly Pākehā activist educators who have engaged in promoting knowledge of and support for Māori claims for justice under Te Tiriti o Waitangi (the Treaty of Waitangi was the document signed by Settlers and Māori leaders in 1840 to establish settlement arrangements). Treaty people are practised in talking about cultural issues largely through their engagement with Māori - Pākehā relationships. The research focused on the situations and processes that stimulated a group of thirty four ‘Treaty people’ to start thinking about themselves as cultural; about what it meant to have a cultural identity; and what they recognised as markers of their culture. I have been a member of this Treaty People network for many years and carry the dual positioning of being the researcher, and a participant, both as a member of the group and as a Pākehā. Data was collected over an eighteen month period from two focus groups in 2003 and 2005. These sessions were video and audio-recorded and later transcribed. I meet with available participants in their own locations early in 2005 and audio-recorded the conversations. The transcriptions and notes form the data for this study. My findings from this study include: • Culture was often first recognised through encounters with different cultural groups and usually when a person is in a situation where they are in a minority. Although, dominant group members do not always see their own daily practices and values as cultural they often name as cultural the practices and values of people different from them. • Recognising and naming ourselves as cultural and marking our culture were difficult tasks that go against the grain of dominance. • Pākehā culture was recognised in a number of ways. Treaty people recognised that there were other forms of knowing about the world and that dominant group members valued being ‘right’ and in control of knowledge. Coming to recognise themselves as cultural unsettled a sense of certainty about their position in the world, and opened up possibilities for new ways to engage in intercultural relationships where participation rather than being in control was valued. • Accepting the name Pākehā implied having a position of responsibility to tangata whenua and to the land. In turn those who have accepted being Pākehā receive a sense of belonging to Aotearoa and a place to stand in justice alongside Māori and other people who are culturally different from them. • While this thesis does not make explicit links between ‘being cultural’ and a decolonisation agenda the Treaty People participants named strategies to support decolonisation and challenge Pākehā dominance which include: recognising practices and values that are perpetuated through colonisation, in particular egalitarianism, assimilation and superiority; recognising Māori as tangata whenua (first people of the land) and Te Tiriti o Waitangi relationships; taking up the challenge to seek justice through striving to deal with past wrongs and to engage in equitable relationships with Māori. This thesis contributes to the psychology and social science literature as it serves to address the question “We don’t have a culture … do we?” I posit that all psychologists do have a culture and provide some rich descriptions, for those who are Pākehā, of how their culture may be recognised, how it might be described and talked about. This is a core cultural competency requirement for psychologists. My thesis also contribute to a growing body of literature from members of dominant groups, who are developing a discourse to explore and make visible their cultural or raced (whiteness) positions of power and privilege.

year: 2010