title: Understanding Teacher Educators' Pedagogical and Technological Cultural Habitus (PATCH): An Ethnographic Study in the Maldives

authors: Adam, Aminath Shafiya

subjects: Pedagogy

abstract: A substantial body of literature discusses the complexity of integrating technology in teachers’ pedagogical practices (Mishra & Koehler, 2006). The literature over the last two decades, specifically suggests that teachers and teacher educators have shown limited pedagogical changes regardless of their frequent use of technologies in their teaching. However, the literature overlooks the impact teachers’ culture may have when investigating their use of technologies in their practices. Bourdieu (1977) argues that people’s practices are embodied within their cultures; hence they form habitus through their past and present experiences, both consciously and unconsciously. I argue that teachers’ pedagogical and technological practices cannot be fully understood without considering the social and cultural norms of their specific cultures. My thesis aims to explain the impact of Maldivian teacher educators’ culture and background on their pedagogical and technological practices. The main research question therefore is: How do teacher educators’ pedagogical and technological practices form in the Maldives? Sub-questions arising from this are: 
1) What are the social and cultural learning norms that influenced teacher educators’ use of technologies in their pedagogy? 
2) How does the institutional context influence teacher educators’ use of technologies in their pedagogical practice?
3) How do teacher educators form their pedagogical and technological practice?
  
My research used an ethnographic methodology, linked with Bourdieu’s (1977) habitus as a lens for exploring teacher educators’ practices in the Maldives. Data were gathered from eleven teacher educators who work in a Maldivian university context: using interviews, observations, focus groups and the hanging out approach. The findings were generated through grounded theory for capturing an in-depth understanding of how these teacher educators’ pedagogical and technological practices were formed. Key findings demonstrated that teacher educators’ pedagogical and technological practices were influenced by their own culture, early learning experiences in the Maldives, and their workplace (institutional context).  The study revealed that these teacher educators selected and used specific digital technologies available in their workplace to deliver content. As a result, they formed their pedagogical (content-oriented) and technological (PowerPoint-assisted) cultural habitus that most often mirrored their existing pedagogical thinking.
 
This study has contributed to the research field by recognising the impact of these teacher educators’ culture and background on their pedagogical and technological practices. It fills a critical gap (i.e. a connection between technology use, pedagogy, and culture) which has been neglected in the technology integration research and models. My research therefore, contributes a PATCH framework for understanding teacher educators’ pedagogical and technological habitus and an additional layer into the TPACK framework to represent teacher’s PATCH. Through applying Bourdieu’s habitus lens, I have devised a conceptual framework for investigating pedagogical contexts, an outline of ethnographic process and an analysis model for understanding qualitative data using various technological tools.

text: Understanding Teacher Educators' Pedagogical and Technological Cultural Habitus (PATCH): An Ethnographic Study in the Maldives A substantial body of literature discusses the complexity of integrating technology in teachers’ pedagogical practices (Mishra & Koehler, 2006). The literature over the last two decades, specifically suggests that teachers and teacher educators have shown limited pedagogical changes regardless of their frequent use of technologies in their teaching. However, the literature overlooks the impact teachers’ culture may have when investigating their use of technologies in their practices. Bourdieu (1977) argues that people’s practices are embodied within their cultures; hence they form habitus through their past and present experiences, both consciously and unconsciously. I argue that teachers’ pedagogical and technological practices cannot be fully understood without considering the social and cultural norms of their specific cultures. My thesis aims to explain the impact of Maldivian teacher educators’ culture and background on their pedagogical and technological practices. The main research question therefore is: How do teacher educators’ pedagogical and technological practices form in the Maldives? Sub-questions arising from this are: 
1) What are the social and cultural learning norms that influenced teacher educators’ use of technologies in their pedagogy? 
2) How does the institutional context influence teacher educators’ use of technologies in their pedagogical practice?
3) How do teacher educators form their pedagogical and technological practice?
  
My research used an ethnographic methodology, linked with Bourdieu’s (1977) habitus as a lens for exploring teacher educators’ practices in the Maldives. Data were gathered from eleven teacher educators who work in a Maldivian university context: using interviews, observations, focus groups and the hanging out approach. The findings were generated through grounded theory for capturing an in-depth understanding of how these teacher educators’ pedagogical and technological practices were formed. Key findings demonstrated that teacher educators’ pedagogical and technological practices were influenced by their own culture, early learning experiences in the Maldives, and their workplace (institutional context).  The study revealed that these teacher educators selected and used specific digital technologies available in their workplace to deliver content. As a result, they formed their pedagogical (content-oriented) and technological (PowerPoint-assisted) cultural habitus that most often mirrored their existing pedagogical thinking.
 
This study has contributed to the research field by recognising the impact of these teacher educators’ culture and background on their pedagogical and technological practices. It fills a critical gap (i.e. a connection between technology use, pedagogy, and culture) which has been neglected in the technology integration research and models. My research therefore, contributes a PATCH framework for understanding teacher educators’ pedagogical and technological habitus and an additional layer into the TPACK framework to represent teacher’s PATCH. Through applying Bourdieu’s habitus lens, I have devised a conceptual framework for investigating pedagogical contexts, an outline of ethnographic process and an analysis model for understanding qualitative data using various technological tools.

year: 2015

title: IP round-up: Recent decisions from the courts (May 2009)

authors: Kingsbury, Anna

subjects: court

abstract: Oraka Technologies Ltd v Geostel Vision Ltd (HO, Hamilton CIV 2005-419-809, 18 February 2009, AllanJ) This was a copyright case about asparagus grading equipment.

text: IP round-up: Recent decisions from the courts (May 2009) Oraka Technologies Ltd v Geostel Vision Ltd (HO, Hamilton CIV 2005-419-809, 18 February 2009, AllanJ) This was a copyright case about asparagus grading equipment.

year: 2009-05

title: Whanau Whakapakari: a Māori-centred approach to child rearing and Parent-training programmes

authors: Herbert, Averil May Lloyd

subjects: Whanau Whakapakari

abstract: The goal of this Whanau Whakapakari (Strengthening Families) research was to define critical aspects of Māori experiences and views on child-rearing practices, and to describe whanau (extended family) values and expectations for tamariki (children) and mokopuna (grandchildren).  Furthermore, these Māori views were included in culturally adapted parent-training programmes.  The overall aim was to devise an approach to emphasise client strengths and provide best outcomes for research participants.  Qualitative aspects included discussing the research processes in the Māori community by acknowledging the roles of whanau, hapu (sub-tribal), and iwi (tribal) structures.  I also identified the importance of pan-tribal and urban Māori groups in the current research.  As the project developed, an ongoing consultation and feedback protocol was established to ensure that Māori views on the research and the written outcomes were recognised.  In-depth interviews with kaumatua (elders), and focus groups with Māori service providers and Māori parents were analysed qualitatively to establish Māori values in child rearing and parenting, and the knowledge and skills that contribute to effective parenting and family functioning.  Values identified from these participants confirmed the central role of whanaungatanga (family connections), whakapapa (genealogy), and awhinatanga (support) for Māori. Two culturally adapted parent-training programmes, the Matuatanga (Parenting) Relationships Model and the Matuatanga Values Model programmes, were developed and compared with a Standard Parent Training programme.  The Matuatanga Relationships Model programme emphasised the importance of child, parent and whanau relationships and interactions.  The Matuatanga Values Model programme emphasised Māori values derived from the qualitative data - whanaungatanga, whakapapa and awhinatanga.  A range of pre- and post-training measures were undertaken to identify acceptable and appropriate measures for quantifying parent-training outcomes.  These included questions on support networks, parent expectations of children, parental self-efficacy, parental self-rating, critical-incident scenarios, and programme evaluation.  While 78 participants attended at least one of the research sessions 22 participants provided pre- and post-training measures for the Whanau Whakapakari programmes.  Results showed that there was a medium effect size improvement across all Standard Parent Training and Matuatanga Model programmes and a statistically significant improvement in the Standard Parent Training and Matuatanga Relationship Model programmes.  There were no statistically significant differences between the outcomes of the different programmes but qualitative differences from evaluation and feedback data were considered in identifying specific skills acquisition, general understanding and enjoyment components in the programmes.  Results from the different measures indicated that parent expectations and critical-incident scenario measures provided the most information on post-training changes.  Analysis of the outcome data with the attendance patterns confirmed the value of parent-training programmes per se and indicated that at least in the short term, parent effectiveness scores continued to improve for participants who continued to attend for more than one programme.  Programme follow-ups considered natural whanau supports in the Māori community and issues of social and cultural validity.  Integration of standard parent-training concepts and cultural concepts suggest a multi-dimensional approach which recognises parenting skills acquisition and cultural validation of whanau concepts relevant to parenting for Māori.

text: Whanau Whakapakari: a Māori-centred approach to child rearing and Parent-training programmes The goal of this Whanau Whakapakari (Strengthening Families) research was to define critical aspects of Māori experiences and views on child-rearing practices, and to describe whanau (extended family) values and expectations for tamariki (children) and mokopuna (grandchildren).  Furthermore, these Māori views were included in culturally adapted parent-training programmes.  The overall aim was to devise an approach to emphasise client strengths and provide best outcomes for research participants.  Qualitative aspects included discussing the research processes in the Māori community by acknowledging the roles of whanau, hapu (sub-tribal), and iwi (tribal) structures.  I also identified the importance of pan-tribal and urban Māori groups in the current research.  As the project developed, an ongoing consultation and feedback protocol was established to ensure that Māori views on the research and the written outcomes were recognised.  In-depth interviews with kaumatua (elders), and focus groups with Māori service providers and Māori parents were analysed qualitatively to establish Māori values in child rearing and parenting, and the knowledge and skills that contribute to effective parenting and family functioning.  Values identified from these participants confirmed the central role of whanaungatanga (family connections), whakapapa (genealogy), and awhinatanga (support) for Māori. Two culturally adapted parent-training programmes, the Matuatanga (Parenting) Relationships Model and the Matuatanga Values Model programmes, were developed and compared with a Standard Parent Training programme.  The Matuatanga Relationships Model programme emphasised the importance of child, parent and whanau relationships and interactions.  The Matuatanga Values Model programme emphasised Māori values derived from the qualitative data - whanaungatanga, whakapapa and awhinatanga.  A range of pre- and post-training measures were undertaken to identify acceptable and appropriate measures for quantifying parent-training outcomes.  These included questions on support networks, parent expectations of children, parental self-efficacy, parental self-rating, critical-incident scenarios, and programme evaluation.  While 78 participants attended at least one of the research sessions 22 participants provided pre- and post-training measures for the Whanau Whakapakari programmes.  Results showed that there was a medium effect size improvement across all Standard Parent Training and Matuatanga Model programmes and a statistically significant improvement in the Standard Parent Training and Matuatanga Relationship Model programmes.  There were no statistically significant differences between the outcomes of the different programmes but qualitative differences from evaluation and feedback data were considered in identifying specific skills acquisition, general understanding and enjoyment components in the programmes.  Results from the different measures indicated that parent expectations and critical-incident scenario measures provided the most information on post-training changes.  Analysis of the outcome data with the attendance patterns confirmed the value of parent-training programmes per se and indicated that at least in the short term, parent effectiveness scores continued to improve for participants who continued to attend for more than one programme.  Programme follow-ups considered natural whanau supports in the Māori community and issues of social and cultural validity.  Integration of standard parent-training concepts and cultural concepts suggest a multi-dimensional approach which recognises parenting skills acquisition and cultural validation of whanau concepts relevant to parenting for Māori.

year: 2001