title: “Who am I to tell them how to coach”: A critical analysis of the work and learning of coach developers in Aotearoa, New Zealand

authors: Davidson, James

subjects: Coach

abstract: This thesis shares research undertaken in New Zealand on the learning and development of sports coach developers. It specifically focuses attention on how coach developers understand and perform their roles. Drawing on multiple semi-structured interviews, observations and reflexive insights, the research highlights the idiosyncratic, complex nature of coach developers’ learning and development. Specifically, the data highlighted a level of ambiguity around their role and competing ideologies on how to best facilitate coaches’ learning. For example, coach developers often entered the role with deeply held beliefs about learning formed through personal biography and a lifetime of learning. However, the data highlighted the multiple and competing interests and networks of power that influenced their beliefs and practices about effective coach development. This tension provided instances of ideological conflict, and a requirement for social, cultural, and contextual literacy within their individual coach development ecosystems. Finally, of interest was the ways in which the research interviews provided a learning intervention and an opportunity to reflect on previously unexplored understandings of their roles. This allowed coach developers the opportunity to reflect, build, craft, and even develop their own personal understanding of their roles. This further underlined the differential impact of existing coach developer training programmes and the need for structured reflective conversations in practitioner development. The research therefore offers novel insights into an important and previously underexplored aspect of the coach development landscape and has implications for informing coach developer trainers.

text: “Who am I to tell them how to coach”: A critical analysis of the work and learning of coach developers in Aotearoa, New Zealand This thesis shares research undertaken in New Zealand on the learning and development of sports coach developers. It specifically focuses attention on how coach developers understand and perform their roles. Drawing on multiple semi-structured interviews, observations and reflexive insights, the research highlights the idiosyncratic, complex nature of coach developers’ learning and development. Specifically, the data highlighted a level of ambiguity around their role and competing ideologies on how to best facilitate coaches’ learning. For example, coach developers often entered the role with deeply held beliefs about learning formed through personal biography and a lifetime of learning. However, the data highlighted the multiple and competing interests and networks of power that influenced their beliefs and practices about effective coach development. This tension provided instances of ideological conflict, and a requirement for social, cultural, and contextual literacy within their individual coach development ecosystems. Finally, of interest was the ways in which the research interviews provided a learning intervention and an opportunity to reflect on previously unexplored understandings of their roles. This allowed coach developers the opportunity to reflect, build, craft, and even develop their own personal understanding of their roles. This further underlined the differential impact of existing coach developer training programmes and the need for structured reflective conversations in practitioner development. The research therefore offers novel insights into an important and previously underexplored aspect of the coach development landscape and has implications for informing coach developer trainers.

year: 2021

title: Nonlinear Effects in Three-minute Oscillations of the Solar Chromosphere. II. Measurement of Nonlinearity Parameters at Different Atmospheric Levels

authors: Chae, Jongchul

subjects: Science & Technology

abstract: Recent theoretical studies suggest that the nonlinearity of three-minute velocity oscillations at each atmospheric level can be quantified by the two independent parameters—the steepening parameter and the velocity amplitude parameter. For the first time, we measured these two parameters at different atmospheric levels by analyzing a set of spectral lines formed at different heights of sunspots ranging from the temperature minimum to the transition region. The spectral data were taken by the Fast Imaging Solar Spectrograph of the Goode Solar Telescope, and by the Interface Region Imaging Spectrograph. As a result, from the wavelet power spectra of the velocity oscillations at different heights, we clearly identified the growth of the second harmonic oscillations associated with the steepening of the velocity oscillation, indicating that higher-frequency oscillations of periods of 1.2 to 1.5 minutes originate from the nonlinearity of the three-minute oscillations in the upper chromosphere. We also found that the variation of the measured nonlinearity parameters is consistent with the theoretical expectation that the nonlinearity of the three-minute oscillations increases with height, and shock waves form in the upper chromosphere. There are, however, discrepancies as well between theory and observations, suggesting the need to improve both theory and the measurement technique.

text: Nonlinear Effects in Three-minute Oscillations of the Solar Chromosphere. II. Measurement of Nonlinearity Parameters at Different Atmospheric Levels Recent theoretical studies suggest that the nonlinearity of three-minute velocity oscillations at each atmospheric level can be quantified by the two independent parameters—the steepening parameter and the velocity amplitude parameter. For the first time, we measured these two parameters at different atmospheric levels by analyzing a set of spectral lines formed at different heights of sunspots ranging from the temperature minimum to the transition region. The spectral data were taken by the Fast Imaging Solar Spectrograph of the Goode Solar Telescope, and by the Interface Region Imaging Spectrograph. As a result, from the wavelet power spectra of the velocity oscillations at different heights, we clearly identified the growth of the second harmonic oscillations associated with the steepening of the velocity oscillation, indicating that higher-frequency oscillations of periods of 1.2 to 1.5 minutes originate from the nonlinearity of the three-minute oscillations in the upper chromosphere. We also found that the variation of the measured nonlinearity parameters is consistent with the theoretical expectation that the nonlinearity of the three-minute oscillations increases with height, and shock waves form in the upper chromosphere. There are, however, discrepancies as well between theory and observations, suggesting the need to improve both theory and the measurement technique.

year: 2018

title: Faith, politics and reconciliation: the Roman Catholic Church, New Zealand Maori and indigenous Australians

authors: O'Sullivan, Dominic

abstract: The Roman Catholic Church claims from Jesus Christ a mission to teach consistently religious ideals in accordance with its understanding of God’s constant truth. These ideals include the belief that human creation in the image and likeness of God establishes rights to dignity, to culture, to religious freedom, to self-determination and a share in the common good. These ideals form the basis of the unique contribution to human affairs which the Church claims it can make. Although these are religious goals for the Church, they require political realisation, which means that the Church cannot but be alert to the formation of alliances of common intellectual aspiration around concrete political issues so that secular expression and context can be given to the magisterium (the Church’s body of teaching). At the same time the Catholic hierarchy is conscious of a need for caution in how it responds to political events lest that religious mission be compromised by a perception of it as a partisan political lobby group, thus lessening its capacity to make its unique contribution to human affairs. 

The Second Vatican Council reaffirmed that the Church’s religious objectives do not exist in isolation from the political order because human law, which is developed through the secular political process, should conform to the religious natural law. Prior to the Council’s reaffirmation the Australian and New Zealand Churches generally, but not exclusively, understated or misunderstood this relationship and became impotent in challenging secular objectives inconsistent with religious aspiration. In contrast when the Church has accepted the relationship, as it has since the Second Vatican Council, it has positioned itself to identify opportunities to give secular context and expression to religious thought. Such opportunities increased from the 1960s onwards as political developments in both Australia and New Zealand saw a secular questioning of racism and a broadening of the parameters of secular political debate to the extent that established Catholic thought was shifted from the fringes to the widening mainstream of public opinion on indigenous policy. 

Although the Second Vatican Council required attention to the relationship between religious ends and political means, the changing secular environment was a significant factor in encouraging public advocacy in support of indigenous aspiration, which peaked in Australia in the 1990s with substantial Church interest in the native title debate and with the Church playing a leading role in the entrenchment of reconciliation - a religious concept - on the Australian political landscape. In New Zealand there has been an equal but less vocal interest in reconciliation because the political process itself established the Treaty of Waitangi as a political context for reconciliation and a context around which the Church has been able to focus its interest in the advancement of Maori aspiration. Yet, while the Treaty of Waitangi and the associated bicultural discourse have provided contexts for the expression of religious principle, they have also detracted from the Church’s use of its own magisterium as the moral authority for the articulation of its aspirations for Maori.

text: Faith, politics and reconciliation: the Roman Catholic Church, New Zealand Maori and indigenous Australians The Roman Catholic Church claims from Jesus Christ a mission to teach consistently religious ideals in accordance with its understanding of God’s constant truth. These ideals include the belief that human creation in the image and likeness of God establishes rights to dignity, to culture, to religious freedom, to self-determination and a share in the common good. These ideals form the basis of the unique contribution to human affairs which the Church claims it can make. Although these are religious goals for the Church, they require political realisation, which means that the Church cannot but be alert to the formation of alliances of common intellectual aspiration around concrete political issues so that secular expression and context can be given to the magisterium (the Church’s body of teaching). At the same time the Catholic hierarchy is conscious of a need for caution in how it responds to political events lest that religious mission be compromised by a perception of it as a partisan political lobby group, thus lessening its capacity to make its unique contribution to human affairs. 

The Second Vatican Council reaffirmed that the Church’s religious objectives do not exist in isolation from the political order because human law, which is developed through the secular political process, should conform to the religious natural law. Prior to the Council’s reaffirmation the Australian and New Zealand Churches generally, but not exclusively, understated or misunderstood this relationship and became impotent in challenging secular objectives inconsistent with religious aspiration. In contrast when the Church has accepted the relationship, as it has since the Second Vatican Council, it has positioned itself to identify opportunities to give secular context and expression to religious thought. Such opportunities increased from the 1960s onwards as political developments in both Australia and New Zealand saw a secular questioning of racism and a broadening of the parameters of secular political debate to the extent that established Catholic thought was shifted from the fringes to the widening mainstream of public opinion on indigenous policy. 

Although the Second Vatican Council required attention to the relationship between religious ends and political means, the changing secular environment was a significant factor in encouraging public advocacy in support of indigenous aspiration, which peaked in Australia in the 1990s with substantial Church interest in the native title debate and with the Church playing a leading role in the entrenchment of reconciliation - a religious concept - on the Australian political landscape. In New Zealand there has been an equal but less vocal interest in reconciliation because the political process itself established the Treaty of Waitangi as a political context for reconciliation and a context around which the Church has been able to focus its interest in the advancement of Maori aspiration. Yet, while the Treaty of Waitangi and the associated bicultural discourse have provided contexts for the expression of religious principle, they have also detracted from the Church’s use of its own magisterium as the moral authority for the articulation of its aspirations for Maori.

year: 2003