title: Assessment for learning in primary technology classrooms

authors: Moreland, Judy

subjects: primary

abstract: Emerging international research suggests that enhancing teacher student assessment for learning (AfL) interactions is a key to enhancing student learning. Planning frameworks that make explicit the multiple dimensions of technology can be used to extend teacher knowledge and focus interaction. Effective AfL interactions in technology encompass the multidimensional nature of technology, help students build continuity and coherence between ideas and actions over time, and are multimodal. AfL in primary technology classrooms is complex. Yet in this complexity there are rich opportunities for effective AfL interactions that contribute to students’ technology
learning.

text: Assessment for learning in primary technology classrooms Emerging international research suggests that enhancing teacher student assessment for learning (AfL) interactions is a key to enhancing student learning. Planning frameworks that make explicit the multiple dimensions of technology can be used to extend teacher knowledge and focus interaction. Effective AfL interactions in technology encompass the multidimensional nature of technology, help students build continuity and coherence between ideas and actions over time, and are multimodal. AfL in primary technology classrooms is complex. Yet in this complexity there are rich opportunities for effective AfL interactions that contribute to students’ technology
learning.

year: 2007

title: Discriminating cool-water from warm-water carbonates and their diagenetic environments using element geochemistry: the Oligocene Tikorangi Formation (Taranaki Basin) and the dolomite effect

authors: Hood, Steven D.

subjects: carbonate geochemistry

abstract: Fields portrayed within bivariate element plots have been used to distinguish between carbonates formed in warm- (tropical) water and cool- (temperate) water depositional settings. Here, element concentrations (Ca, Mg, Sr, Na, Fe, and Mn) have been determined for the carbonate fraction of bulk samples from the late Oligocene Tikorangi Formation, a subsurface, mixed dolomite-calcite, cool-water limestone sequence in Taranaki Basin, New Zealand. While the occurrence of dolomite is rare in New Zealand Cenozoic carbonates, and in cool-water carbonates more generally, the dolomite in the Tikorangi carbonates is shown to have a dramatic effect on the "traditional" positioning of cool-water limestone fields within bivariate element plots. Rare undolomitised, wholly calcitic carbonate samples in the Tikorangi Formation have the following average composition: Mg 2800 ppm; Ca 319 100 ppm; Na 800 ppm; Fe 6300 ppm; Sr 2400 ppm; and Mn 300 ppm. Tikorangi Formation dolomite-rich samples (>15% dolomite) have average values of: Mg 53 400 ppm; Ca 290 400 ppm; Na 4700 ppm; Fe 28 100 ppm; Sr 5400 ppm; and Mn 500 ppm. Element-element plots for dolomite-bearing samples show elevated Mg, Na, and Sr values compared with most other low-Mg calcite New Zealand Cenozoic limestones. The increased trace element contents are directly attributable to the trace element-enriched nature of the burial-derived dolomites, termed here the "dolomite effect". Fe levels in the Tikorangi Formation carbonates far exceed both modern and ancient cool-water and warm-water analogues, while Sr values are also higher than those in modern Tasmanian cool-water carbonates, and approach modern Bahaman warm-water carbonate values. Trace element data used in conjunction with more traditional petrographic data have aided in the diagenetic interpretation of the carbonate-dominated Tikorangi sequence. The geochemical results have been particularly useful for providing more definitive evidence for deep burial dolomitisation of the deposits under the influence of marine-modified pore fluids.

text: Discriminating cool-water from warm-water carbonates and their diagenetic environments using element geochemistry: the Oligocene Tikorangi Formation (Taranaki Basin) and the dolomite effect Fields portrayed within bivariate element plots have been used to distinguish between carbonates formed in warm- (tropical) water and cool- (temperate) water depositional settings. Here, element concentrations (Ca, Mg, Sr, Na, Fe, and Mn) have been determined for the carbonate fraction of bulk samples from the late Oligocene Tikorangi Formation, a subsurface, mixed dolomite-calcite, cool-water limestone sequence in Taranaki Basin, New Zealand. While the occurrence of dolomite is rare in New Zealand Cenozoic carbonates, and in cool-water carbonates more generally, the dolomite in the Tikorangi carbonates is shown to have a dramatic effect on the "traditional" positioning of cool-water limestone fields within bivariate element plots. Rare undolomitised, wholly calcitic carbonate samples in the Tikorangi Formation have the following average composition: Mg 2800 ppm; Ca 319 100 ppm; Na 800 ppm; Fe 6300 ppm; Sr 2400 ppm; and Mn 300 ppm. Tikorangi Formation dolomite-rich samples (>15% dolomite) have average values of: Mg 53 400 ppm; Ca 290 400 ppm; Na 4700 ppm; Fe 28 100 ppm; Sr 5400 ppm; and Mn 500 ppm. Element-element plots for dolomite-bearing samples show elevated Mg, Na, and Sr values compared with most other low-Mg calcite New Zealand Cenozoic limestones. The increased trace element contents are directly attributable to the trace element-enriched nature of the burial-derived dolomites, termed here the "dolomite effect". Fe levels in the Tikorangi Formation carbonates far exceed both modern and ancient cool-water and warm-water analogues, while Sr values are also higher than those in modern Tasmanian cool-water carbonates, and approach modern Bahaman warm-water carbonate values. Trace element data used in conjunction with more traditional petrographic data have aided in the diagenetic interpretation of the carbonate-dominated Tikorangi sequence. The geochemical results have been particularly useful for providing more definitive evidence for deep burial dolomitisation of the deposits under the influence of marine-modified pore fluids.

year: 2004-12-01

title: The Transformative Possibilities of 'Noticing' in Community Gardening and my Life

authors: Casey-Cox, Anna Mary

subjects: Globalised Capitalism

abstract: The growing gap between rich and poor and the degradation of the planet are among the systemically generated outcomes increasingly associated with contemporary capitalism. This association is made by scholarly, professional and technical experts and spiritual leaders from across the political spectrum. Among them are Joseph Stiglitz, Vandana Shiva, Bill McKibben and Pope Francis. The negative social impact associated with the privileging of capitalist interests manifest in a globalising corporate logic during the 1990s, was critically documented by Jane Kelsey (1999). In the ongoing pursuit of the neo-liberal agenda globally, Kelsey (2013) argues that significant decisions are often made behind closed doors with little chance of democratic influence, particularly by those who may come to suffer from their ramifications. Popular uprisings, such as the Occupy Wall Street Movement, attest to the widespread concern of many. Activist scholar, Slavoj Žižek (2012) urges the embedding of the occupiers’ concerns beyond the visible spectacle of the movement. He urges wider commitment to the transformation of the issues of their concern in the very fabric of daily life. My work presented in this thesis is one attempt to contribute to this call.

Through my investigation into the apparent impact of corporate capitalism, I have come to notice ever more acutely, as encouraged by Seo and Creed (2002), the value contradictions within the institutional logics that support capitalism and the logics of other significant institutions that I allow influence on my life. My research drew me towards concurrence with the views of critical organisational theorists such as Deetz (1992) and Dyer, Humphries, Fitzgibbons and Hurd (2014). These theorists provide the proposition that the contemporary form of globalisation is orchestrated through the normalised workings and values of global corporations that spread a competitive ordering, selectively atomise individuals and pit one against the other. I call this the ‘dominant order(ing) of daily lives’ that draws the privileged and the oppressed into a way of being that sustains privilege and oppression while espousing values of justice.

My research contributes to the body of knowledge concerned with how a sense of responsibility and transformative agency may be developed amongst privileged peoples. It is in the projects of community gardening and my life that I have chosen to ‘notice’ the prevalence of a mechanistic, functionalist world view that infuses the moral limitations of dominant order. I have been attentive to noticing how this order influences the [un]ethical decisions of daily life. I suggest that increasing the awareness of the privileged to the working of dominant order and to the interconnectedness of life is important to our ability to ‘notice’ institutional contradictions and thus the possibilities of our transformation. My attention to ‘noticing’ has heightened my discomfort with the current institutional arrangements and prompted me to reflect, talk with others, try new things and seek a more attentive way of being. My research endorses the suggestion made by Dyer et al. (2014) that conscientising the privileged to the workings of dominant order, and the ways we are implicated in the maintenance of this ordering, is important work for educators to pursue. 

Through my research I have identified ideas that may mitigate against concerning assumptions amongst the privileged that ‘community gardening’ and the projects of local food are ‘naturally virtuous’ including: listening to the stories of the oppressed, knowing who we are in the context of these stories, holding our own discomfort and questioning how we may be responsible. As an outcome of my research, I  posit that the reprioritisation and valuing of interconnection and ‘concern for others’ in the day to day lives of the privileged may be achieved through the development of relational identities, storytelling that highlights interconnection and spiritual ritual. Community gardening can draw the privileged into being with the oppressed; enabling an understanding of shared and common humanity that I suggest is motivating of reflection and the construction of new social interactions. 

My investigations drew me more deeply into the insights and commitments of people of an indigenous, Earth-centred, life-affirming spiritual tradition who are among those who articulate an interconnected worldview and ways of being human. My research highlights that when commitment is given to a relationship with people of these traditions, those who are largely (but never wholly) colonised to the dominant order may ‘notice’ and rediscover the possibilities of interconnected ways of seeing and being human. Listening to the holders of life-affirming traditions can enable ‘noticing’ of, and resistance to, the dominating ideas of capitalist projections that are mechanistic and competitive in form. In the context of Aotearoa New Zealand, my research suggests that bicultural relationship may be developed by Pākehā through listening to Te Ao Māori authority and engaging in practical actions that support related Māori aspirations. This relationship may interrupt the potential dominance of Pākehā ways of being. 

My first person action research has involved reflection, ‘noticing’, conversation and action in dynamic interplay. I have recorded this dynamic interplay and discerned together with others, through ongoing co-inquiry relationship and dialogue, the transformative possibilities of ‘noticing’ the ways that we, as people who would like to be considered ‘just’, are human. I have woven a narrative, presented in this report that is compelling to me, to my co-inquirers and to others.  I have assessed the value of my inquiry by the way it stirs thinking, reflection and transformative action in those who engage with it. 

‘Noticing’ dominant order and the unconscious stream of oppressive action in the day to day life of the privileged is difficult and challenging work. This work may generate conflict and discomfort for the researcher and the people connected with and through the research. I posit that such discomfort is important to reflection and to developing a form of sensitivity that draws ethical attention to the systemic causes of such degradation that sustains the privilege of many. The potential challenging of privilege that ‘noticing’ promotes requires a relational dynamic that is open, non-competitive, non-oppositional and potentially inconclusive.  Including this Socratic dynamic in research methods, and in ‘noticing’, is important for researchers whose ability to shed light on the challenging terrain of social change requires relationships of openness and dialogue. 

When grounded in a critique of dominant order, ‘noticing’ disturbs otherwise inoculated, rationalised and normalised privileges. Just as the disturbance of soil is necessary for the settling of a new seed, so too is the disturbance of our minds necessary for our awakening and the growth of our ‘noticing’ and an interconnected worldview. ‘Noticing’ enables the privileged to identify ways of being human that reprioritise the diminished valuing of interdependency.

text: The Transformative Possibilities of 'Noticing' in Community Gardening and my Life The growing gap between rich and poor and the degradation of the planet are among the systemically generated outcomes increasingly associated with contemporary capitalism. This association is made by scholarly, professional and technical experts and spiritual leaders from across the political spectrum. Among them are Joseph Stiglitz, Vandana Shiva, Bill McKibben and Pope Francis. The negative social impact associated with the privileging of capitalist interests manifest in a globalising corporate logic during the 1990s, was critically documented by Jane Kelsey (1999). In the ongoing pursuit of the neo-liberal agenda globally, Kelsey (2013) argues that significant decisions are often made behind closed doors with little chance of democratic influence, particularly by those who may come to suffer from their ramifications. Popular uprisings, such as the Occupy Wall Street Movement, attest to the widespread concern of many. Activist scholar, Slavoj Žižek (2012) urges the embedding of the occupiers’ concerns beyond the visible spectacle of the movement. He urges wider commitment to the transformation of the issues of their concern in the very fabric of daily life. My work presented in this thesis is one attempt to contribute to this call.

Through my investigation into the apparent impact of corporate capitalism, I have come to notice ever more acutely, as encouraged by Seo and Creed (2002), the value contradictions within the institutional logics that support capitalism and the logics of other significant institutions that I allow influence on my life. My research drew me towards concurrence with the views of critical organisational theorists such as Deetz (1992) and Dyer, Humphries, Fitzgibbons and Hurd (2014). These theorists provide the proposition that the contemporary form of globalisation is orchestrated through the normalised workings and values of global corporations that spread a competitive ordering, selectively atomise individuals and pit one against the other. I call this the ‘dominant order(ing) of daily lives’ that draws the privileged and the oppressed into a way of being that sustains privilege and oppression while espousing values of justice.

My research contributes to the body of knowledge concerned with how a sense of responsibility and transformative agency may be developed amongst privileged peoples. It is in the projects of community gardening and my life that I have chosen to ‘notice’ the prevalence of a mechanistic, functionalist world view that infuses the moral limitations of dominant order. I have been attentive to noticing how this order influences the [un]ethical decisions of daily life. I suggest that increasing the awareness of the privileged to the working of dominant order and to the interconnectedness of life is important to our ability to ‘notice’ institutional contradictions and thus the possibilities of our transformation. My attention to ‘noticing’ has heightened my discomfort with the current institutional arrangements and prompted me to reflect, talk with others, try new things and seek a more attentive way of being. My research endorses the suggestion made by Dyer et al. (2014) that conscientising the privileged to the workings of dominant order, and the ways we are implicated in the maintenance of this ordering, is important work for educators to pursue. 

Through my research I have identified ideas that may mitigate against concerning assumptions amongst the privileged that ‘community gardening’ and the projects of local food are ‘naturally virtuous’ including: listening to the stories of the oppressed, knowing who we are in the context of these stories, holding our own discomfort and questioning how we may be responsible. As an outcome of my research, I  posit that the reprioritisation and valuing of interconnection and ‘concern for others’ in the day to day lives of the privileged may be achieved through the development of relational identities, storytelling that highlights interconnection and spiritual ritual. Community gardening can draw the privileged into being with the oppressed; enabling an understanding of shared and common humanity that I suggest is motivating of reflection and the construction of new social interactions. 

My investigations drew me more deeply into the insights and commitments of people of an indigenous, Earth-centred, life-affirming spiritual tradition who are among those who articulate an interconnected worldview and ways of being human. My research highlights that when commitment is given to a relationship with people of these traditions, those who are largely (but never wholly) colonised to the dominant order may ‘notice’ and rediscover the possibilities of interconnected ways of seeing and being human. Listening to the holders of life-affirming traditions can enable ‘noticing’ of, and resistance to, the dominating ideas of capitalist projections that are mechanistic and competitive in form. In the context of Aotearoa New Zealand, my research suggests that bicultural relationship may be developed by Pākehā through listening to Te Ao Māori authority and engaging in practical actions that support related Māori aspirations. This relationship may interrupt the potential dominance of Pākehā ways of being. 

My first person action research has involved reflection, ‘noticing’, conversation and action in dynamic interplay. I have recorded this dynamic interplay and discerned together with others, through ongoing co-inquiry relationship and dialogue, the transformative possibilities of ‘noticing’ the ways that we, as people who would like to be considered ‘just’, are human. I have woven a narrative, presented in this report that is compelling to me, to my co-inquirers and to others.  I have assessed the value of my inquiry by the way it stirs thinking, reflection and transformative action in those who engage with it. 

‘Noticing’ dominant order and the unconscious stream of oppressive action in the day to day life of the privileged is difficult and challenging work. This work may generate conflict and discomfort for the researcher and the people connected with and through the research. I posit that such discomfort is important to reflection and to developing a form of sensitivity that draws ethical attention to the systemic causes of such degradation that sustains the privilege of many. The potential challenging of privilege that ‘noticing’ promotes requires a relational dynamic that is open, non-competitive, non-oppositional and potentially inconclusive.  Including this Socratic dynamic in research methods, and in ‘noticing’, is important for researchers whose ability to shed light on the challenging terrain of social change requires relationships of openness and dialogue. 

When grounded in a critique of dominant order, ‘noticing’ disturbs otherwise inoculated, rationalised and normalised privileges. Just as the disturbance of soil is necessary for the settling of a new seed, so too is the disturbance of our minds necessary for our awakening and the growth of our ‘noticing’ and an interconnected worldview. ‘Noticing’ enables the privileged to identify ways of being human that reprioritise the diminished valuing of interdependency.

year: 2014