title: E kui Rāwinia

authors: Maxwell, Te Kahautu

subjects: Waiata tangi

abstract: He waiata tangi tēnei mō Rāwinia Te Kani he uri nō Te Whakatōhea.  I whānau mai a Rāwinia ki roto o Ngāti Rua he hapū nō Te Whakatōhea, i pakeke mai ia ki roto o Ngāti Rua ki Ōmarumutu, ā, i kuraina ia ki reira.  He wahine rongonui a Rāwinia ki roto o Tūranga i moe ia i a Tokorua Te Kani he ariki nō roto o Tūranga.  Hoi anō he wahine haka a Rāwinia he kuia tāngia ki te moko kauae me te tautoko i ngā mokopū wānanga puta i te motu.  He waiata tangi tēnei mōna nā tana iwi a Te Whakatōhea.

text: E kui Rāwinia He waiata tangi tēnei mō Rāwinia Te Kani he uri nō Te Whakatōhea.  I whānau mai a Rāwinia ki roto o Ngāti Rua he hapū nō Te Whakatōhea, i pakeke mai ia ki roto o Ngāti Rua ki Ōmarumutu, ā, i kuraina ia ki reira.  He wahine rongonui a Rāwinia ki roto o Tūranga i moe ia i a Tokorua Te Kani he ariki nō roto o Tūranga.  Hoi anō he wahine haka a Rāwinia he kuia tāngia ki te moko kauae me te tautoko i ngā mokopū wānanga puta i te motu.  He waiata tangi tēnei mōna nā tana iwi a Te Whakatōhea.

year: 2016

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

title: Promoting higher levels of reflective writing in student journals

authors: Hume, Anne Christine

subjects: levels of reflective writing

abstract: This paper traces the development over several years of an initiative involving student journals that was introduced into a tertiary science education course for pre-service teachers to promote enhanced learning of how to teach science. Very soon after introducing the journals into course work the lecturer began engaging in 'unplanned' informal reflection (reflection-in-action and reflection-on-action) when she witnessed the shallow, often trivial nature of her students' reflective writing and the lack of pedagogical insights they were gaining from the exercise. Motivated by her own ongoing scholarship the lecturer introduced purposeful coaching of reflective skills into her pedagogy to scaffold students' learning and promote more useful reflection. The impact of these interventions on students' reflective capabilities and learning were investigated using a formal action research cycle. Findings indicate that student teachers' reflective skills improved and resulted in deeper and more focused thinking about how to teach science for learning.

text: Promoting higher levels of reflective writing in student journals This paper traces the development over several years of an initiative involving student journals that was introduced into a tertiary science education course for pre-service teachers to promote enhanced learning of how to teach science. Very soon after introducing the journals into course work the lecturer began engaging in 'unplanned' informal reflection (reflection-in-action and reflection-on-action) when she witnessed the shallow, often trivial nature of her students' reflective writing and the lack of pedagogical insights they were gaining from the exercise. Motivated by her own ongoing scholarship the lecturer introduced purposeful coaching of reflective skills into her pedagogy to scaffold students' learning and promote more useful reflection. The impact of these interventions on students' reflective capabilities and learning were investigated using a formal action research cycle. Findings indicate that student teachers' reflective skills improved and resulted in deeper and more focused thinking about how to teach science for learning.

year: 2009