title: The Solution to the problem of the individuation of actions

authors: Jones, Donald Robert

abstract: How many possible answers are there to the problem of the individuation of actions? In this dissertation I shall confine myself to but two answers. I will not state categorically that there are no other lines of approach to the problem. I am, however, reasonably confident that no other line is at all feasible and that no one has formulated one. There is the possibility of blending the two answers with which I shall deal, but such a blending would at best be mere temporising. It should become obvious that the two answers are mutually antagonistic and that no such blending could be convincingly defended.

text: The Solution to the problem of the individuation of actions How many possible answers are there to the problem of the individuation of actions? In this dissertation I shall confine myself to but two answers. I will not state categorically that there are no other lines of approach to the problem. I am, however, reasonably confident that no other line is at all feasible and that no one has formulated one. There is the possibility of blending the two answers with which I shall deal, but such a blending would at best be mere temporising. It should become obvious that the two answers are mutually antagonistic and that no such blending could be convincingly defended.

year: 1973

title: Teaching is political: Introduction

authors: Earl Rinehart, (Suzanne) Kerry

abstract: Teaching is political. Paul Thomas, Professor of Education, Furman University wrote on his blog (15 February 2017), “Everything involving humans is necessarily political, even and especially teaching and learning.” Thomas goes on, “Therefore, no teacher at any level can truly be apolitical, objective. Taking a neutral or objective pose is a political choice, and an endorsement of the status quo.” Here Thomas is echoing Paulo Freire’s well-known proposition, “Washing one’s hands of the conflict between the powerful and the powerless means to side with the powerful, not to be neutral” (1984, p. 524). In this New Zealand election year (2017), we invited John O’Neill, Martin Thrupp and Liz Gordon to speak to teachers and school leaders about their particular current educational concerns. It was the intention to provide food for thought for teachers/school leaders and to encourage dialogue around the dinner party table, BBQ or other social gathering where the election might be discussed.

text: Teaching is political: Introduction Teaching is political. Paul Thomas, Professor of Education, Furman University wrote on his blog (15 February 2017), “Everything involving humans is necessarily political, even and especially teaching and learning.” Thomas goes on, “Therefore, no teacher at any level can truly be apolitical, objective. Taking a neutral or objective pose is a political choice, and an endorsement of the status quo.” Here Thomas is echoing Paulo Freire’s well-known proposition, “Washing one’s hands of the conflict between the powerful and the powerless means to side with the powerful, not to be neutral” (1984, p. 524). In this New Zealand election year (2017), we invited John O’Neill, Martin Thrupp and Liz Gordon to speak to teachers and school leaders about their particular current educational concerns. It was the intention to provide food for thought for teachers/school leaders and to encourage dialogue around the dinner party table, BBQ or other social gathering where the election might be discussed.

year: 2017

title: The Māori female - her body, spirituality, sacredness and mana : a space within spaces

authors: August, Wikitoria

subjects: Body image in women

abstract: This thesis is an exploration of bodily rituals, practices and cultural spaces of the female Māori body. Critical social theories and Kaupapa Māori research paradigms are combined to disrupt and challenge hegemonic Western knowledges. Qualitative methods - interviews, focus groups and autobiographical experience - are used to understand bodily practices that pertain to being Māori and female. There are three points to my discussion. I argue first, that the embodied relationship between Māori women and urupā and food gathering spaces rests on notions of Papatūānuku and female reproduction. During menstruation or pregnancy most women are restricted from urupā. Many participants, however, view this tikanga positively and describe it as making them feel special. Second, I examine the ways in which Māori female bodies are colonised and positioned between Western patriarchal and traditional ways of being. Due to various reasons surrounding colonisation, there are gaps in younger generations' Māori knowledge and this has led to tensions about which space to occupy. Finally, I discuss mana and conclude by asserting that the Māori female body has not lost individual mana, despite the efforts of colonisation to take mana away from Māori women. Throughout this research I offer cultural perspectives in order to prompt new ways of thinking about the Māori female body. 

The views expressed in this thesis are not the views of all Māori. Practices, tikanga and knowledges vary between different iwi, hapū and rohe.

text: The Māori female - her body, spirituality, sacredness and mana : a space within spaces This thesis is an exploration of bodily rituals, practices and cultural spaces of the female Māori body. Critical social theories and Kaupapa Māori research paradigms are combined to disrupt and challenge hegemonic Western knowledges. Qualitative methods - interviews, focus groups and autobiographical experience - are used to understand bodily practices that pertain to being Māori and female. There are three points to my discussion. I argue first, that the embodied relationship between Māori women and urupā and food gathering spaces rests on notions of Papatūānuku and female reproduction. During menstruation or pregnancy most women are restricted from urupā. Many participants, however, view this tikanga positively and describe it as making them feel special. Second, I examine the ways in which Māori female bodies are colonised and positioned between Western patriarchal and traditional ways of being. Due to various reasons surrounding colonisation, there are gaps in younger generations' Māori knowledge and this has led to tensions about which space to occupy. Finally, I discuss mana and conclude by asserting that the Māori female body has not lost individual mana, despite the efforts of colonisation to take mana away from Māori women. Throughout this research I offer cultural perspectives in order to prompt new ways of thinking about the Māori female body. 

The views expressed in this thesis are not the views of all Māori. Practices, tikanga and knowledges vary between different iwi, hapū and rohe.

year: 2004