title: Choosing to Choose: Preference for free-choice over forced-choice

authors: Goldsmith, Micaela Jane

subjects: Choice

abstract: Brown Shaver hens responded on a concurrent chain procedure, containing two independent initial link keys, that ran on VI 30-s schedules. Following the conclusion of the initial link schedules either 1 or 2 terminal link keys were made available to the subject, all of which ran on a FI 20-s schedule and resulted in 3-s access to reinforcement. The results replicated Catania’s (1975) findings demonstrating preference for the terminal link which contained two available keys. The second experiment aimed to equalise terminal link entry ratios by changing the initial links to concurrently running dependent VI 30-s schedules. The last experiment attempted to increase the observed preference for the terminal link that contained two keys, by reducing the initial link schedules to dependent VI 10-s. These later experiments were not able to successfully replicate the strength of the preference for the 2 key terminal link shown in the initial experiment and by Catania (1975).

text: Choosing to Choose: Preference for free-choice over forced-choice Brown Shaver hens responded on a concurrent chain procedure, containing two independent initial link keys, that ran on VI 30-s schedules. Following the conclusion of the initial link schedules either 1 or 2 terminal link keys were made available to the subject, all of which ran on a FI 20-s schedule and resulted in 3-s access to reinforcement. The results replicated Catania’s (1975) findings demonstrating preference for the terminal link which contained two available keys. The second experiment aimed to equalise terminal link entry ratios by changing the initial links to concurrently running dependent VI 30-s schedules. The last experiment attempted to increase the observed preference for the terminal link that contained two keys, by reducing the initial link schedules to dependent VI 10-s. These later experiments were not able to successfully replicate the strength of the preference for the 2 key terminal link shown in the initial experiment and by Catania (1975).

year: 2013

title: Conservation status of New Zealand freshwater invertebrates, 2013

authors: Grainger, N.

subjects: New Zealand Threat Classification System

abstract: The conservation status of 644 freshwater invertebrate taxa, across five Phyla, 28 Orders and 75 Families, was assessed using the New Zealand Threat Classification System (NZTCS) criteria. Forty-six species were ranked Nationally Critical, 11 Nationally Endangered and 16 Nationally Vulnerable. One hundred and seventy-two taxa were listed as Data Deficient. A full list is presented, along with summaries and brief notes on the most important changes. This list replaces all previous NZTCS lists for freshwater invertebrates.

text: Conservation status of New Zealand freshwater invertebrates, 2013 The conservation status of 644 freshwater invertebrate taxa, across five Phyla, 28 Orders and 75 Families, was assessed using the New Zealand Threat Classification System (NZTCS) criteria. Forty-six species were ranked Nationally Critical, 11 Nationally Endangered and 16 Nationally Vulnerable. One hundred and seventy-two taxa were listed as Data Deficient. A full list is presented, along with summaries and brief notes on the most important changes. This list replaces all previous NZTCS lists for freshwater invertebrates.

year: 2014

title: Rangatahi and complex entanglements of sexuality, sexuality education and secondary school: A material-discursive exploration

authors: Chalmers, Jade

subjects: Rangatahi,sexuality,sexuality education,New materialisms,feminist poststructuralist,matter,discourse,ethico-onto-epistemology,secondary school,colonisation,diffraction,posthuman,postqualitative,entanglements,becoming,indigenous theorising

abstract: This research is an exploration with rangatahi (young Māori), of complex materially-discursive webs of sexuality education, sexuality, and secondary school education in Aotearoa. These research areas have commonly produced unfavourable outcomes, which include disparity statistics and other findings that position Māori as ‘cultural’ or ‘in need’ (Cooper, 2012; Green, 2011; Le Grice, 2014). To produce something different, in this work I engaged with concepts from the theoretical fields of Māori Indigenous Theories, Feminist Poststructuralisms, and New Feminist Materialisms to develop a framework for exploration.  Nine rangatahi participated in small hui (meetings) and individual interviews, focused on the areas of sexuality education, other sexuality topics, and experiences of secondary schooling. Transcripts from these meetings became part of the ‘data’. The approach to the analysis, termed Moving Through Entanglements, was informed by the whakaaro method (Mika & Southey, 2018) and diffractive approaches (Barad, 2007; Davies, 2014a, 2014b). The analysis explored a number of entanglements, using transcripts, theories, concepts, matter, experiences, colonisation, sensations, utterances and beyond (Davies, 2014c; Jackson & Mazzei, 2011). I did not attempt to produce ‘evidence’ or propose findings or truths about the ‘situation’ for rangatahi; instead I considered these well-worn research areas in different ways, honing in on ‘hot spots’ in entanglements (Taylor, 2013).
At the heart of this research are the lives of rangatahi. This research listened to and privileged their experiences in the materially-discursive webs of sexuality education, sexuality and secondary education, with the aim of contributing to further positive transformation in these areas (Allen, 2015b). The analysis suggested that confronting ‘gaps’ in what rangatahi learn in sexuality education and what they experience beyond the classroom remained. The contrast between the mundane topics or the “same old shit” (in the words of one participant) taught in sexuality education, which rangatahi recalled, and the complexities of two important and complex hot spots (Tayor, 2013) – ‘tap and gap’ and ‘relationship goals’ – demonstrated this gap. A need remains for sexuality education to be more connected with young people’s lives (Allen, 2001, 2005a, 2005b; Young, 2002). Other issues that became important included hickeys, hair and skin, the school stage, big bodies and health, boys’ breasts, and clothing. A material-discursive exploration of these topics was central to the analysis; this research has demonstrated their under-acknowledged importance in the daily existence of rangatahi, which should continue to be explored. Colonisation remained a lingering presence (Le Grice, 2018), and instances rangatahi shared highlighted not only this, but also their critical awareness of its functioning.
An innovative approach is the posthuman methodology experimented with in this research. As outlined above, this research was guided by a theoretical framework built with ideas borrowed from three philosophical fields. I applied a method of analysis that attempted to move beyond normative modes of qualitative analysis, unsettling dominant anthropocentric ways of doing research.  Taking this position, among other things, meant that the entanglements I worked through were materially-discursive. Thus, this research posits that non-human or more-than-human participants are active in the daily becomings of rangatahi, and their influence in shaping daily experiences for rangatahi and should not be overlooked in future research (Bennett, 2010). The ethical crises of the present mean that an ethical imperative to do things differently in every facet of our existence is needed now more than ever (St. Pierre, Mazzei & Jackson, 2016). Perhaps a change in the way research is conducted is one key approach to a fruitful and sustainable future for humans and non-humans alike.

text: Rangatahi and complex entanglements of sexuality, sexuality education and secondary school: A material-discursive exploration This research is an exploration with rangatahi (young Māori), of complex materially-discursive webs of sexuality education, sexuality, and secondary school education in Aotearoa. These research areas have commonly produced unfavourable outcomes, which include disparity statistics and other findings that position Māori as ‘cultural’ or ‘in need’ (Cooper, 2012; Green, 2011; Le Grice, 2014). To produce something different, in this work I engaged with concepts from the theoretical fields of Māori Indigenous Theories, Feminist Poststructuralisms, and New Feminist Materialisms to develop a framework for exploration.  Nine rangatahi participated in small hui (meetings) and individual interviews, focused on the areas of sexuality education, other sexuality topics, and experiences of secondary schooling. Transcripts from these meetings became part of the ‘data’. The approach to the analysis, termed Moving Through Entanglements, was informed by the whakaaro method (Mika & Southey, 2018) and diffractive approaches (Barad, 2007; Davies, 2014a, 2014b). The analysis explored a number of entanglements, using transcripts, theories, concepts, matter, experiences, colonisation, sensations, utterances and beyond (Davies, 2014c; Jackson & Mazzei, 2011). I did not attempt to produce ‘evidence’ or propose findings or truths about the ‘situation’ for rangatahi; instead I considered these well-worn research areas in different ways, honing in on ‘hot spots’ in entanglements (Taylor, 2013).
At the heart of this research are the lives of rangatahi. This research listened to and privileged their experiences in the materially-discursive webs of sexuality education, sexuality and secondary education, with the aim of contributing to further positive transformation in these areas (Allen, 2015b). The analysis suggested that confronting ‘gaps’ in what rangatahi learn in sexuality education and what they experience beyond the classroom remained. The contrast between the mundane topics or the “same old shit” (in the words of one participant) taught in sexuality education, which rangatahi recalled, and the complexities of two important and complex hot spots (Tayor, 2013) – ‘tap and gap’ and ‘relationship goals’ – demonstrated this gap. A need remains for sexuality education to be more connected with young people’s lives (Allen, 2001, 2005a, 2005b; Young, 2002). Other issues that became important included hickeys, hair and skin, the school stage, big bodies and health, boys’ breasts, and clothing. A material-discursive exploration of these topics was central to the analysis; this research has demonstrated their under-acknowledged importance in the daily existence of rangatahi, which should continue to be explored. Colonisation remained a lingering presence (Le Grice, 2018), and instances rangatahi shared highlighted not only this, but also their critical awareness of its functioning.
An innovative approach is the posthuman methodology experimented with in this research. As outlined above, this research was guided by a theoretical framework built with ideas borrowed from three philosophical fields. I applied a method of analysis that attempted to move beyond normative modes of qualitative analysis, unsettling dominant anthropocentric ways of doing research.  Taking this position, among other things, meant that the entanglements I worked through were materially-discursive. Thus, this research posits that non-human or more-than-human participants are active in the daily becomings of rangatahi, and their influence in shaping daily experiences for rangatahi and should not be overlooked in future research (Bennett, 2010). The ethical crises of the present mean that an ethical imperative to do things differently in every facet of our existence is needed now more than ever (St. Pierre, Mazzei & Jackson, 2016). Perhaps a change in the way research is conducted is one key approach to a fruitful and sustainable future for humans and non-humans alike.

year: 2019