title: Safety in numbers 3: Authenticity, building knowledge & skills and competency development & assessment: The ABC of safe medication dosage calculation problem-solving pedagogy

authors: Weeks, Keith W.

subjects: authentic assessment

abstract: When designing learning and assessment environments it is essential to articulate the underpinning education philosophy, theory, model and learning style support mechanisms that inform their structure and content. We elaborate on original PhD research that articulates the design rationale of authentic medication dosage calculation problem-solving (MDC-PS) learning and diagnostic assessment environments. These environments embody the principles of authenticity, building knowledge and skills and competency assessment and are designed to support development of competence and bridging of the theory-practice gap. Authentic learning and diagnostic assessment environments capture the features and expert practices that are located in real world practice cultures and recreate them in authentic virtual clinical environments. We explore how this provides students with a safe virtual authentic environment to actively experience, practice and undertake MDC-PS learning and assessment activities. We argue that this is integral to the construction and diagnostic assessment of schemata validity (mental constructions and frameworks that are an individual's internal representation of their world), bridging of the theory-practice gap and cognitive and functional competence development. We illustrate these principles through the underpinning pedagogical design of two online virtual authentic learning and diagnostic assessment environments (safeMedicate and eDose™).

text: Safety in numbers 3: Authenticity, building knowledge & skills and competency development & assessment: The ABC of safe medication dosage calculation problem-solving pedagogy When designing learning and assessment environments it is essential to articulate the underpinning education philosophy, theory, model and learning style support mechanisms that inform their structure and content. We elaborate on original PhD research that articulates the design rationale of authentic medication dosage calculation problem-solving (MDC-PS) learning and diagnostic assessment environments. These environments embody the principles of authenticity, building knowledge and skills and competency assessment and are designed to support development of competence and bridging of the theory-practice gap. Authentic learning and diagnostic assessment environments capture the features and expert practices that are located in real world practice cultures and recreate them in authentic virtual clinical environments. We explore how this provides students with a safe virtual authentic environment to actively experience, practice and undertake MDC-PS learning and assessment activities. We argue that this is integral to the construction and diagnostic assessment of schemata validity (mental constructions and frameworks that are an individual's internal representation of their world), bridging of the theory-practice gap and cognitive and functional competence development. We illustrate these principles through the underpinning pedagogical design of two online virtual authentic learning and diagnostic assessment environments (safeMedicate and eDose™).

year: 2013

title: The Sorcerers' Apprentice: A life of Reo Franklin Fortune, Anthropologist

authors: Thomas, Caroline

subjects: Fortune, Reo Franklin

abstract: Between the two World Wars, the two main schools in world anthropology were the American and the British. The former was dominated by Franz Boas and his graduate students, while in Britain and its Empire the dominant figures were A. R. Radcliffe-Brown and Bronislaw Malinowski. These leaders acted as patrons to their students, assisting them in getting access to funding, field locations, and jobs. Few crossed the divide to work in both the paradigms and their respective institutions, but one who did was Reo Franklin Fortune. His place within the history of Anthropology has, however, to date remained little more than a footnote. There can be no doubt that Fortune contributed significantly to the development of modern field-based anthropological methods and arguments. All together, he undertook five full years of fieldwork, in cultures located as diversely as the Pacific Islands, New Guinea, East Asia and North America. Contemporary anthropology sometimes remembers Fortune for his well-known ethnographies Sorcerers of Dobu (1932) and Manus Religion (1935). More often, it merely recalls him as the second of Margaret Mead’s three husbands. Unfortunately too, Mead, her friends, and biographers have often portrayed Fortune in an unfavourable light. This work tries to present a more balanced story. It employs archival material to reconstruct the life of Fortune, demonstrating the complexity of his thinking and of his social and academic relationships. Each chapter demarcates a chronological period in Fortune’s life. Wherever possible, his own words and those of his friends, colleagues and associates are used to help tell the story. The person who emerges is highly talented and principled, with a strong sense of honesty and truth, but who is often betrayed or misunderstood by those around him.

text: The Sorcerers' Apprentice: A life of Reo Franklin Fortune, Anthropologist Between the two World Wars, the two main schools in world anthropology were the American and the British. The former was dominated by Franz Boas and his graduate students, while in Britain and its Empire the dominant figures were A. R. Radcliffe-Brown and Bronislaw Malinowski. These leaders acted as patrons to their students, assisting them in getting access to funding, field locations, and jobs. Few crossed the divide to work in both the paradigms and their respective institutions, but one who did was Reo Franklin Fortune. His place within the history of Anthropology has, however, to date remained little more than a footnote. There can be no doubt that Fortune contributed significantly to the development of modern field-based anthropological methods and arguments. All together, he undertook five full years of fieldwork, in cultures located as diversely as the Pacific Islands, New Guinea, East Asia and North America. Contemporary anthropology sometimes remembers Fortune for his well-known ethnographies Sorcerers of Dobu (1932) and Manus Religion (1935). More often, it merely recalls him as the second of Margaret Mead’s three husbands. Unfortunately too, Mead, her friends, and biographers have often portrayed Fortune in an unfavourable light. This work tries to present a more balanced story. It employs archival material to reconstruct the life of Fortune, demonstrating the complexity of his thinking and of his social and academic relationships. Each chapter demarcates a chronological period in Fortune’s life. Wherever possible, his own words and those of his friends, colleagues and associates are used to help tell the story. The person who emerges is highly talented and principled, with a strong sense of honesty and truth, but who is often betrayed or misunderstood by those around him.

year: 2011

title: Uia ngā pou o te whare ask the posts of the whare:  (Re)storying the whare in curriculum

authors: Heaton, Sharyn

subjects: Whare

abstract: This research investigated the construction of whare tapawhā discourses in national curricula since 1999 and (re)presents other Māori perspectives of how a whare (house, building, school of learning, curriculum) can be known. I explored the constitutions and subjectivities of a whare and its relationship to hauora, well-being and its dimensions. The central questions raised in this thesis are how has a whare model of hauora, well-being been signified within dominant education texts, and how could a Māori (re)envisioning of a whare assist future Māori-medium hauora learning area developments? Further elaborations on how a whare can be known and its potential contribution to future hauora learning area developments take priority as a focus within this thesis.
For this study, I developed ngā pou whakaaro, a theoretical, conceptual, and methodological framework characterised by unfolding layers of awareness (and reflection) that I applied when thinking and reading through texts. Texts included primary and secondary literature such as curricula policy, hauora redevelopment wānanga (meetings, discussions) notes, hauora redevelopment video, hauora Ministry of Education milestone reports and interview transcripts. Within these texts, I searched for significations and signifiers of how the whare tapawhā model of hauora, well-being or a whare had been (re)presented. I searched for what was clearly evident and the assumptions made about a whare, and critiqued omissions of what had not yet been said. These gaps provided an opportunity to rewrite and reproduce other texts. 
I initially critiqued dominant representations of the whare tapawhā model of hauora, well-being, as evident in English-medium policy texts. I argue that the whare tapawhā model and its nuances in national curricula and compulsory schooling are not only driven by education imperatives, such as the valuing of the Māori language and knowledge in compulsory schooling, but are also assimilative in that the knowledge presented is simplistic and the understandings align more with Eurocentric ideals of well-being, albeit in the Māori language. I show that simplified significations of a whare in educational discourse shape the fictions that the texts seek to represent.
And then, in reading otherwise (Caputo, 1997, p. 62), I examined other texts about a whare and its nuances beyond what is currently known in curricula. I interviewed two Māori pouako (teachers), one Māori-medium curriculum developer, a health practitioner, a kairongoā (healer), and two tohunga whakairo (master carvers) to draw out the possibilities that exist for (re)presenting another Māori perspective of a whare. This space provided an opportunity to transgress from how the whare tapawhā model of hauora, well-being has been represented in curricula in Aotearoa. 
The main ideas that emerged from the interviews and the process of reflecting on the responses of the poukōrero (interview participants) provoked thinking about the possibilities of how in-depth understandings of a whare could support a (re)envisioning of the potential of a whare in future hauora learning area developments. In order to (re)turn to thinking about the place of mātauranga Māori (Māori ways of knowing), and how a whare can be known and experienced by Māori beyond what is currently (re)presented in curricula, the whare of Mautini Aroaro was examined. 
Representations of a whare may be partial and fragmented, but such representations need to be (re)traced back to their parts and elaborated upon to deepen understandings of the possible contribution that a Māori perspective could offer future Māori-medium hauora learning area re-developments. There is no one way to know a whare, nor does it need to be restricted to pre-determined representations identified in curricula. Through a restoration process, I suggest we engage with people’s experiences of a whare on different terms and (re)claim understandings of a whare as a repository and library for future generations.

text: Uia ngā pou o te whare ask the posts of the whare:  (Re)storying the whare in curriculum This research investigated the construction of whare tapawhā discourses in national curricula since 1999 and (re)presents other Māori perspectives of how a whare (house, building, school of learning, curriculum) can be known. I explored the constitutions and subjectivities of a whare and its relationship to hauora, well-being and its dimensions. The central questions raised in this thesis are how has a whare model of hauora, well-being been signified within dominant education texts, and how could a Māori (re)envisioning of a whare assist future Māori-medium hauora learning area developments? Further elaborations on how a whare can be known and its potential contribution to future hauora learning area developments take priority as a focus within this thesis.
For this study, I developed ngā pou whakaaro, a theoretical, conceptual, and methodological framework characterised by unfolding layers of awareness (and reflection) that I applied when thinking and reading through texts. Texts included primary and secondary literature such as curricula policy, hauora redevelopment wānanga (meetings, discussions) notes, hauora redevelopment video, hauora Ministry of Education milestone reports and interview transcripts. Within these texts, I searched for significations and signifiers of how the whare tapawhā model of hauora, well-being or a whare had been (re)presented. I searched for what was clearly evident and the assumptions made about a whare, and critiqued omissions of what had not yet been said. These gaps provided an opportunity to rewrite and reproduce other texts. 
I initially critiqued dominant representations of the whare tapawhā model of hauora, well-being, as evident in English-medium policy texts. I argue that the whare tapawhā model and its nuances in national curricula and compulsory schooling are not only driven by education imperatives, such as the valuing of the Māori language and knowledge in compulsory schooling, but are also assimilative in that the knowledge presented is simplistic and the understandings align more with Eurocentric ideals of well-being, albeit in the Māori language. I show that simplified significations of a whare in educational discourse shape the fictions that the texts seek to represent.
And then, in reading otherwise (Caputo, 1997, p. 62), I examined other texts about a whare and its nuances beyond what is currently known in curricula. I interviewed two Māori pouako (teachers), one Māori-medium curriculum developer, a health practitioner, a kairongoā (healer), and two tohunga whakairo (master carvers) to draw out the possibilities that exist for (re)presenting another Māori perspective of a whare. This space provided an opportunity to transgress from how the whare tapawhā model of hauora, well-being has been represented in curricula in Aotearoa. 
The main ideas that emerged from the interviews and the process of reflecting on the responses of the poukōrero (interview participants) provoked thinking about the possibilities of how in-depth understandings of a whare could support a (re)envisioning of the potential of a whare in future hauora learning area developments. In order to (re)turn to thinking about the place of mātauranga Māori (Māori ways of knowing), and how a whare can be known and experienced by Māori beyond what is currently (re)presented in curricula, the whare of Mautini Aroaro was examined. 
Representations of a whare may be partial and fragmented, but such representations need to be (re)traced back to their parts and elaborated upon to deepen understandings of the possible contribution that a Māori perspective could offer future Māori-medium hauora learning area re-developments. There is no one way to know a whare, nor does it need to be restricted to pre-determined representations identified in curricula. Through a restoration process, I suggest we engage with people’s experiences of a whare on different terms and (re)claim understandings of a whare as a repository and library for future generations.

year: 2022