title: Māori education as justice and reckoning

authors: Hemi, Keakaokawai Varner

abstract: Hypothetical musings on what constitutes justice have been taking place at least since the ancient Greek philosopher Plato recorded the above debate between Socrates and Cephalus in Republic circa 380 BCE. Modem philosophical notions of justice have also often been heady stuff relying on heuristic "device[ s] of representation"², "thick and thin"³ theories and other abstract conceptions to untangle real-world inequalities. In comparison, current questions of access to justice are earthy, grunty and real. Increasingly vociferous access to justice claims cite the actual injustice-laden histories of particular groups, speak in terms of harm already inflicted and call for reparative, restorative or healing justice. Indigenous peoples, African-Americans and other disenfranchised, excluded and oppressed groups quote dates, casualty numbers and the legislative section or treaty responsible. For many indigenous people, any single incident is always just one among many in the collective memory; there are always more dates, cases,⁴ facts and figures in the "litany of injustices"⁵ which evidence denial of justice. Gritty statistics in one area of well-being flow into another and over generations. This is justice in the trenches, a place where numbers and statistics are what they are.

text: Māori education as justice and reckoning Hypothetical musings on what constitutes justice have been taking place at least since the ancient Greek philosopher Plato recorded the above debate between Socrates and Cephalus in Republic circa 380 BCE. Modem philosophical notions of justice have also often been heady stuff relying on heuristic "device[ s] of representation"², "thick and thin"³ theories and other abstract conceptions to untangle real-world inequalities. In comparison, current questions of access to justice are earthy, grunty and real. Increasingly vociferous access to justice claims cite the actual injustice-laden histories of particular groups, speak in terms of harm already inflicted and call for reparative, restorative or healing justice. Indigenous peoples, African-Americans and other disenfranchised, excluded and oppressed groups quote dates, casualty numbers and the legislative section or treaty responsible. For many indigenous people, any single incident is always just one among many in the collective memory; there are always more dates, cases,⁴ facts and figures in the "litany of injustices"⁵ which evidence denial of justice. Gritty statistics in one area of well-being flow into another and over generations. This is justice in the trenches, a place where numbers and statistics are what they are.

year: 2017

title: Pakeha students and a pro-Treaty analysis: Teaching issues in a diploma of clinical psychology programme

authors: Yensen, Helen

subjects: Maori

abstract: We ran Treaty/biculturalism workshops for the Diploma on an ad hoc basis in 1990, 1991, and 1992. This year we have contracted for a fuller package which involves work with first and second years and staff. Next year this will continue with third year students. We believe biculturalism training for non-Maori has two major aspects and, although they overlap in various ways we think that it is useful to separate them: the first one is awareness of Maori cultural practices, values, etc, which can perhaps be called ‘cultural sensitivity training’. This needs to be under the control of Maori and have major input from Maori. The second aspect is where our focus is, and that is awareness of the effect on the Maori world of the loss of sovereignty by Maori; of their marginalisation over the last one hundred and fifty years by Pakeha; of their oppressed status; loss of economic base, and the implications for change that flow from those events. We believe that, at least initially, Pakeha have the responsibility for educating themselves and other pakeha in this area.

text: Pakeha students and a pro-Treaty analysis: Teaching issues in a diploma of clinical psychology programme We ran Treaty/biculturalism workshops for the Diploma on an ad hoc basis in 1990, 1991, and 1992. This year we have contracted for a fuller package which involves work with first and second years and staff. Next year this will continue with third year students. We believe biculturalism training for non-Maori has two major aspects and, although they overlap in various ways we think that it is useful to separate them: the first one is awareness of Maori cultural practices, values, etc, which can perhaps be called ‘cultural sensitivity training’. This needs to be under the control of Maori and have major input from Maori. The second aspect is where our focus is, and that is awareness of the effect on the Maori world of the loss of sovereignty by Maori; of their marginalisation over the last one hundred and fifty years by Pakeha; of their oppressed status; loss of economic base, and the implications for change that flow from those events. We believe that, at least initially, Pakeha have the responsibility for educating themselves and other pakeha in this area.

year: 1993

title: Non-orthogonally transitive G₂ spike solution

authors: Lim, Woei Chet

subjects: Science & Technology

abstract: We generalize the orthogonally transitive (OT) G₂ spike solution to the non-OT G₂ case. This is achieved by applying Geroch's transformation on a Kasner seed. The new solution contains two more parameters than the OT G₂ spike solution. Unlike the OT G₂ spike solution, the new solution always resolves its spike.

text: Non-orthogonally transitive G₂ spike solution We generalize the orthogonally transitive (OT) G₂ spike solution to the non-OT G₂ case. This is achieved by applying Geroch's transformation on a Kasner seed. The new solution contains two more parameters than the OT G₂ spike solution. Unlike the OT G₂ spike solution, the new solution always resolves its spike.

year: 2015