title: The changing professional development needs of the international work-integrated learning community

authors: Zegwaard, Karsten E.

abstract: The practice of work-integrated learning (WIL) continues to expand across the higher education sector, with many universities introducing or expanding their WIL offerings to align curriculum more closely to employability outcomes (Rowe & Zegwaard, 2017). Universities in Australia have rapidly developed WIL, with all universities offering WIL in almost all the disciplines (Universities Australia, 2019). In New Zealand, WIL has been given increasing attention with the Universities NZ, the peak body for NZ universities, DVCA’s Committee creating a WIL sub-committee to develop national strategy, and with the University of Waikato introducing compulsory WIL for all undergraduates degrees (Muller et al., 2021). The Canadian government recognised WIL as crucial to economic advancement and provided CAD$150 million to support work placement opportunities (Beaulne-Stuebing, 2019).

text: The changing professional development needs of the international work-integrated learning community The practice of work-integrated learning (WIL) continues to expand across the higher education sector, with many universities introducing or expanding their WIL offerings to align curriculum more closely to employability outcomes (Rowe & Zegwaard, 2017). Universities in Australia have rapidly developed WIL, with all universities offering WIL in almost all the disciplines (Universities Australia, 2019). In New Zealand, WIL has been given increasing attention with the Universities NZ, the peak body for NZ universities, DVCA’s Committee creating a WIL sub-committee to develop national strategy, and with the University of Waikato introducing compulsory WIL for all undergraduates degrees (Muller et al., 2021). The Canadian government recognised WIL as crucial to economic advancement and provided CAD$150 million to support work placement opportunities (Beaulne-Stuebing, 2019).

year: 2022-09

title: Making mathematics meaningful: Using student-initiated problems to situate mathematics

authors: Brough, Chris Jane

abstract: Mathematics is everywhere-from the minute we open our eyes to check the alarm clock and calculate how many minutes extra we can afford to lie in bed, to measuring out our cereal for breakfast and estimating if we have enough petrol to make the 18 kilometre journey to work. As teachers of mathematics. we must ask ourselves if the way we teach reflects the real-life problem-solving situations our students will experience within their everyday world.

text: Making mathematics meaningful: Using student-initiated problems to situate mathematics Mathematics is everywhere-from the minute we open our eyes to check the alarm clock and calculate how many minutes extra we can afford to lie in bed, to measuring out our cereal for breakfast and estimating if we have enough petrol to make the 18 kilometre journey to work. As teachers of mathematics. we must ask ourselves if the way we teach reflects the real-life problem-solving situations our students will experience within their everyday world.

year: 2014

title: Mormonism and the white possessive: Moving critical indigenous studies theory into the religious realm

authors: Simon, Hemopereki

abstract: This essay responds to the pressing need to pursue topics related to Mormonism from a research perspective that is at once critical, culturally affirming, and grounded in Indigenous views. The goal here is to provide a theoretical framework for Critical Indigenous Studies perspectives to emerge in Mormon and Lamanite Studies. I therefore submit the following questions as a contribution to and critique of Lamanite Studies within the broader fields of Mormon, Cultural, and Religious Studies:
1. Which theoretical frame(s) from Critical Indigenous 
Studies is/are best suited to address Lamanite and Mormon issues? 
2. How might we reframe current Critical Indigenous 
Studies Theory to undertake research on Mormon and 
Western religious topics? 

To address these questions, the article first outlines its 
positionality as a basis for understanding Simon’s approach to the research. The bulk of the research here focuses on describing Lamanitism in terms of its relationship to racism and whiteness. The article therefore continues with a description of the figure of 
Hagoth in The Book of Mormon, with a particular emphasis on their relationship to Te Moana-Nui-ā-Kiwa. From there the article outlines Unger’s theorem of contextuality and considers how Lamanitism might be considered an “artificial context” from a Critical Indigenous Studies perspective. A discussion of the Doctrine of Discovery, Manifest Destiny, and Moana Jackson’s idea of the culture of colonization is followed by a description of the “Racial Contract” and its speculative extension to Indigenous adherents of the Mormon Church. The article then explicates important and interrelated tikanga values from Te Ao Māori such as tapu and mana. Lastly, the article identifies the “white possessive” as a key doctrine for Critical Indigenous Studies and undertakes a reworking of the doctrine for its application to the Mormon Church. More specifically, I transmute the notion “white patriarchal sovereignty” into “white patriarchal salvation” in order to tailor it to critical Indigenous discussions of the Church. 
In my conclusion I attempt to answer the question – What is to be done? I assert that the Church is in conflict with the cultural revival of Te Ao Māori and the idea of “original instructions.” The Church’s claim to salvific truth and thinking is contradicted by my very identity and culturally informed ontology. The ensuing discussion confirms that as a colonizing entity the Church operates parallel to the government as a co-invading force in Indigenous lands. The idea of a Lamanite people as Polynesians, which includes Māori is called into question. I provide a continuum model to explain Indigenous realities in relation to religiosity and decolonization and suggest some topics as case studies for further investigation. The true purpose of this article is to facilitate the integration of critical Indigenous with Mormon and/or Lamanite Studies to bring about much-needed dialogue, discussion, and debate on the place of indigeneity in The Church of Jesus Christ of Latter-Day Saints.

text: Mormonism and the white possessive: Moving critical indigenous studies theory into the religious realm This essay responds to the pressing need to pursue topics related to Mormonism from a research perspective that is at once critical, culturally affirming, and grounded in Indigenous views. The goal here is to provide a theoretical framework for Critical Indigenous Studies perspectives to emerge in Mormon and Lamanite Studies. I therefore submit the following questions as a contribution to and critique of Lamanite Studies within the broader fields of Mormon, Cultural, and Religious Studies:
1. Which theoretical frame(s) from Critical Indigenous 
Studies is/are best suited to address Lamanite and Mormon issues? 
2. How might we reframe current Critical Indigenous 
Studies Theory to undertake research on Mormon and 
Western religious topics? 

To address these questions, the article first outlines its 
positionality as a basis for understanding Simon’s approach to the research. The bulk of the research here focuses on describing Lamanitism in terms of its relationship to racism and whiteness. The article therefore continues with a description of the figure of 
Hagoth in The Book of Mormon, with a particular emphasis on their relationship to Te Moana-Nui-ā-Kiwa. From there the article outlines Unger’s theorem of contextuality and considers how Lamanitism might be considered an “artificial context” from a Critical Indigenous Studies perspective. A discussion of the Doctrine of Discovery, Manifest Destiny, and Moana Jackson’s idea of the culture of colonization is followed by a description of the “Racial Contract” and its speculative extension to Indigenous adherents of the Mormon Church. The article then explicates important and interrelated tikanga values from Te Ao Māori such as tapu and mana. Lastly, the article identifies the “white possessive” as a key doctrine for Critical Indigenous Studies and undertakes a reworking of the doctrine for its application to the Mormon Church. More specifically, I transmute the notion “white patriarchal sovereignty” into “white patriarchal salvation” in order to tailor it to critical Indigenous discussions of the Church. 
In my conclusion I attempt to answer the question – What is to be done? I assert that the Church is in conflict with the cultural revival of Te Ao Māori and the idea of “original instructions.” The Church’s claim to salvific truth and thinking is contradicted by my very identity and culturally informed ontology. The ensuing discussion confirms that as a colonizing entity the Church operates parallel to the government as a co-invading force in Indigenous lands. The idea of a Lamanite people as Polynesians, which includes Māori is called into question. I provide a continuum model to explain Indigenous realities in relation to religiosity and decolonization and suggest some topics as case studies for further investigation. The true purpose of this article is to facilitate the integration of critical Indigenous with Mormon and/or Lamanite Studies to bring about much-needed dialogue, discussion, and debate on the place of indigeneity in The Church of Jesus Christ of Latter-Day Saints.

year: 2022