title: Master of Hallucination: A Pragmatist Epistemology and Exploration of Mystical Experience

authors: Barron, Daniel James

subjects: philosophy

abstract: Mystical experience appears to have always been a feature of human consciousness, and occurs with an enormous variety of content, character, and context. A modern awareness of the variegated nature of mystical experience has led to particular types being almost automatically considered false, usually on somewhat dubious grounds. How might a sound epistemology of mystical experience be developed? Most philosophers who tackle this question attempt to shoehorn mystical experience into a relatively traditional epistemology, with unconvincing results. God or whatever supernatural realm or entity a mystic might claim to perceive is a special kind of object, and requires a special epistemic approach. A common theme of mystical experience is the special knowledge or power that its subject claims to have gained. Perhaps such potentially tangible benefits should be made the focus of an epistemology of mysticism. In this thesis, my first act is to define mystical experience in a broader, more inclusive sense than most other treatments of the topic have done. I then examine the problems of formulating a viable epistemology of mystical experience around the traditional notions of objectivity and subjectivity, explore the question of whether current evolutionary theory can aid us in understanding the epistemic worth of mystical experience, and develop a pragmatist epistemology of mystical experience that draws on the work of William James and John Dewey. I conclude the thesis by arguing for an understanding of mystical experience as a supremely valuable force regardless of the reality of the supernatural, and as a potential cornerstone in a twenty-first century humanism.

text: Master of Hallucination: A Pragmatist Epistemology and Exploration of Mystical Experience Mystical experience appears to have always been a feature of human consciousness, and occurs with an enormous variety of content, character, and context. A modern awareness of the variegated nature of mystical experience has led to particular types being almost automatically considered false, usually on somewhat dubious grounds. How might a sound epistemology of mystical experience be developed? Most philosophers who tackle this question attempt to shoehorn mystical experience into a relatively traditional epistemology, with unconvincing results. God or whatever supernatural realm or entity a mystic might claim to perceive is a special kind of object, and requires a special epistemic approach. A common theme of mystical experience is the special knowledge or power that its subject claims to have gained. Perhaps such potentially tangible benefits should be made the focus of an epistemology of mysticism. In this thesis, my first act is to define mystical experience in a broader, more inclusive sense than most other treatments of the topic have done. I then examine the problems of formulating a viable epistemology of mystical experience around the traditional notions of objectivity and subjectivity, explore the question of whether current evolutionary theory can aid us in understanding the epistemic worth of mystical experience, and develop a pragmatist epistemology of mystical experience that draws on the work of William James and John Dewey. I conclude the thesis by arguing for an understanding of mystical experience as a supremely valuable force regardless of the reality of the supernatural, and as a potential cornerstone in a twenty-first century humanism.

year: 2011

title: The elephant in the room: Precarious work in New Zealand’s universities

authors: Simpson, Aimee B.

abstract: Precarious working arrangements, defined by temporary casual and fixed-term employment agreements, are a complex, often hidden feature of academia in Aotearoa New Zealand (Aotearoa hereafter). At present, little is known about the conditions of insecure academic work, the size of this workforce, nor how these workers have been affected by the COVID-19 pandemic. This report provides an insight into the reality of insecure academic work in universities from those who responded to the 2021 Precarious Academic Work Survey.
We highlight that in Aotearoa we have a highly trained, casual and fixed-term academic workforce who are engaged in long-term cycles of precarity. Among the 760 participants surveyed, more than one-quarter (28.9%) had been precariously employed for five years or longer. Further, nearly sixty percent (59.2%) had accepted extra work to support themselves or their whānau, even when it jeopardised their other responsibilities (e.g., completing their degrees). Over half (52.7%) of all students, and nearly two-thirds (64.4%) of PhD students surveyed, had held three or more employment agreements at a university in the last 12 months. Financial need (71.6%) was most frequently cited as an important factor in participants’ decisions to engage in precarious work, and over half (52.4%) of participants experienced a rise in their living costs due to working from home during the pandemic.
Our report also adds further evidence of inequities present in the academic pipeline. Just one in ten Māori (10.8%) and one in thirteen Pasifika (7.7%) participants were PhD graduates, a smaller proportion than the nearly one-third (31.5%) of New Zealand European/Pākehā. Over two-thirds (66.8%) of international students indicated they were employed in the most insecure forms (Casual or fixed-term contracts of six months or less) of precarious work, compared with 60.5% of domestic students. Of those precarious workers completing a PhD, domestic students in our survey were far more likely to be receiving a stipend (73.9%) compared to international students (50%). Further, 63.2% of participants who were international students without a stipend reported that they lacked confidence in having sufficient ongoing academic work in the next 12 months.
Instances of discrimination, bullying, and harassment were also reported by survey participants, with 33.7% citing that they had been impacted by such issues. Other workplace safety concerns were evident: nearly half of participants (45.7%) described their workloads as always or often unsustainable and negatively impacting their health and wellbeing. Meanwhile, one-quarter (23.9%) of precarious staff rated their current stress level as an eight, on a scale of zero (no stress) to ten (completely stressed). Two-thirds (66.3%) of participants were not confident they would receive adequate support from their employer in the event of a future crisis (e.g., a natural disaster or outbreak of infectious disease).
On this basis, we encourage universities to do better for their casual and fixed-term employees through increasing job security, reducing inequities for Māori and Pasifika precarious staff, and improving conditions for postgraduate students, both domestic and international. In our final recommendations, we implore the government to work alongside universities to realise this change by investigating workloads, increasing, and rebalancing sector funding, and reinstating the postgraduate student allowance.

text: The elephant in the room: Precarious work in New Zealand’s universities Precarious working arrangements, defined by temporary casual and fixed-term employment agreements, are a complex, often hidden feature of academia in Aotearoa New Zealand (Aotearoa hereafter). At present, little is known about the conditions of insecure academic work, the size of this workforce, nor how these workers have been affected by the COVID-19 pandemic. This report provides an insight into the reality of insecure academic work in universities from those who responded to the 2021 Precarious Academic Work Survey.
We highlight that in Aotearoa we have a highly trained, casual and fixed-term academic workforce who are engaged in long-term cycles of precarity. Among the 760 participants surveyed, more than one-quarter (28.9%) had been precariously employed for five years or longer. Further, nearly sixty percent (59.2%) had accepted extra work to support themselves or their whānau, even when it jeopardised their other responsibilities (e.g., completing their degrees). Over half (52.7%) of all students, and nearly two-thirds (64.4%) of PhD students surveyed, had held three or more employment agreements at a university in the last 12 months. Financial need (71.6%) was most frequently cited as an important factor in participants’ decisions to engage in precarious work, and over half (52.4%) of participants experienced a rise in their living costs due to working from home during the pandemic.
Our report also adds further evidence of inequities present in the academic pipeline. Just one in ten Māori (10.8%) and one in thirteen Pasifika (7.7%) participants were PhD graduates, a smaller proportion than the nearly one-third (31.5%) of New Zealand European/Pākehā. Over two-thirds (66.8%) of international students indicated they were employed in the most insecure forms (Casual or fixed-term contracts of six months or less) of precarious work, compared with 60.5% of domestic students. Of those precarious workers completing a PhD, domestic students in our survey were far more likely to be receiving a stipend (73.9%) compared to international students (50%). Further, 63.2% of participants who were international students without a stipend reported that they lacked confidence in having sufficient ongoing academic work in the next 12 months.
Instances of discrimination, bullying, and harassment were also reported by survey participants, with 33.7% citing that they had been impacted by such issues. Other workplace safety concerns were evident: nearly half of participants (45.7%) described their workloads as always or often unsustainable and negatively impacting their health and wellbeing. Meanwhile, one-quarter (23.9%) of precarious staff rated their current stress level as an eight, on a scale of zero (no stress) to ten (completely stressed). Two-thirds (66.3%) of participants were not confident they would receive adequate support from their employer in the event of a future crisis (e.g., a natural disaster or outbreak of infectious disease).
On this basis, we encourage universities to do better for their casual and fixed-term employees through increasing job security, reducing inequities for Māori and Pasifika precarious staff, and improving conditions for postgraduate students, both domestic and international. In our final recommendations, we implore the government to work alongside universities to realise this change by investigating workloads, increasing, and rebalancing sector funding, and reinstating the postgraduate student allowance.

year: 2022

title: Examining Culturally Responsive Leadership: An investigation into how one school leader, in a primary school setting, provides culturally responsive leadership that ensures Maori students achieve

authors: Ford, Therese

subjects: Culture

abstract: Addressing the achievement disparities that exist within New Zealand education between Maori and non-Maori is a major government priority and is identified by the Ministry of Education as being a critical challenge for school leadership (Ministry of Education, 2008a). Therefore, an important question for school leaders to contemplate is: How do we raise Maori student achievement and eliminate the ‘gap’, or more specifically, what are the teaching and leadership practices that will make a difference? The research project presented in this thesis examines how one school leader, in a mainstream primary school setting, provides culturally responsive leadership practice that ensures Maori students achieve. This case study was conducted within a kaupapa Maori theoretical framework and used a mixed methods approach that incorporated the triangulation of quantitative and qualitative data. Quantitative data included student achievement data in reading, while qualitative data collection and analysis included school documents, participant observations of the principal, a series of semi-structured interviews and a stimulated recall interview with the principal and focus group interviews with the school leadership team and a group of teachers. The literature reviewed highlighted the centrality of culture in education, the implications for relationships and interactions between teachers and students that are born out of cultural deficit theorising and the potential culturally responsive teaching practices hold for students from minority groups. It also identified a series of effective leadership practices that enable school leaders to influence classroom teaching and have a subsequent impact on student outcomes. The case study school reflects a mainstream primary school context where the majority of Maori students are achieving at or above national expectations in reading. The findings indicate that the principal is implementing many of the practices that characterise effective leadership in successful schools. The principal’s leadership practice is guided by her understandings of culturally responsive leadership, which emphasises the importance of developing quality relationships and quality teaching and learning. Consequently, she has focused her leadership practice on three interrelated strategies that reflect this theorising. The strategies include: prioritising the development of relationships with and between school stakeholders, establishing systems and structures to support the development of relationships and creating a school culture of learning where teachers reject deficit theorising, accept ownership for the performance of students, implement culturally responsive teaching practices and are critically reflective about their practice. This study suggests that further research examining culturally responsive leadership in mainstream education is needed to provide a more comprehensive profile of a culturally responsive leader in the New Zealand context. However, this report does provide an interesting point for reflection and discussion amongst school leaders who want to raise Maori student achievement and reduce disparities.

text: Examining Culturally Responsive Leadership: An investigation into how one school leader, in a primary school setting, provides culturally responsive leadership that ensures Maori students achieve Addressing the achievement disparities that exist within New Zealand education between Maori and non-Maori is a major government priority and is identified by the Ministry of Education as being a critical challenge for school leadership (Ministry of Education, 2008a). Therefore, an important question for school leaders to contemplate is: How do we raise Maori student achievement and eliminate the ‘gap’, or more specifically, what are the teaching and leadership practices that will make a difference? The research project presented in this thesis examines how one school leader, in a mainstream primary school setting, provides culturally responsive leadership practice that ensures Maori students achieve. This case study was conducted within a kaupapa Maori theoretical framework and used a mixed methods approach that incorporated the triangulation of quantitative and qualitative data. Quantitative data included student achievement data in reading, while qualitative data collection and analysis included school documents, participant observations of the principal, a series of semi-structured interviews and a stimulated recall interview with the principal and focus group interviews with the school leadership team and a group of teachers. The literature reviewed highlighted the centrality of culture in education, the implications for relationships and interactions between teachers and students that are born out of cultural deficit theorising and the potential culturally responsive teaching practices hold for students from minority groups. It also identified a series of effective leadership practices that enable school leaders to influence classroom teaching and have a subsequent impact on student outcomes. The case study school reflects a mainstream primary school context where the majority of Maori students are achieving at or above national expectations in reading. The findings indicate that the principal is implementing many of the practices that characterise effective leadership in successful schools. The principal’s leadership practice is guided by her understandings of culturally responsive leadership, which emphasises the importance of developing quality relationships and quality teaching and learning. Consequently, she has focused her leadership practice on three interrelated strategies that reflect this theorising. The strategies include: prioritising the development of relationships with and between school stakeholders, establishing systems and structures to support the development of relationships and creating a school culture of learning where teachers reject deficit theorising, accept ownership for the performance of students, implement culturally responsive teaching practices and are critically reflective about their practice. This study suggests that further research examining culturally responsive leadership in mainstream education is needed to provide a more comprehensive profile of a culturally responsive leader in the New Zealand context. However, this report does provide an interesting point for reflection and discussion amongst school leaders who want to raise Maori student achievement and reduce disparities.

year: 2010