title: The role of statistical learning in the acquisition of motion event construal in a second language

authors: Treffers-Daller, Jeanine

subjects: Social Sciences

abstract: Learning to talk about motion in a second language is very difficult because it involves restructuring deeply entrenched patterns from the first language. In this paper we argue that statistical learning can explain why L2 learners are only partially successful in restructuring their second language grammars. We explore to what extent L2 learners make use of two mechanisms of statistical learning, entrenchment and pre-emption to acquire target-like expressions of motion and retreat from overgeneralisation in this domain. Paying attention to the frequency of existing patterns in the input can help learners to adjust the frequency with which they use path and manner verbs in French but is insufficient to acquire the boundary crossing constraint and learn what not to say. We also look at the role of language proficiency and exposure to French in explaining the findings.

text: The role of statistical learning in the acquisition of motion event construal in a second language Learning to talk about motion in a second language is very difficult because it involves restructuring deeply entrenched patterns from the first language. In this paper we argue that statistical learning can explain why L2 learners are only partially successful in restructuring their second language grammars. We explore to what extent L2 learners make use of two mechanisms of statistical learning, entrenchment and pre-emption to acquire target-like expressions of motion and retreat from overgeneralisation in this domain. Paying attention to the frequency of existing patterns in the input can help learners to adjust the frequency with which they use path and manner verbs in French but is insufficient to acquire the boundary crossing constraint and learn what not to say. We also look at the role of language proficiency and exposure to French in explaining the findings.

year: 2015

title: Meaning and social reality of sexuality in the lives of children in Aotearoa New Zealand

authors: Flanagan, Paul G.

abstract: How sexuality in pre-pubescent childhood is spoken about varies enormously within societies: almost swinging like a pendulum between perspectives of healthy and normal exploration, to panic of children being victims of abuse and ideas of sexualisation by the media (Egan and Hawkes 2008; Jackson 1982, 1990; Postman 1994).  Reflecting initially from my practice as a family counsellor, and more recently as a counsellor educator and researcher, this chapter explores multiple discourses in children’s lives on the meaning and social reality of sexuality.  The aim is to question and deconstruct concepts that have shaped discourse of childhood and sexuality, and which is currently a binary position of children who are safe (i.e. asexual or un-sexual) or not (sexualised) (see, for example, Postman 1994).  The intention behind this questioning of constructions is not to deny this dominant discourse, but to expose the presence of multiple discourses, and multiple meanings for children’s words and actions.  Put simply: children’s sexual actions are frequently ascribed adult notions of sexuality, or taken to mean that maltreatment has occurred.  My argument here from counselling practice and research is that sexual actions by children do not necessarily mean some harm has occurred, but that adults’ understandings and responses are informed by discourses that guide them to assume the worst.  This can have effects for children’s identities, through disruption of their relationships within family, in addition to experiences of isolation and exclusion within school, neighbourhood and friendship contexts.

text: Meaning and social reality of sexuality in the lives of children in Aotearoa New Zealand How sexuality in pre-pubescent childhood is spoken about varies enormously within societies: almost swinging like a pendulum between perspectives of healthy and normal exploration, to panic of children being victims of abuse and ideas of sexualisation by the media (Egan and Hawkes 2008; Jackson 1982, 1990; Postman 1994).  Reflecting initially from my practice as a family counsellor, and more recently as a counsellor educator and researcher, this chapter explores multiple discourses in children’s lives on the meaning and social reality of sexuality.  The aim is to question and deconstruct concepts that have shaped discourse of childhood and sexuality, and which is currently a binary position of children who are safe (i.e. asexual or un-sexual) or not (sexualised) (see, for example, Postman 1994).  The intention behind this questioning of constructions is not to deny this dominant discourse, but to expose the presence of multiple discourses, and multiple meanings for children’s words and actions.  Put simply: children’s sexual actions are frequently ascribed adult notions of sexuality, or taken to mean that maltreatment has occurred.  My argument here from counselling practice and research is that sexual actions by children do not necessarily mean some harm has occurred, but that adults’ understandings and responses are informed by discourses that guide them to assume the worst.  This can have effects for children’s identities, through disruption of their relationships within family, in addition to experiences of isolation and exclusion within school, neighbourhood and friendship contexts.

year: 2013

title: Ngā Pakanga mō Wāhi Tapu: Battles over sacred places

authors: Joseph, Robert

abstract: Wāhi tapu are the sacred places of Māori in Aotearoa New Zealand. All cultures have sacred sites such as cemeteries, significant battlefields, and places of spiritual significance. Standout examples internationally include the ‘Weeping Wall’ in the Holy Land, Stonehenge in Britain, Maraeātea in the Pacific, and Intihuatana at Macchu Picchu in Peru. But unlike these sites, wāhi tapu are rarely a visible structure but rather a site or area within the landscape with values so significant that restrictions are warranted. In law, wāhi tapu are defined as a ‘place of special significance according to tikanga Māori’
 and ‘a place sacred to Māori in the traditional, spiritual, religious, ritual, or mythological sense’.
As the aphorism above emphasises, Māori historically were willing to die for land (and for women of course!), and wāhi tapu are the most sacred of places. Many battles have been fought over actual or proposed transgressions of their sacredness. In earlier years, blood was shed and men did die; today battles tend to occur in the Environment Court, but are just as passionate. Recent decades have seen conflicts where wāhi tapu were threatened by new highways, railroads, airports, prisons, residential and commercial developments, wind farms, power stations and waste dumps.
In this chapter, I discuss a number of the battles that have been fought over the development or preservation of wāhi tapu from first European contact up until the present time. I highlight the growing legal recognition of tikanga Māori in relation to these sacred landscapes, and conclude with a proposed pragmatic solution for all New Zealanders when negotiating developments over wāhi tapu. Having a
background in law and tribal affiliations, I discuss these tensions from both legal and kaupapa Māori perspectives.

text: Ngā Pakanga mō Wāhi Tapu: Battles over sacred places Wāhi tapu are the sacred places of Māori in Aotearoa New Zealand. All cultures have sacred sites such as cemeteries, significant battlefields, and places of spiritual significance. Standout examples internationally include the ‘Weeping Wall’ in the Holy Land, Stonehenge in Britain, Maraeātea in the Pacific, and Intihuatana at Macchu Picchu in Peru. But unlike these sites, wāhi tapu are rarely a visible structure but rather a site or area within the landscape with values so significant that restrictions are warranted. In law, wāhi tapu are defined as a ‘place of special significance according to tikanga Māori’
 and ‘a place sacred to Māori in the traditional, spiritual, religious, ritual, or mythological sense’.
As the aphorism above emphasises, Māori historically were willing to die for land (and for women of course!), and wāhi tapu are the most sacred of places. Many battles have been fought over actual or proposed transgressions of their sacredness. In earlier years, blood was shed and men did die; today battles tend to occur in the Environment Court, but are just as passionate. Recent decades have seen conflicts where wāhi tapu were threatened by new highways, railroads, airports, prisons, residential and commercial developments, wind farms, power stations and waste dumps.
In this chapter, I discuss a number of the battles that have been fought over the development or preservation of wāhi tapu from first European contact up until the present time. I highlight the growing legal recognition of tikanga Māori in relation to these sacred landscapes, and conclude with a proposed pragmatic solution for all New Zealanders when negotiating developments over wāhi tapu. Having a
background in law and tribal affiliations, I discuss these tensions from both legal and kaupapa Māori perspectives.

year: 2011