title: Using an extended food metaphor to explain concepts about pedagogy

authors: Wright, Noeline

abstract: It is anathema for educators to describe pedagogy as having a recipe - it is tantamount to saying it is a technicist process rather than a professional one requiring active, informed decision-making. But if we are to help novice teachers understand what pedagogy is and how it can be understood, there must be a starting point for pedagogical knowledge to shape both the understanding and design of appropriate curriculum learning. In order to address this challenge, I argue that food preparation processes and learning how to competently cook are analogous to understanding how pedagogy - also about process, design, and making knowledge knowable - facilitates learning about teaching specific curriculum knowledge. To do so, I use evidence from an ITE cohort lecture on pedagogy as a case study. In essence, viewing pedagogy through the lens of food and recipes may help make some abstractions of pedagogy more concrete and make some principles of pedagogy more accessible to novice teachers as they learn to design learning.

text: Using an extended food metaphor to explain concepts about pedagogy It is anathema for educators to describe pedagogy as having a recipe - it is tantamount to saying it is a technicist process rather than a professional one requiring active, informed decision-making. But if we are to help novice teachers understand what pedagogy is and how it can be understood, there must be a starting point for pedagogical knowledge to shape both the understanding and design of appropriate curriculum learning. In order to address this challenge, I argue that food preparation processes and learning how to competently cook are analogous to understanding how pedagogy - also about process, design, and making knowledge knowable - facilitates learning about teaching specific curriculum knowledge. To do so, I use evidence from an ITE cohort lecture on pedagogy as a case study. In essence, viewing pedagogy through the lens of food and recipes may help make some abstractions of pedagogy more concrete and make some principles of pedagogy more accessible to novice teachers as they learn to design learning.

year: 2014

title: Syntheses and ligand interconversions of copper(II) derivatives of the metalloligand [Pt₂(µ-S)₂(PPh₃)₄]

authors: Devoy, Sarah M.

abstract: The reactivity of the metalloligand [Pt₂(µ-S)₂(PPh₃)₄] towards a variety of copper(II)–ligand systems has been studied. Reaction of [Pt₂(µ-S)₂(PPh₃)₄] with copper(II) halide complexes [CuCl₂L](L = 2,2 -bipyridine and 1,10-phenanthroline) gave trinuclear dicationic products [Pt₂(µ-S)₂(PPh₃)₄CuL]²⁺, and the 8-hydroxyquinolinate (hq) complex [Cu(hq)₂] gave [Pt₂(µ-S)₂(PPh₃)₄Cu(hq)]⁺, isolated as their BPh₄⁻ or PF₆⁻ salts. Related cationic complexes with other ancillary amine ligands (1,2-diaminoethane, 1,2-diaminopropane, 1,2-diaminocyclohexane) were obtained by reactions of [Pt₂(µ-S)₂(PPh₃)₄] with CuCl2 and the amine. In contrast, reaction of [Pt₂(µ-S)₂(PPh₃)₄] with CuCl₂ and NH₃ in methanol gave the intensely blue methoxy-bridged dicopper complex [{Pt₂(µ-S)₂(PPh₃)₄Cu(OMe)}₂]²⁺, isolated as its hexafluorophosphate salt. Copper β-diketonate complexes reacted with [Pt₂(µ-S)₂(PPh₃)₄] giving [Pt₂(µ-S)₂(PPh₃)₄Cu(β-diketonate)]⁺PF₆⁻ complexes, with the CH₃COCHCOCH₃(acac) and CF₃COCHCO(2-thienyl)(tta) derivatives characterised by X-ray structure determinations. The local Cu(II) environment ranges from distorted square-planar to an intermediate form of square-planar and tetrahedral. The β-diketonate derivatives show varying stability towards methanolysis, giving [{Pt₂(µ-S)₂(PPh₃)₄Cu(OMe)}₂]²⁺.

text: Syntheses and ligand interconversions of copper(II) derivatives of the metalloligand [Pt₂(µ-S)₂(PPh₃)₄] The reactivity of the metalloligand [Pt₂(µ-S)₂(PPh₃)₄] towards a variety of copper(II)–ligand systems has been studied. Reaction of [Pt₂(µ-S)₂(PPh₃)₄] with copper(II) halide complexes [CuCl₂L](L = 2,2 -bipyridine and 1,10-phenanthroline) gave trinuclear dicationic products [Pt₂(µ-S)₂(PPh₃)₄CuL]²⁺, and the 8-hydroxyquinolinate (hq) complex [Cu(hq)₂] gave [Pt₂(µ-S)₂(PPh₃)₄Cu(hq)]⁺, isolated as their BPh₄⁻ or PF₆⁻ salts. Related cationic complexes with other ancillary amine ligands (1,2-diaminoethane, 1,2-diaminopropane, 1,2-diaminocyclohexane) were obtained by reactions of [Pt₂(µ-S)₂(PPh₃)₄] with CuCl2 and the amine. In contrast, reaction of [Pt₂(µ-S)₂(PPh₃)₄] with CuCl₂ and NH₃ in methanol gave the intensely blue methoxy-bridged dicopper complex [{Pt₂(µ-S)₂(PPh₃)₄Cu(OMe)}₂]²⁺, isolated as its hexafluorophosphate salt. Copper β-diketonate complexes reacted with [Pt₂(µ-S)₂(PPh₃)₄] giving [Pt₂(µ-S)₂(PPh₃)₄Cu(β-diketonate)]⁺PF₆⁻ complexes, with the CH₃COCHCOCH₃(acac) and CF₃COCHCO(2-thienyl)(tta) derivatives characterised by X-ray structure determinations. The local Cu(II) environment ranges from distorted square-planar to an intermediate form of square-planar and tetrahedral. The β-diketonate derivatives show varying stability towards methanolysis, giving [{Pt₂(µ-S)₂(PPh₃)₄Cu(OMe)}₂]²⁺.

year: 2005-07-01

title: Matariki, commodity culture, and multiple identities

authors: Hardy, Ann

subjects: Matariki

abstract: The event known as Matariki, the rising of the Pleiades in winter, which Māori take as the mark of the beginning of a new year, was not a strong feature of the wider public sphere for most of the 20th century. Since 2001, however, when Te Taura Whiri, the Māori Language Commission, published an explanatory booklet with the aim of reviving interest in Matariki as an aide to the maintenance of te reo, it has been promoted by several quasi-governmental institutions, especially the national museum, Te Papa, as a winter festival for all New Zealanders. Its main public presence to date has been through media products: posters, banners, websites, television programmes, newspaper features, calendars, some theatrical performances and physical commemoration ceremonies.

The larger project, of which this paper represents an initial descriptive and positioning phase, is a continuation of the researcher's long-standing interest in the intersections of religiosity, culture, and media as they are active in the environment of Aotearoa New Zealand. It assumes, building on theorists such as Bellah and Lundby that the creation of such festivals is an act of 'civil religiosity' that attempts to create and strengthen national community around a set of numinous symbols.
However, the development of an enterprise such as Matariki is pursued in a complex political field, where broad agreement across various factions is needed before the festival can take on an enduring material and symbolic existence. In investigating the factors that will determine the future of Matariki it is relevant to consider the interaction of three factors in particular: the ethno-political history of New Zealand; the characteristics of contemporary reflexive spirituality, which are intertwined with commodificatory tendencies and thirdly, the impacts of increasing globalisation on the parameters of identity-formation for citizens in late-modern societies.

text: Matariki, commodity culture, and multiple identities The event known as Matariki, the rising of the Pleiades in winter, which Māori take as the mark of the beginning of a new year, was not a strong feature of the wider public sphere for most of the 20th century. Since 2001, however, when Te Taura Whiri, the Māori Language Commission, published an explanatory booklet with the aim of reviving interest in Matariki as an aide to the maintenance of te reo, it has been promoted by several quasi-governmental institutions, especially the national museum, Te Papa, as a winter festival for all New Zealanders. Its main public presence to date has been through media products: posters, banners, websites, television programmes, newspaper features, calendars, some theatrical performances and physical commemoration ceremonies.

The larger project, of which this paper represents an initial descriptive and positioning phase, is a continuation of the researcher's long-standing interest in the intersections of religiosity, culture, and media as they are active in the environment of Aotearoa New Zealand. It assumes, building on theorists such as Bellah and Lundby that the creation of such festivals is an act of 'civil religiosity' that attempts to create and strengthen national community around a set of numinous symbols.
However, the development of an enterprise such as Matariki is pursued in a complex political field, where broad agreement across various factions is needed before the festival can take on an enduring material and symbolic existence. In investigating the factors that will determine the future of Matariki it is relevant to consider the interaction of three factors in particular: the ethno-political history of New Zealand; the characteristics of contemporary reflexive spirituality, which are intertwined with commodificatory tendencies and thirdly, the impacts of increasing globalisation on the parameters of identity-formation for citizens in late-modern societies.

year: 2011