title: The New Zealand Curriculum in the moana

authors: Del Monte, Pablo

abstract: Reading this issue’s five reflections on the Aotearoa New Zealand Curriculum (ANZC) has provoked us to think again on a returning question, that is, what is a curriculum—and its reform? We have thus come to think about the curriculum as an event that determines “at least in part, what we are, what we think and what we do today” (Foucault, 1984, p. 32). Furthermore, we have been musing on the shifts and movements of vā (Fa’avae, 2018) and power, and consider that a useful concept to think of the curriculum may be the moana—the vast ocean or space of interconnections. The curriculum conduces forms of power that ‘make us up’ (Hacking, 1986) and produces shifts of the vā that animates the souls (Ball, 2003) of those that take part in education. This commentary is an open conversation with the articles of this special section, and between the writers, an attempt to bring us together and think differently. It is riddled with contradiction, which we embrace as a prolific space where we can think together. First, we set the grounds for a decolonial reading of the curriculum, and ANZC's reform specifically. Secondly, we consider the curriculum as the currents that bring together and conduct a heterogeneity of beings (policy texts, discourses, technologies, actors, etc.) creating a sense of shared identities that connect the past, present and future. We also understand the ANZC as a fluid space where specific forms of power circulate and flow, and make us up as beings with particular capabilities. Finally, we conclude by asking what kind of life is possible in these waters. The articles in this issue agree on the potency of the ANZC to contribute to the making of productive, socially engaged and culturally aware citizens. We ask further as to what forms of knowledges, identities and subject positions are made available for students and educators in the curriculum.

text: The New Zealand Curriculum in the moana Reading this issue’s five reflections on the Aotearoa New Zealand Curriculum (ANZC) has provoked us to think again on a returning question, that is, what is a curriculum—and its reform? We have thus come to think about the curriculum as an event that determines “at least in part, what we are, what we think and what we do today” (Foucault, 1984, p. 32). Furthermore, we have been musing on the shifts and movements of vā (Fa’avae, 2018) and power, and consider that a useful concept to think of the curriculum may be the moana—the vast ocean or space of interconnections. The curriculum conduces forms of power that ‘make us up’ (Hacking, 1986) and produces shifts of the vā that animates the souls (Ball, 2003) of those that take part in education. This commentary is an open conversation with the articles of this special section, and between the writers, an attempt to bring us together and think differently. It is riddled with contradiction, which we embrace as a prolific space where we can think together. First, we set the grounds for a decolonial reading of the curriculum, and ANZC's reform specifically. Secondly, we consider the curriculum as the currents that bring together and conduct a heterogeneity of beings (policy texts, discourses, technologies, actors, etc.) creating a sense of shared identities that connect the past, present and future. We also understand the ANZC as a fluid space where specific forms of power circulate and flow, and make us up as beings with particular capabilities. Finally, we conclude by asking what kind of life is possible in these waters. The articles in this issue agree on the potency of the ANZC to contribute to the making of productive, socially engaged and culturally aware citizens. We ask further as to what forms of knowledges, identities and subject positions are made available for students and educators in the curriculum.

year: 2021

title: Full model selection in the space of data mining operators

authors: Sun, Quan

subjects: genetic algorithm

abstract: We propose a framework and a novel algorithm for the full model selection (FMS) problem. The proposed algorithm, combining both genetic algorithms (GA) and particle swarm optimization (PSO), is named GPS (which stands for GAPSO-FMS), in which a GA is used for searching the optimal structure of a data mining solution, and PSO is used for searching the optimal parameter set for a particular structure instance. Given a classification or regression problem, GPS outputs a FMS solution as a directed acyclic graph consisting of diverse data mining operators that are applicable to the problem, including data cleansing, data sampling, feature transformation/selection and algorithm operators. The solution can also be represented graphically in a human readable form. Experimental results demonstrate the benefit of the algorithm.

text: Full model selection in the space of data mining operators We propose a framework and a novel algorithm for the full model selection (FMS) problem. The proposed algorithm, combining both genetic algorithms (GA) and particle swarm optimization (PSO), is named GPS (which stands for GAPSO-FMS), in which a GA is used for searching the optimal structure of a data mining solution, and PSO is used for searching the optimal parameter set for a particular structure instance. Given a classification or regression problem, GPS outputs a FMS solution as a directed acyclic graph consisting of diverse data mining operators that are applicable to the problem, including data cleansing, data sampling, feature transformation/selection and algorithm operators. The solution can also be represented graphically in a human readable form. Experimental results demonstrate the benefit of the algorithm.

year: 2012

title: Ahumai

authors: Temara, Pou

subjects: Pātere

abstract: E tika ana kia punarua te wānanga i ēnei pātere e rua nā te mea he mārama te kite iho o whatu he ōrite ētahi o ngā rārangi kupu, ngā whakaaro me ngā kareāroto ki te pātere a Ahumai. Ahakoa kāore i te takoto te ingoa o te kaitito i tēnei pātere, nā te ōrite o ētahi o ngā kupu, e taea te whakapae, nā te ringa kotahi ēnei pātere i waituhi? Kai roto hoki i te pātere nei e takaoto ana ngā rohe o Raukawa pērā i Wharepūhunga, me ngā tangata whai mana o tērā iwi pērā i a Tīkao. Hei taituarā ka hahua ake anō te kōrero a Turanga Te Mauparaoa ki te tata o te rohe o te iwi nāna te waiata nei, ki tōna rohe. Kāore te Māori e kī ‘nō tua ake nei tēnei pātere’ mēnā he tawhiti atu te iwi i tōna. Nō reira, ki taku wānanga, ehara tēnei pātere nō ngā iwi o Taranaki. He tawhiti rawa a Taranaki i Murupara. Hāunga a Raukawa, koia te iwi kai ‘tua ake nei’.

E tuku ana ahau i taku ihu kia puta. Ki te tapahia mai, e pai ana. E kī ana hoki au, ko te mea poto te titonga tuatahi, ko te mea roa te titonga o muri mai. He ariā te mea tuatahi nō te mea tuarua.

text: Ahumai E tika ana kia punarua te wānanga i ēnei pātere e rua nā te mea he mārama te kite iho o whatu he ōrite ētahi o ngā rārangi kupu, ngā whakaaro me ngā kareāroto ki te pātere a Ahumai. Ahakoa kāore i te takoto te ingoa o te kaitito i tēnei pātere, nā te ōrite o ētahi o ngā kupu, e taea te whakapae, nā te ringa kotahi ēnei pātere i waituhi? Kai roto hoki i te pātere nei e takaoto ana ngā rohe o Raukawa pērā i Wharepūhunga, me ngā tangata whai mana o tērā iwi pērā i a Tīkao. Hei taituarā ka hahua ake anō te kōrero a Turanga Te Mauparaoa ki te tata o te rohe o te iwi nāna te waiata nei, ki tōna rohe. Kāore te Māori e kī ‘nō tua ake nei tēnei pātere’ mēnā he tawhiti atu te iwi i tōna. Nō reira, ki taku wānanga, ehara tēnei pātere nō ngā iwi o Taranaki. He tawhiti rawa a Taranaki i Murupara. Hāunga a Raukawa, koia te iwi kai ‘tua ake nei’.

E tuku ana ahau i taku ihu kia puta. Ki te tapahia mai, e pai ana. E kī ana hoki au, ko te mea poto te titonga tuatahi, ko te mea roa te titonga o muri mai. He ariā te mea tuatahi nō te mea tuarua.

year: 2017