title: Extending Greenstone for Institutional Repositories

authors: Bainbridge, David

subjects: computer science

abstract: We examine the problem of designing a generalized system for building institutional repositories. Widely used schemes such as DSpace are tailored to a particular set of requirements: fixed metadata set; standard view when searching and browsing; pre-determined sequence for depositing items; built-in workflow for vetting new items. In contrast, Fedora builds in flexibility: institutional repositories are just one possible instantiation—however generality incurs a high overhead and uptake has been sluggish. This paper shows how existing components of the Greenstone software can be repurposed to provide a generalized institutional repository that falls between these extremes.

text: Extending Greenstone for Institutional Repositories We examine the problem of designing a generalized system for building institutional repositories. Widely used schemes such as DSpace are tailored to a particular set of requirements: fixed metadata set; standard view when searching and browsing; pre-determined sequence for depositing items; built-in workflow for vetting new items. In contrast, Fedora builds in flexibility: institutional repositories are just one possible instantiation—however generality incurs a high overhead and uptake has been sluggish. This paper shows how existing components of the Greenstone software can be repurposed to provide a generalized institutional repository that falls between these extremes.

year: 2006

title: Vā and Veitapui as decolonial potential: ongoing Talatalanoa and re-imagining Doctoral being and becoming

authors: Fa'avae, David Taufui Mkiato

abstract: Ko e taumuʻa ʻo e tohi ni ke tau talatalanoa fekauʻaki moe vā moe veitapui. This chapter is centered on vā and veitapui, Tongan concepts grounded in Indigenous Pacific philosophies linked to relational spaces. I articulate how the decolonial potentialities of doctoral being and becoming require intimate navigation and negotiation, highlighting the fluid, rich, and nuanced knowledges within vā and veitapui. Doctoral writing, as understood within vā and veitapui, provided a critical space for me to legitimize and value Indigenous Pacific thought in relation to dominant western knowledge. By employing Tongan concepts, I share how, through doctoral learning and writing, the encounters and experiences strengthened and affirmed my fatongia— an obligation and responsibility to honour and safeguard our cultural knowledges. For me, engaging in my own doctoral writing project was a matter of socio–political struggle and epistemic disobedience, because the academic traditions linked to perceived “proper” writing conventions were not what I adhered to in my own doctoral writing (McDowall & Ramos, 2017). In this chapter, I share how the concepts of vā and veitapui aided me in uncovering time-spaces within doctoral learning and education, and I re-imagine how Tongan ideas, language, and practices could be re-presented through writing.

text: Vā and Veitapui as decolonial potential: ongoing Talatalanoa and re-imagining Doctoral being and becoming Ko e taumuʻa ʻo e tohi ni ke tau talatalanoa fekauʻaki moe vā moe veitapui. This chapter is centered on vā and veitapui, Tongan concepts grounded in Indigenous Pacific philosophies linked to relational spaces. I articulate how the decolonial potentialities of doctoral being and becoming require intimate navigation and negotiation, highlighting the fluid, rich, and nuanced knowledges within vā and veitapui. Doctoral writing, as understood within vā and veitapui, provided a critical space for me to legitimize and value Indigenous Pacific thought in relation to dominant western knowledge. By employing Tongan concepts, I share how, through doctoral learning and writing, the encounters and experiences strengthened and affirmed my fatongia— an obligation and responsibility to honour and safeguard our cultural knowledges. For me, engaging in my own doctoral writing project was a matter of socio–political struggle and epistemic disobedience, because the academic traditions linked to perceived “proper” writing conventions were not what I adhered to in my own doctoral writing (McDowall & Ramos, 2017). In this chapter, I share how the concepts of vā and veitapui aided me in uncovering time-spaces within doctoral learning and education, and I re-imagine how Tongan ideas, language, and practices could be re-presented through writing.

year: 2021-08-23

title: ‘Hospitality’, boundary crossing and thresholds applied in education: Embodying manaakitanga and whanaungatanga

authors: Wright, Noeline

abstract: In everyday understanding, ‘hospitality’ refers to paid work contexts; commodities and transactional tasks. Hospitality can, however, have much broader significance. It can be understood in cultural and social terms within and beyond transactional contexts. In Māori cultural knowledge and practices for example, hospitality has reciprocal, relational nuances. Perhaps both views imply that ‘hospitality’ is an act of ‘crossing boundaries […] or thresholds’ as Still (2013: 4) suggested. Relational, reciprocal, boundary-crossing practices may also infer ritual understandings of respect, kindness, generosity and harmony. Crossing thresholds is a central concept in Māori knowledge and practices and is central to this article exploring concepts and practices of hospitality in a new primary school focused on building its practices on relational and reciprocal values. In Aotearoa New Zealand educational contexts, hospitality is a cultural, social reciprocal and relational practice. Thus, through examining ‘hospitality’, ‘borders’ and ‘thresholds’ across the boundaries of education and commerce, we hope to illuminate both connections and differences. We do so through reviewing both literature about ‘hospitality’, ‘borders’ and ‘thresholds’ and interview data from a new school intentionally valuing whanaungatanga.

text: ‘Hospitality’, boundary crossing and thresholds applied in education: Embodying manaakitanga and whanaungatanga In everyday understanding, ‘hospitality’ refers to paid work contexts; commodities and transactional tasks. Hospitality can, however, have much broader significance. It can be understood in cultural and social terms within and beyond transactional contexts. In Māori cultural knowledge and practices for example, hospitality has reciprocal, relational nuances. Perhaps both views imply that ‘hospitality’ is an act of ‘crossing boundaries […] or thresholds’ as Still (2013: 4) suggested. Relational, reciprocal, boundary-crossing practices may also infer ritual understandings of respect, kindness, generosity and harmony. Crossing thresholds is a central concept in Māori knowledge and practices and is central to this article exploring concepts and practices of hospitality in a new primary school focused on building its practices on relational and reciprocal values. In Aotearoa New Zealand educational contexts, hospitality is a cultural, social reciprocal and relational practice. Thus, through examining ‘hospitality’, ‘borders’ and ‘thresholds’ across the boundaries of education and commerce, we hope to illuminate both connections and differences. We do so through reviewing both literature about ‘hospitality’, ‘borders’ and ‘thresholds’ and interview data from a new school intentionally valuing whanaungatanga.

year: 2021-03-01