title: Specialist Classroom Teacher Mentoring and Knowledge Generativity: Exploring trust, support, challenge, risk-taking, and confidence.

authors: Atkins, Stephen Gregory

subjects: Mentoring

abstract: The Specialist Classroom Teacher (SCT) position involves a mentoring function that is an integral part of mentoring and induction programmes for teacher-mentees in secondary and area schools in New Zealand. SCT-mentor and teacher-mentee relationships should be confidential and high trust relationships and should involve professional growth for each teacher-mentee as an increase in capacity.
This small scale qualitative study involves three purposefully selected cases each of which comprises a SCT-mentor working collaboratively with a teacher-mentee. Challenge, for professional growth as generativity of new practice and/or knowledge for the mentee, should be evident within the mentoring relationship.
This study begins by examining documentation on the SCT position and how the position relates to mentoring for generativity. A conceptual model provides a focus for the review of the literature because it identifies some of the key concepts initially considered to be central to mentor-mentee interactions. These concepts include trust, support, risk-taking, and challenge, and to these is added confidence because this concept emerged in the data.
Primary data is collected from two naturally occurring mentoring meetings involving each SCT-mentor and teacher-mentee only. This data is analysed and used to formulate questions for one semi-structured interview involving the researcher and each participant pair for each case. Participant perceptions of the concepts and concept interactions within each relationship are sought from interpretive and phenomenological approaches within the interviews.
Whereas there is a major focus on support as a mentoring function in the literature, this study found that trust is the basis of each mentoring relationship and that trust underpins the generative process. Discussion centres on the relationship between trust and support, and significantly confidence emerged as a concept that leads to risk-taking behaviour. This emergence of confidence necessitated a revision of the conceptual model presented in the conclusion. Some key points in the discussion and conclusion are: appropriate challenge, static and futuristic support, fields of support, reflective dialogue using tools such as parallel conversations , and realisations pertaining to the 'conscious competence learning model'.
This study suggests a shift in focus in the literature from support functions of SCT-mentors to trust building functions because trust-based mentoring relationships are more likely to endure, and are more likely to underpin greater risk-taking behaviours. This study questions the notion that 'deepest trust' through value congruence is the deepest form of trust, suggesting that 'acceptance of different values' represents a 'highest form of trust'.

text: Specialist Classroom Teacher Mentoring and Knowledge Generativity: Exploring trust, support, challenge, risk-taking, and confidence. The Specialist Classroom Teacher (SCT) position involves a mentoring function that is an integral part of mentoring and induction programmes for teacher-mentees in secondary and area schools in New Zealand. SCT-mentor and teacher-mentee relationships should be confidential and high trust relationships and should involve professional growth for each teacher-mentee as an increase in capacity.
This small scale qualitative study involves three purposefully selected cases each of which comprises a SCT-mentor working collaboratively with a teacher-mentee. Challenge, for professional growth as generativity of new practice and/or knowledge for the mentee, should be evident within the mentoring relationship.
This study begins by examining documentation on the SCT position and how the position relates to mentoring for generativity. A conceptual model provides a focus for the review of the literature because it identifies some of the key concepts initially considered to be central to mentor-mentee interactions. These concepts include trust, support, risk-taking, and challenge, and to these is added confidence because this concept emerged in the data.
Primary data is collected from two naturally occurring mentoring meetings involving each SCT-mentor and teacher-mentee only. This data is analysed and used to formulate questions for one semi-structured interview involving the researcher and each participant pair for each case. Participant perceptions of the concepts and concept interactions within each relationship are sought from interpretive and phenomenological approaches within the interviews.
Whereas there is a major focus on support as a mentoring function in the literature, this study found that trust is the basis of each mentoring relationship and that trust underpins the generative process. Discussion centres on the relationship between trust and support, and significantly confidence emerged as a concept that leads to risk-taking behaviour. This emergence of confidence necessitated a revision of the conceptual model presented in the conclusion. Some key points in the discussion and conclusion are: appropriate challenge, static and futuristic support, fields of support, reflective dialogue using tools such as parallel conversations , and realisations pertaining to the 'conscious competence learning model'.
This study suggests a shift in focus in the literature from support functions of SCT-mentors to trust building functions because trust-based mentoring relationships are more likely to endure, and are more likely to underpin greater risk-taking behaviours. This study questions the notion that 'deepest trust' through value congruence is the deepest form of trust, suggesting that 'acceptance of different values' represents a 'highest form of trust'.

year: 2012

title: Work-integrated learning in higher education

authors: Zegwaard, Karsten E.

abstract: Seminar presented at University College Cork, Ireland, on the definition of WIL, design of quality WIL frameworks and the different models of WIL such as curricular, co-curricular and extra-curricular activities. Also international perspectives - developments from various countries including New Zealand, Australia, Canada, and Germany. Discussions included the critical role of WIL in enhancing employability outcomes for students and detailing the University of Waikato’s approach to integrating WIL into their curriculum, which includes compulsory WIL components across all disciplines.

text: Work-integrated learning in higher education Seminar presented at University College Cork, Ireland, on the definition of WIL, design of quality WIL frameworks and the different models of WIL such as curricular, co-curricular and extra-curricular activities. Also international perspectives - developments from various countries including New Zealand, Australia, Canada, and Germany. Discussions included the critical role of WIL in enhancing employability outcomes for students and detailing the University of Waikato’s approach to integrating WIL into their curriculum, which includes compulsory WIL components across all disciplines.

year: 2024

title: Ka moemoeā o koutou kaumatua...

authors: Whitiaua, Ropitini

subjects: Ruatāhuna

abstract: Founded by the spiritual leader and prophet Te Kooti Te Turuki Arikirangi, the Ringatū faith came into existence in the 1870s during a very turbulent time for Māori. Struggling for survival many Māori tribes and communities accepted the teachings of Te Kooti and the principles of the Ringatū church as a means of maintaining their independence, beliefs and culture. A truly syncretic religion, the Ringatū church combines traditional Māori customs and beliefs with Christian scriptures forming a religious institution that fits within Christian doctrine while maintaining many important Māori philosophies. 
Throughout the latter stages of the 19th century and into the 20th century the Ringatū faith found fertile soil in many regions and grew in popularity and strength. Areas like the Bay of Plenty and sections of the East Coast became strongholds of the church and to this present day the Ringatū faith still functions within these areas. Therefore it is not surprising that Ruatāhuna, a small and isolated community located in the centre of Te Urewera has been part of the Ringatū movement since its inception. This community sheltered Te Kooti while he was being hunted by government forces, and the people became devout followers of the Ringatū faith. Therefore the proficies of Te Kooti and the principles of the church have become central in the identity and cultural practises of Tūhoe and the community of Ruatāhuna. 
For generations the Ringatū church has been the main spiritual institution within Ruatāhuna, with its gatherings being attended by the vast majority of the community. Its influence has permeated throughout every facet of Ruatāhuna life including spirituality, politics, social controls and even cultural practise. However in the past 30 years there has been a significant decline in the influence and popularity of the Ringatū church, and its tenants are now maintained by just a few families. This decline is most evident during the monthly gatherings of the Ringatū community in Ruatāhuna on the 12 of each month, ‘tekau-mā-rua’, where there are now only about 20 regular attendees. 

This thesis explores the Ringatū faith within Ruatāhuna from its origin, its development through the decades and current position. It examines the changing dynamics of the church in recent times in order to understand why its popularity and influence has shifted. Finally this study seeks a path forward for the Ringatū church in a modern world, looking at how the faith can respond to the needs of a new generation and to find a purpose in a new age.

text: Ka moemoeā o koutou kaumatua... Founded by the spiritual leader and prophet Te Kooti Te Turuki Arikirangi, the Ringatū faith came into existence in the 1870s during a very turbulent time for Māori. Struggling for survival many Māori tribes and communities accepted the teachings of Te Kooti and the principles of the Ringatū church as a means of maintaining their independence, beliefs and culture. A truly syncretic religion, the Ringatū church combines traditional Māori customs and beliefs with Christian scriptures forming a religious institution that fits within Christian doctrine while maintaining many important Māori philosophies. 
Throughout the latter stages of the 19th century and into the 20th century the Ringatū faith found fertile soil in many regions and grew in popularity and strength. Areas like the Bay of Plenty and sections of the East Coast became strongholds of the church and to this present day the Ringatū faith still functions within these areas. Therefore it is not surprising that Ruatāhuna, a small and isolated community located in the centre of Te Urewera has been part of the Ringatū movement since its inception. This community sheltered Te Kooti while he was being hunted by government forces, and the people became devout followers of the Ringatū faith. Therefore the proficies of Te Kooti and the principles of the church have become central in the identity and cultural practises of Tūhoe and the community of Ruatāhuna. 
For generations the Ringatū church has been the main spiritual institution within Ruatāhuna, with its gatherings being attended by the vast majority of the community. Its influence has permeated throughout every facet of Ruatāhuna life including spirituality, politics, social controls and even cultural practise. However in the past 30 years there has been a significant decline in the influence and popularity of the Ringatū church, and its tenants are now maintained by just a few families. This decline is most evident during the monthly gatherings of the Ringatū community in Ruatāhuna on the 12 of each month, ‘tekau-mā-rua’, where there are now only about 20 regular attendees. 

This thesis explores the Ringatū faith within Ruatāhuna from its origin, its development through the decades and current position. It examines the changing dynamics of the church in recent times in order to understand why its popularity and influence has shifted. Finally this study seeks a path forward for the Ringatū church in a modern world, looking at how the faith can respond to the needs of a new generation and to find a purpose in a new age.

year: 2015