title: Does New Zealand visitors follow the Joseph Effect?  Some empirical evidence

authors: Foo, Dani

subjects: International tourism

abstract: The report departs from conventional time series analysis and investigates the existence of long memory (LRD) in the stream of daily visitors, arriving from various sources to New Zealand from 1997 to 2010, using selected estimators of the Hurst-exponent. The daily arrivals of visitors are treated as a stream of "digital signals" with the inherent noise. After minimizing the noise (i.e. the presence of short-term trends, periodicities, and cycles) we found the existence of significant long memory embedded in our data of daily visitors from all sources and in the aggregate. Strong evidence of embedded “long memory” implies that Joseph Effect – that good times beget good times and bad times beget bad – whose existence in the underlying process may have interesting implications for tourism policy makers. Our findings suggest evidence of such long term memory in tourist arrival data. Further, unless this long memory effect is taken into consideration, any traditional statistical analysis based on Gaussian and Poisson assumptions may be overly biased.

text: Does New Zealand visitors follow the Joseph Effect?  Some empirical evidence The report departs from conventional time series analysis and investigates the existence of long memory (LRD) in the stream of daily visitors, arriving from various sources to New Zealand from 1997 to 2010, using selected estimators of the Hurst-exponent. The daily arrivals of visitors are treated as a stream of "digital signals" with the inherent noise. After minimizing the noise (i.e. the presence of short-term trends, periodicities, and cycles) we found the existence of significant long memory embedded in our data of daily visitors from all sources and in the aggregate. Strong evidence of embedded “long memory” implies that Joseph Effect – that good times beget good times and bad times beget bad – whose existence in the underlying process may have interesting implications for tourism policy makers. Our findings suggest evidence of such long term memory in tourist arrival data. Further, unless this long memory effect is taken into consideration, any traditional statistical analysis based on Gaussian and Poisson assumptions may be overly biased.

year: 2011

title: Holistic Education: A Vision for 21st Century New Zealand Primary School Classrooms

authors: Hall, Sherilyn

subjects: holism

abstract: In today’s world, teachers in New Zealand primary schools struggle to meet the requirements of an over-full curriculum and pressure from politicians to raise student achievement. Despite a curriculum document that speaks of developing “lifelong learners who are confident, creative, connected, and actively involved” (MoE, 2007, p. 4), teachers are being compelled to return to traditional forms of teaching in an attempt to ensure that students are meeting required ‘standards’ in reading, writing and mathematics (MoE, 2013a).  
A common theme in current educational discussions is concerns around the ‘tail of underachievement’ (Hattie, 2011; Te One, 2011) that continues to plague classrooms despite on-going professional development and the introduction of National Standards (MoE, 2009a, 2009b).  This research, therefore, attempts to define a viable alternative to the status quo, holistic education, a teaching paradigm that has produced pockets of success, mainly outside mainstream education, over the last few centuries and which may hold promise for the 21st Century.
	Holism is not new.  It spans much of human history from early Greek philosophers in the West and traditional ways of thinking in many non-Western indigenous cultures through to the current day, although the term itself was not ‘coined’ until 1926 (Esfeld, 1998).  In recent years, holism has found some legitimacy in healthcare (McEvoy & Duffy, 2008), Western judicial systems (Takagi & Shank, 2004) and even education (R. Miller, 2006).  
Although holistic education has taken various forms throughout history, one overarching theme is that it is focused on the whole child – body, mind and spirit – and their relationships with others and the world around them (J. P. Miller, 2007).  The literature even suggests that holistic education is a matter of the heart – a paradigm or worldview that underpins everything the teacher does in light of this understanding (Mahmoudi, Jafari, Nasrabadi, & Liaghatdar, 2012) rather than a pedagogical style.  Thus, holistic teachers select from a toolbox of practices in order to find what is most appropriate for each learning situation and student.
Beginning with an analysis of research into holistic education, this thesis then considers the practises of some local teachers that appear to have holistic underpinnings, to discover how viable they are in practice, and what difference they make to the students and their learning.  Interviews with teachers and their students produced data was grouped into themes.  One overarching theme showed that connecting learning to the students’ lives, increased their motivation and engagement.  The development of strong relationships with students was another clear theme, and the knowledge teachers gained as a result, informed their teaching decisions.
Though holistic teaching is time consuming it is rewarding, and these teachers felt the rewards far outweighed the cost, a sense that was echoed in literature on the subject (Apple & Beane, 2007).  Furthermore, these teachers did not think of their practice as holistic, but clearly taught from the heart.  It is this sense of a change of ‘heart’ by teachers, rather than specific practices, which suggests that holistic education could be a viable vision for today’s primary school classrooms.

text: Holistic Education: A Vision for 21st Century New Zealand Primary School Classrooms In today’s world, teachers in New Zealand primary schools struggle to meet the requirements of an over-full curriculum and pressure from politicians to raise student achievement. Despite a curriculum document that speaks of developing “lifelong learners who are confident, creative, connected, and actively involved” (MoE, 2007, p. 4), teachers are being compelled to return to traditional forms of teaching in an attempt to ensure that students are meeting required ‘standards’ in reading, writing and mathematics (MoE, 2013a).  
A common theme in current educational discussions is concerns around the ‘tail of underachievement’ (Hattie, 2011; Te One, 2011) that continues to plague classrooms despite on-going professional development and the introduction of National Standards (MoE, 2009a, 2009b).  This research, therefore, attempts to define a viable alternative to the status quo, holistic education, a teaching paradigm that has produced pockets of success, mainly outside mainstream education, over the last few centuries and which may hold promise for the 21st Century.
	Holism is not new.  It spans much of human history from early Greek philosophers in the West and traditional ways of thinking in many non-Western indigenous cultures through to the current day, although the term itself was not ‘coined’ until 1926 (Esfeld, 1998).  In recent years, holism has found some legitimacy in healthcare (McEvoy & Duffy, 2008), Western judicial systems (Takagi & Shank, 2004) and even education (R. Miller, 2006).  
Although holistic education has taken various forms throughout history, one overarching theme is that it is focused on the whole child – body, mind and spirit – and their relationships with others and the world around them (J. P. Miller, 2007).  The literature even suggests that holistic education is a matter of the heart – a paradigm or worldview that underpins everything the teacher does in light of this understanding (Mahmoudi, Jafari, Nasrabadi, & Liaghatdar, 2012) rather than a pedagogical style.  Thus, holistic teachers select from a toolbox of practices in order to find what is most appropriate for each learning situation and student.
Beginning with an analysis of research into holistic education, this thesis then considers the practises of some local teachers that appear to have holistic underpinnings, to discover how viable they are in practice, and what difference they make to the students and their learning.  Interviews with teachers and their students produced data was grouped into themes.  One overarching theme showed that connecting learning to the students’ lives, increased their motivation and engagement.  The development of strong relationships with students was another clear theme, and the knowledge teachers gained as a result, informed their teaching decisions.
Though holistic teaching is time consuming it is rewarding, and these teachers felt the rewards far outweighed the cost, a sense that was echoed in literature on the subject (Apple & Beane, 2007).  Furthermore, these teachers did not think of their practice as holistic, but clearly taught from the heart.  It is this sense of a change of ‘heart’ by teachers, rather than specific practices, which suggests that holistic education could be a viable vision for today’s primary school classrooms.

year: 2014

title: Mahi Toi Skills in Contemporary Education, Training and Maori Development

authors: Joseph, Makarita Ngapine Tangitu

subjects: Kia mau ki nga taonga tuku iho o nga tupuna

abstract: Since the 1980’s, national investment in human capital and skill formation policy in education has been promoted as key to economic success and social inclusion. Social inclusion, however, is often expressed as helping citizens to become employable. Although employability is a key focus of skills formation and education policy, the context of the western ideologies that it derives from and caters to perpetuates the exclusion of mahi toi (arts and crafts) skills in education. Using a kaupapa Māori approach, two key informants who specialise and teach mahi toi skills, either rāranga (weaving) or pounamu (jade/greenstone), were interviewed. The aim was to get a better understanding of how these skills can contribute to personal, professional and Māori development in the 21st century, and to provide information indicating where and how these skills can be learnt, either through private training enterprises (PTE) or public tertiary educational institutions (TEI), thereby highlighting the value of teaching and learning rāranga and pounamu skills. Findings from analysing their pūrākau indicate that learning rāranga or pounamu skills can provide a foundation for believing in your potential, contribute to cultural identity, improve confidence and communication skills, help an individual be bestowed or acquire mana, offer a type of therapy, enhance career progression and professional identity, provide financial rewards and stability, and help with the revitalisation and transfer of cultural knowledge. Ultimately, it is concluded that mahi toi skills such as rāranga and pounamu can contribute to the development of an individual’s personal and professional lives, but also has benefits for the organisation where they become employed as well as extended whānau, hapū and iwi.

text: Mahi Toi Skills in Contemporary Education, Training and Maori Development Since the 1980’s, national investment in human capital and skill formation policy in education has been promoted as key to economic success and social inclusion. Social inclusion, however, is often expressed as helping citizens to become employable. Although employability is a key focus of skills formation and education policy, the context of the western ideologies that it derives from and caters to perpetuates the exclusion of mahi toi (arts and crafts) skills in education. Using a kaupapa Māori approach, two key informants who specialise and teach mahi toi skills, either rāranga (weaving) or pounamu (jade/greenstone), were interviewed. The aim was to get a better understanding of how these skills can contribute to personal, professional and Māori development in the 21st century, and to provide information indicating where and how these skills can be learnt, either through private training enterprises (PTE) or public tertiary educational institutions (TEI), thereby highlighting the value of teaching and learning rāranga and pounamu skills. Findings from analysing their pūrākau indicate that learning rāranga or pounamu skills can provide a foundation for believing in your potential, contribute to cultural identity, improve confidence and communication skills, help an individual be bestowed or acquire mana, offer a type of therapy, enhance career progression and professional identity, provide financial rewards and stability, and help with the revitalisation and transfer of cultural knowledge. Ultimately, it is concluded that mahi toi skills such as rāranga and pounamu can contribute to the development of an individual’s personal and professional lives, but also has benefits for the organisation where they become employed as well as extended whānau, hapū and iwi.

year: 2018