title: The discovery of gold at Te Aroha and its consequences: January to October 1880

authors: Hart, Philip

abstract: By mid-1880, when there were expectations that gold would be found at Te Aroha, at last Ngati Rahiri permitted prospecting. A government-subsidized prospecting party under Hone Werahiko set out in early August and announced an apparently valuable find one month later. As the discovery was on Ngati Rahiri land, a goldfield could not be declared open immediately, but despite this increasing numbers of prospectors arrived. Newspapers were cautious, not wanting to encourage a rush based on nothing but rumours, some of them extravagant, notably one of finding ore that would produce 200oz to the ton. 
Despite being doubtful about the prospects, officials prepared to proclaim a new goldfield. In late October, good specimens were shown in Thames, encouraging more to leave both there and the Waikato to explore. After the warden inspected the ground where Werahiko had found gold, which was off limits to everyone except the original prospectors, he arranged to have the only test made before the field was opened. Although this gave an uncertain indication of whether the ore was payable, and little real work was being done outside the prospectors’ claim, regulations were devised permitting the proclamation of the new field.

text: The discovery of gold at Te Aroha and its consequences: January to October 1880 By mid-1880, when there were expectations that gold would be found at Te Aroha, at last Ngati Rahiri permitted prospecting. A government-subsidized prospecting party under Hone Werahiko set out in early August and announced an apparently valuable find one month later. As the discovery was on Ngati Rahiri land, a goldfield could not be declared open immediately, but despite this increasing numbers of prospectors arrived. Newspapers were cautious, not wanting to encourage a rush based on nothing but rumours, some of them extravagant, notably one of finding ore that would produce 200oz to the ton. 
Despite being doubtful about the prospects, officials prepared to proclaim a new goldfield. In late October, good specimens were shown in Thames, encouraging more to leave both there and the Waikato to explore. After the warden inspected the ground where Werahiko had found gold, which was off limits to everyone except the original prospectors, he arranged to have the only test made before the field was opened. Although this gave an uncertain indication of whether the ore was payable, and little real work was being done outside the prospectors’ claim, regulations were devised permitting the proclamation of the new field.

year: 2016

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

title: Editorial

authors: Coleman, Claire

abstract: Frequently marginalised and maligned, the arts in education are often positioned as a nice-to-have “extra” for students but not academically vital or significant (Ross, 1975). However, as artificial intelligence replaces the traditional workforce in numerous industries, creativity, and the arts, often seen as a conduit for creativity, have attracted renewed interest. Many educators consider the arts essential for their ability to engage and activate responsive critical thinking, possibility thinking and develop flexible learners ready to adapt to an unknown job market. National and international research documents the transformative potential of embedding quality arts processes and learning experiences across the curriculum (Biesta, 2013; Catterall, 2009; Ewing & Saunders, 2018). Recent enthusiasm for 21st-century skills has seen the arts welcomed into STE(A)M (science, technology, engineering, arts, and maths) education as part of a drive to remain economically competitive in an increasingly automated world (Geisinger, 2016; Land, 2013).

text: Editorial Frequently marginalised and maligned, the arts in education are often positioned as a nice-to-have “extra” for students but not academically vital or significant (Ross, 1975). However, as artificial intelligence replaces the traditional workforce in numerous industries, creativity, and the arts, often seen as a conduit for creativity, have attracted renewed interest. Many educators consider the arts essential for their ability to engage and activate responsive critical thinking, possibility thinking and develop flexible learners ready to adapt to an unknown job market. National and international research documents the transformative potential of embedding quality arts processes and learning experiences across the curriculum (Biesta, 2013; Catterall, 2009; Ewing & Saunders, 2018). Recent enthusiasm for 21st-century skills has seen the arts welcomed into STE(A)M (science, technology, engineering, arts, and maths) education as part of a drive to remain economically competitive in an increasingly automated world (Geisinger, 2016; Land, 2013).

year: 2022