title: Anonymous Mobile Service Collaboration

authors: Zhao, Chao

subjects: Anonymous Mobile Service

abstract: Since the advent of mobile devices, a large amount of Applications (Apps) have been released to offer compatible services to satisfy the different needs of users all over the world, especially location-aware services, which have become more and more popular in today’s market. Normally, these Apps need to collaborate with other service providers, for example, the App needs the map service to show the location to users, and the map service needs to be supported by the location-based service to offer the coordinate data. In some situations, an App may find more than one service offering the same type of data; they may be located in different places and be in, or on, different networks, so the App service needs to consider which service provider to use. Quality is the most important factor to identify how good a service provider is. It includes many different factors, like the response time, accuracy, eliability, also security and privacy, because users may not want a third party to know who uses this service and where the user is. In this way, the mobile service collaboration has to be anonymous. In this project, an event-based, context-aware service collaboration is implemented, and it is on a publish/subscribe basis, also anonymity and quality are focused on as the most important factors in the implementation.

text: Anonymous Mobile Service Collaboration Since the advent of mobile devices, a large amount of Applications (Apps) have been released to offer compatible services to satisfy the different needs of users all over the world, especially location-aware services, which have become more and more popular in today’s market. Normally, these Apps need to collaborate with other service providers, for example, the App needs the map service to show the location to users, and the map service needs to be supported by the location-based service to offer the coordinate data. In some situations, an App may find more than one service offering the same type of data; they may be located in different places and be in, or on, different networks, so the App service needs to consider which service provider to use. Quality is the most important factor to identify how good a service provider is. It includes many different factors, like the response time, accuracy, eliability, also security and privacy, because users may not want a third party to know who uses this service and where the user is. In this way, the mobile service collaboration has to be anonymous. In this project, an event-based, context-aware service collaboration is implemented, and it is on a publish/subscribe basis, also anonymity and quality are focused on as the most important factors in the implementation.

year: 2012

title: Local curriculum development in sustainability education in New Zealand secondary schools

authors: Lockley, John Ward

subjects: education

abstract: Sustainability, though not well understood, is an increasingly important concept in society, and as such has become incorporated in school curricula. In New Zealand, sustainability was added to the national curriculum in 2007 as a non subject-bound thematic link through the values and key competencies associated with student learning. Teachers use the national curriculum, a statement of policy describing educational objectives, to plan their classroom practice with their particular learners in mind, a process referred to as local curriculum development.
Though sustainability education is new to New Zealand teachers, there is a strong history of environmental education where implementation has been successful in many primary schools, in which the curriculum is integrated. In the secondary school setting, the implementation of non subject-bound learning, like environmental education, has proven to be less successful, partly due to the siloed nature of subject specialisation. Sustainability as the interaction between environmental, social and economic perspectives has proven to be particularly difficult to address in such siloed secondary schools.
This study investigates the sense making practices of some English, science, social science and technology secondary teachers as they interpret sustainability in the national curriculum and create local sustainability curricula in their school settings. The research occurred three years after the introduction of the revised national curriculum and at a time when few professional learning opportunities existed to support teacher professional development. The research is founded on sociocultural learning theory drawing on concepts of mediated action, and situated and distributed cognition. Research data was generated over a year-long collaborative action research programme and analysed using Cultural Historical Activity Theory as a tool. 
The findings indicate that these teachers were challenged by the siloed nature of curriculum delivery in addressing the holistic nature of sustainability in their local curriculum development. Teachers’ personal sociocultural backgrounds were influential in their sustainability curriculum development practices. These experiences influenced their perspective of sustainability, often limiting their perception of sustainability. These perspectival views of sustainability had direct influence on teacher’s curriculum development, constraining planned learning in sustainability to their perspective. Where teachers worked independently in their school to develop local curriculum their perspectives went unchallenged, resulting in local curricula that addressed only parts of the nature of sustainability. 
Teachers’ perspectives of sustainability also influenced their ongoing professional learning choices in a conservative manner. Without intervention, this self-reinforcement of existing perceptions may lead to strengthening curriculum silos and further constrain sustainability education. Where teachers worked collegially across curriculum silos, and had opportunities to negotiate meaning around sustainability and sustainability education in the wider culture of the school, their perceptions of sustainability become more comprehensive, leading to local sustainability curricula which reflected more fully the holistic nature of sustainability. 
Meaning making around sustainability and sustainability education, in the culture of the school, includes considering how sustainability is expressed in the national curriculum, what is meant by assessment of learning in sustainability, the role of students in curriculum development and the influence of external stakeholders in local curriculum development.

text: Local curriculum development in sustainability education in New Zealand secondary schools Sustainability, though not well understood, is an increasingly important concept in society, and as such has become incorporated in school curricula. In New Zealand, sustainability was added to the national curriculum in 2007 as a non subject-bound thematic link through the values and key competencies associated with student learning. Teachers use the national curriculum, a statement of policy describing educational objectives, to plan their classroom practice with their particular learners in mind, a process referred to as local curriculum development.
Though sustainability education is new to New Zealand teachers, there is a strong history of environmental education where implementation has been successful in many primary schools, in which the curriculum is integrated. In the secondary school setting, the implementation of non subject-bound learning, like environmental education, has proven to be less successful, partly due to the siloed nature of subject specialisation. Sustainability as the interaction between environmental, social and economic perspectives has proven to be particularly difficult to address in such siloed secondary schools.
This study investigates the sense making practices of some English, science, social science and technology secondary teachers as they interpret sustainability in the national curriculum and create local sustainability curricula in their school settings. The research occurred three years after the introduction of the revised national curriculum and at a time when few professional learning opportunities existed to support teacher professional development. The research is founded on sociocultural learning theory drawing on concepts of mediated action, and situated and distributed cognition. Research data was generated over a year-long collaborative action research programme and analysed using Cultural Historical Activity Theory as a tool. 
The findings indicate that these teachers were challenged by the siloed nature of curriculum delivery in addressing the holistic nature of sustainability in their local curriculum development. Teachers’ personal sociocultural backgrounds were influential in their sustainability curriculum development practices. These experiences influenced their perspective of sustainability, often limiting their perception of sustainability. These perspectival views of sustainability had direct influence on teacher’s curriculum development, constraining planned learning in sustainability to their perspective. Where teachers worked independently in their school to develop local curriculum their perspectives went unchallenged, resulting in local curricula that addressed only parts of the nature of sustainability. 
Teachers’ perspectives of sustainability also influenced their ongoing professional learning choices in a conservative manner. Without intervention, this self-reinforcement of existing perceptions may lead to strengthening curriculum silos and further constrain sustainability education. Where teachers worked collegially across curriculum silos, and had opportunities to negotiate meaning around sustainability and sustainability education in the wider culture of the school, their perceptions of sustainability become more comprehensive, leading to local sustainability curricula which reflected more fully the holistic nature of sustainability. 
Meaning making around sustainability and sustainability education, in the culture of the school, includes considering how sustainability is expressed in the national curriculum, what is meant by assessment of learning in sustainability, the role of students in curriculum development and the influence of external stakeholders in local curriculum development.

year: 2018

title: Te Kōpura

authors: Maxwell, Te Kahautu

abstract: He Hōnore, he korōria, he maungārongo ki runga ki te whenua, he whakaaro pai ki ngā tānagata katoa.


Ko te tāhu o tēnei tuhituhinga he titiro ki Te Hāhi Ringatū i runga o Whitianga marae. E rua noa iho ngā Rā Ringatū ka tū ki runga i tēnei marae, arā, ko Te Huamata, hei te tahi o Hune tēnā me Te Pure, hei te tahi o Nōema tēnā. I roto i te tuhituhingaroa nei ka titiro he aha I tae atu ai wēnei tikanga ki tēnei o ngā marae. Ka whakatakoto haere, i pēhea hoki ngā whakahaeretanga i te wā o ngā pakeke. Kātahi ka titiro ki ngā whakarerekētanga ki ngā tikanga i roto i te wā, ā, he aha i pērā ai. 
Kua tata ki te toru tekau tau mai i te whakakoretanga o Te Māratapu a Te Ringatū i roto i wāna whakahaerenga i Te Huamata me Te Pure. Ko tērā tūāhuatanga o Te Ringatū e kore nei e kitea e tēnei reanga tangata.
Tokoiti noa nei, me kī, ngā mōrehu o tērā whakatipuranga pakeke i kitea wērā tūāhuatanga e ora tonu ana. Nō reira i toko ake te whakaaro ki te rangahau, ki te kohikohi hoki i ngā kōrero i te hunga i rongo, i kite, i tipu ake hoki i roto i tērā Ao. He pekanga nui o te tuhinga nei kua titiro ki Te Huamata me Te Pure me wōna tapu, me wōna whakahaerenga ki runga o te marae o Whitianga.
Ki te whakawhāriki i ngā kōrero nei mō Te Ringatū ki runga o Whitianga kua tātaritia kia waru ngā pekanga o te tuhinga kia mārama ai ki te karu pānui i ngā kōrero; i pēhea tae atu ai Te Ringatū ki runga o Whitianga, i pēhea tāna kawe i ngā tikanga, ā, he aha i whakarerekēngia ai tāna kawe i Te Huamata me Te Pure i roto I te wā.

Tuatahi: Ki te kōrero mō Te Ringatū me hoki ki te tīmata maitanga o Te Ringatū. Ka tirohia, nā wai i tīmata, ā, he aha i tīmataria ai, me te whakaatu i wētahi āhuatanga i pā ki tōna Poropiti me wāna pononga i te tīmatatanga rā anō o Te Ringatū.

Tuarua: Ko te whai haere tēnei i ngā takahanga waewae o ngā tīpuna o Te Whānau-a-Apanui, ki te whai i Te Ringatū. Ka titiro he aha te take i huri ai a Te Whānau-a-Apanui ki ngā tikanga o Te Ringatū. Ka titiro anō hoki ki te taenga atu o Te Kooti me tana iwi Ringatū ki roto o Te Whānau-a-Apanui me wāna mahi ki a rātou i reira.

Tuatoru: Ka whakaatu i konei, he aha te take ko wātahi marae tokoiti noa iho o Te Whānau-a-Apanui ka noho hei marae Ringatū, mai i te taenga atu o Te Ringatū, aā, tae noa ki tēnei rā.
Tuawhā: I konei ka tae ki te pūtake o te tuhinga. Ka titiro i konei ki te taenga o ngā whakahaere Ringatū, arā, Te Huamata me Te Pure ki runga i te marae o Whitianga. Ka whakaatu i konei, he aha i tae atu ai wēnei tikanga ki tērā marae. Ka kite anē hoki he aha i karangatia ko Whitianga te marae pou mō Te Ringatū ki roto o Te Whānau-a-Apanui.
Tuarima: Ka tiro haeretia i konei ngā tikanga e pā ana ki Te Huamata me wōna whakahaere I ngā. tapu katoa e pā ana ki Te Huamata. Ka whakarārangitia ko ngā karakia me wōna kaupapa katoa kia kite ai te kaipānui i te hōhonutanga o tēnei tikanga a Te Ringatū. I konei ka kite anō hoki te kaipānui i ngā kōrero a ngā pakeke, nāna nei i kite, i tipu ake i roto i tērā tikanga.
Tuaono: Ka titiro i konei ko ngā whakahaere a Te Ringatū i tēnei tikanga, arā, Te Pure. Pērā anō ki te tipuranga tuarima, ka whakarārangitia ai ko ngā karakia me wōna kaupapa katoa kia kite ai te kaipānui i te tikanga o Te Pure, ā, he aha i pērā rawa ai te kaha whakapono o ngā pakeke ki tēnei tūāhuatanga, ko Te Pure.
Tuawhitu: I konei ka titiro ki a Paora Delamere me te take i whakarerekēngia ai e ia ngā tikanga tapu o Te Huamata me Te Pure. Ka titiro anō hoki ki wētahi āhuatanga hou i tīmataria ai e ia i waenganui i Te Ringatū whanui huri i Aotearoa.
Tuawaru: Ka tuituia ngā pekanga katoa ki te whakamārama i ngā kōrero kia eke katoa ki runga i te tāhūhū o te kōrero. Ka kitea te take i tīmataria ai Te Ringatu, arā ngā kairiri a Māori ki a tauiwi. Ā, pērā anō te take i huri ai a Te Whānau-a-Apanui ki ngā tikanga a Te Ringatū. Koira i hanake hoki ai ngā pakeke ki Ōtewa ki te pōhiri i a Te Kooti ki te rohe o Te Whānau-a-Apanui, nā te rauwhaitanga o te patu i ngā papatipu. Ko te hokitanga ki te haumoana o Te Whānau-a-Apanui, ko te hokinga anō hoki o Te Māratapu o Te Huamata, o Te Pure ki reira toka atu ai. Ka haere te wā, ā, nāwai rā ka poua wēnei tikanga a Te Ringatū ki Te Māratapu ki runga o Whitianga, ana, i tipu ake he tipu hou, he oranga hou, ā, he tikanga hou i te huringa o te wā.
Katoa wēnei kōrero hei whakaatu i te āhua o te taenga o Te Huamata me Te Pure ki runga o Whitianga marae, mai i te kunenga ake o te whakaaro ki te whai I wēnei tikanga, ā, tae noa ki te whakatinanatanga e haere ake nei, e haere ake. He rautau kua taha, he raurau tau e haere mai nei.

text: Te Kōpura He Hōnore, he korōria, he maungārongo ki runga ki te whenua, he whakaaro pai ki ngā tānagata katoa.


Ko te tāhu o tēnei tuhituhinga he titiro ki Te Hāhi Ringatū i runga o Whitianga marae. E rua noa iho ngā Rā Ringatū ka tū ki runga i tēnei marae, arā, ko Te Huamata, hei te tahi o Hune tēnā me Te Pure, hei te tahi o Nōema tēnā. I roto i te tuhituhingaroa nei ka titiro he aha I tae atu ai wēnei tikanga ki tēnei o ngā marae. Ka whakatakoto haere, i pēhea hoki ngā whakahaeretanga i te wā o ngā pakeke. Kātahi ka titiro ki ngā whakarerekētanga ki ngā tikanga i roto i te wā, ā, he aha i pērā ai. 
Kua tata ki te toru tekau tau mai i te whakakoretanga o Te Māratapu a Te Ringatū i roto i wāna whakahaerenga i Te Huamata me Te Pure. Ko tērā tūāhuatanga o Te Ringatū e kore nei e kitea e tēnei reanga tangata.
Tokoiti noa nei, me kī, ngā mōrehu o tērā whakatipuranga pakeke i kitea wērā tūāhuatanga e ora tonu ana. Nō reira i toko ake te whakaaro ki te rangahau, ki te kohikohi hoki i ngā kōrero i te hunga i rongo, i kite, i tipu ake hoki i roto i tērā Ao. He pekanga nui o te tuhinga nei kua titiro ki Te Huamata me Te Pure me wōna tapu, me wōna whakahaerenga ki runga o te marae o Whitianga.
Ki te whakawhāriki i ngā kōrero nei mō Te Ringatū ki runga o Whitianga kua tātaritia kia waru ngā pekanga o te tuhinga kia mārama ai ki te karu pānui i ngā kōrero; i pēhea tae atu ai Te Ringatū ki runga o Whitianga, i pēhea tāna kawe i ngā tikanga, ā, he aha i whakarerekēngia ai tāna kawe i Te Huamata me Te Pure i roto I te wā.

Tuatahi: Ki te kōrero mō Te Ringatū me hoki ki te tīmata maitanga o Te Ringatū. Ka tirohia, nā wai i tīmata, ā, he aha i tīmataria ai, me te whakaatu i wētahi āhuatanga i pā ki tōna Poropiti me wāna pononga i te tīmatatanga rā anō o Te Ringatū.

Tuarua: Ko te whai haere tēnei i ngā takahanga waewae o ngā tīpuna o Te Whānau-a-Apanui, ki te whai i Te Ringatū. Ka titiro he aha te take i huri ai a Te Whānau-a-Apanui ki ngā tikanga o Te Ringatū. Ka titiro anō hoki ki te taenga atu o Te Kooti me tana iwi Ringatū ki roto o Te Whānau-a-Apanui me wāna mahi ki a rātou i reira.

Tuatoru: Ka whakaatu i konei, he aha te take ko wātahi marae tokoiti noa iho o Te Whānau-a-Apanui ka noho hei marae Ringatū, mai i te taenga atu o Te Ringatū, aā, tae noa ki tēnei rā.
Tuawhā: I konei ka tae ki te pūtake o te tuhinga. Ka titiro i konei ki te taenga o ngā whakahaere Ringatū, arā, Te Huamata me Te Pure ki runga i te marae o Whitianga. Ka whakaatu i konei, he aha i tae atu ai wēnei tikanga ki tērā marae. Ka kite anē hoki he aha i karangatia ko Whitianga te marae pou mō Te Ringatū ki roto o Te Whānau-a-Apanui.
Tuarima: Ka tiro haeretia i konei ngā tikanga e pā ana ki Te Huamata me wōna whakahaere I ngā. tapu katoa e pā ana ki Te Huamata. Ka whakarārangitia ko ngā karakia me wōna kaupapa katoa kia kite ai te kaipānui i te hōhonutanga o tēnei tikanga a Te Ringatū. I konei ka kite anō hoki te kaipānui i ngā kōrero a ngā pakeke, nāna nei i kite, i tipu ake i roto i tērā tikanga.
Tuaono: Ka titiro i konei ko ngā whakahaere a Te Ringatū i tēnei tikanga, arā, Te Pure. Pērā anō ki te tipuranga tuarima, ka whakarārangitia ai ko ngā karakia me wōna kaupapa katoa kia kite ai te kaipānui i te tikanga o Te Pure, ā, he aha i pērā rawa ai te kaha whakapono o ngā pakeke ki tēnei tūāhuatanga, ko Te Pure.
Tuawhitu: I konei ka titiro ki a Paora Delamere me te take i whakarerekēngia ai e ia ngā tikanga tapu o Te Huamata me Te Pure. Ka titiro anō hoki ki wētahi āhuatanga hou i tīmataria ai e ia i waenganui i Te Ringatū whanui huri i Aotearoa.
Tuawaru: Ka tuituia ngā pekanga katoa ki te whakamārama i ngā kōrero kia eke katoa ki runga i te tāhūhū o te kōrero. Ka kitea te take i tīmataria ai Te Ringatu, arā ngā kairiri a Māori ki a tauiwi. Ā, pērā anō te take i huri ai a Te Whānau-a-Apanui ki ngā tikanga a Te Ringatū. Koira i hanake hoki ai ngā pakeke ki Ōtewa ki te pōhiri i a Te Kooti ki te rohe o Te Whānau-a-Apanui, nā te rauwhaitanga o te patu i ngā papatipu. Ko te hokitanga ki te haumoana o Te Whānau-a-Apanui, ko te hokinga anō hoki o Te Māratapu o Te Huamata, o Te Pure ki reira toka atu ai. Ka haere te wā, ā, nāwai rā ka poua wēnei tikanga a Te Ringatū ki Te Māratapu ki runga o Whitianga, ana, i tipu ake he tipu hou, he oranga hou, ā, he tikanga hou i te huringa o te wā.
Katoa wēnei kōrero hei whakaatu i te āhua o te taenga o Te Huamata me Te Pure ki runga o Whitianga marae, mai i te kunenga ake o te whakaaro ki te whai I wēnei tikanga, ā, tae noa ki te whakatinanatanga e haere ake nei, e haere ake. He rautau kua taha, he raurau tau e haere mai nei.

year: 1998