title: New Zealand outdoor recreation benefits

authors: Kaval, Pamela

subjects: non-market valuation

abstract: Millions of people participate in outdoor recreation activities in New Zealand every year. Economic recreation studies in the country concentrate mostly on market values. Market values only present part of the outdoor recreation benefit; while non-market values represent the other part. In this study, a meta-analysis is used to determine the non-market benefit of recreation. Results show non-market benefits from outdoor recreation to be over five billion dollars annually, exceeding market benefits of approximately four billion. New Zealand non-market values were then compared to those from a United States recreation database and results were favourably similar.

text: New Zealand outdoor recreation benefits Millions of people participate in outdoor recreation activities in New Zealand every year. Economic recreation studies in the country concentrate mostly on market values. Market values only present part of the outdoor recreation benefit; while non-market values represent the other part. In this study, a meta-analysis is used to determine the non-market benefit of recreation. Results show non-market benefits from outdoor recreation to be over five billion dollars annually, exceeding market benefits of approximately four billion. New Zealand non-market values were then compared to those from a United States recreation database and results were favourably similar.

year: 2007-08

title: Cheese Machines and Cellos:  Technical Craftsmen and Craft Technicians

authors: Wanigasekera, Gwenda Dorothy

subjects: Ethnography

abstract: The study is based on a period of ethnographic research among approximately thirty tradesmen, apprentices, supervisors and related personnel at a medium-sized precision engineering company in Hamilton, New Zealand. The company specialises in high quality niche products and machinery for the dairy, aviation and medical technology industries. Its work involves a wide variety of engineering crafts and practices. 

My aim was to better understand the work that was done there, the elements of skilled and expert practice involved in it; how these skills were learned and from whom, and what they meant to those who held them. I wanted to find out which people and what conditions and environments best enabled the acquisition of skills and a good learning experience. By way of comparison to this main group, I interviewed a smaller number of craftspeople in the wider community: a fine furniture maker, a printmaker, a ceramicist and two luthiers, all of whom worked independently. 

This ethnography is located within a wider literature on apprenticeship, skill and education, and about what it means to be a “maker of things” (e.g. Beeby 1992; Biesta 2006; De Munck, Kaplan and Soly 2007; Dormer 1994, 1997; Keep 2007, 2009; Sennett 2008). I also draw on ethnographic discussions by other scholars who have described skilled practices and ways of learning in diverse social and cultural contexts (e.g. Coy 1989; Crawford 2009; Eraut 2001, 2002; Keller and Keller 1996; Lave 1988, 2011; Marchand 2003, 2010).

My ethnographic data provides a rich description of a contemporary industrial workplace where learning involves both practical and theoretical knowledge and creative ability. The findings demonstrate that successful learning on the shop floor (and in the other examples given) is the result of a complex amalgam of disparate elements. The learning and teaching in these workplaces are sometimes structured and sometimes serendipitous. They are embedded in and arise from the processes of creativity, analysis, manufacture and reflection. They involve not only what takes place at the worksites but also the qualities and dispositions and histories of learning, both formal and informal, that the participants bring to their work. 

The development of skill and the acquisition of knowledge are shown to be complex and deeply personal and individual phenomena that are best nurtured in environments rich in materials, opportunity and experience, and in cooperation with interested, capable and expert “others”. This complexity is not easily represented in or catered for by current forms of educational assessment in New Zealand. 

A further and largely unexpected dimension of the study was my growing awareness of my own apprenticeship as a practitioner of ethnography, including my location as a participant observer in the actual field of study. This experience invariably led me to reflect further on the processes of apprenticeship, education and learning.

text: Cheese Machines and Cellos:  Technical Craftsmen and Craft Technicians The study is based on a period of ethnographic research among approximately thirty tradesmen, apprentices, supervisors and related personnel at a medium-sized precision engineering company in Hamilton, New Zealand. The company specialises in high quality niche products and machinery for the dairy, aviation and medical technology industries. Its work involves a wide variety of engineering crafts and practices. 

My aim was to better understand the work that was done there, the elements of skilled and expert practice involved in it; how these skills were learned and from whom, and what they meant to those who held them. I wanted to find out which people and what conditions and environments best enabled the acquisition of skills and a good learning experience. By way of comparison to this main group, I interviewed a smaller number of craftspeople in the wider community: a fine furniture maker, a printmaker, a ceramicist and two luthiers, all of whom worked independently. 

This ethnography is located within a wider literature on apprenticeship, skill and education, and about what it means to be a “maker of things” (e.g. Beeby 1992; Biesta 2006; De Munck, Kaplan and Soly 2007; Dormer 1994, 1997; Keep 2007, 2009; Sennett 2008). I also draw on ethnographic discussions by other scholars who have described skilled practices and ways of learning in diverse social and cultural contexts (e.g. Coy 1989; Crawford 2009; Eraut 2001, 2002; Keller and Keller 1996; Lave 1988, 2011; Marchand 2003, 2010).

My ethnographic data provides a rich description of a contemporary industrial workplace where learning involves both practical and theoretical knowledge and creative ability. The findings demonstrate that successful learning on the shop floor (and in the other examples given) is the result of a complex amalgam of disparate elements. The learning and teaching in these workplaces are sometimes structured and sometimes serendipitous. They are embedded in and arise from the processes of creativity, analysis, manufacture and reflection. They involve not only what takes place at the worksites but also the qualities and dispositions and histories of learning, both formal and informal, that the participants bring to their work. 

The development of skill and the acquisition of knowledge are shown to be complex and deeply personal and individual phenomena that are best nurtured in environments rich in materials, opportunity and experience, and in cooperation with interested, capable and expert “others”. This complexity is not easily represented in or catered for by current forms of educational assessment in New Zealand. 

A further and largely unexpected dimension of the study was my growing awareness of my own apprenticeship as a practitioner of ethnography, including my location as a participant observer in the actual field of study. This experience invariably led me to reflect further on the processes of apprenticeship, education and learning.

year: 2013

title: Ngā maihi o Te Whare Hukahuka, ngā maihi o Te Whare o Ruamano: Te whare kōrero o ngā maihi o Tuteao

authors: Hona, Hakahaka Charlie Barlow

subjects: Tuteao

abstract: Ko Pūtauaki te maunga
Ko Rangitāiki te awa
Ko Hekerangi te papa whenua
Ko Tuteao te marae
Ko Ngā Maihi te hapū
Ko Ngāti Awa te iwi
Ko Mataatua te waka
Tihe mauri-ora
Ko tōku kāwai rangatira tēnei. E mōhio ai te tangata ko wai ahau; nō hea ahau, nā wai hoki ahau. Ā, nā whai anō taku urupounamu, ko wai a Ngā Maihi o Tuteao? E mea ana ngā pākeke, he iwi tawhito a Ngā Maihi i heke mai i ngā tātai whakapapa o Tangaroa, o Pōtiki, o Mahutapoanui, o Toroa, o Tuteao. Hēoi, kua kore e rangona ōna kōrero i runga marae ātea. Kua kore e wānangahia i roto i te poho o te whare o Tuteao. Kua ngū ngā poupou o te whare kōrero. Ka mutu, i roto i ngā tau tata nei kua riro tītapu ngā puna o te kī, ngā whītiki o te kupu, o te hapū; kua kore e rangona ngā kōrero o Ngā Maihi i runga marae ātea. Ko te haumate o te reo i runga o Tuteao tētahi take i pēnei ai. Nō reira, kai te imu te ruhi, kai te imu te ngēngē. E noho pōhara ana a Ngā Maihi ki ngā tāonga o tōna whare kōrero. Hei te tau 2027, ka whakanuia te rautau o te whare tīpuna a Tuteao, ā i tēnei tau tonu 2022, e whai whakaaro ana te hapū ki taua kaupapa otirā ki te hanga whare tīpuna hou; he whare kaitā e uru ai te tokomaha. Nō reira, e whakaaro ana hoki ki ngā kōrero ka whakairohia ki ngā pakitara o te whare. I tēnei tau hoki kua mana te whakaako i ngā kōrero hītori o te Māori i roto i ngā kura, nō reira he aha rā ngā kōrero e wātea ana ki ngā tamariki o ngā kura e pā ana ki a Ngā Maihi? He maramara, he kongakonga, he putunga kōrero e noho marara ana i ngā wāhi tūmatanui. He uaua te kitea o ētahi atu, kei ngā wāhi tūmataiti, pēnei i te Kōti Whenua Māori, i ngā tuhinga ā-whānau, kei ngā pukapuka wānanga o te marae. Nō reira, he uaua te kite atu i tōna whānuitanga, i tōna hohonutanga. Tīmata ake i ngā kohinga kōrero o te hapū tonu o Ngā Maihi, i ōna kaumātua, i ōna wānanga, i ōna whānau. I tua atu i wā te whare pukapuka, kei ngā wāhi tūmataiti ētahi putunga kōrero hei ō mo te whare kōrero o Ngā Maihi o Tuteao. Ka mutu, kei ngā waiata, ngā haka, ngā mōteatea. Kai ngā kōrero hoki o iwi kē, e pā ana ki wō mātou tīpuna. I reira i tōtō mai i te kōrero.

text: Ngā maihi o Te Whare Hukahuka, ngā maihi o Te Whare o Ruamano: Te whare kōrero o ngā maihi o Tuteao Ko Pūtauaki te maunga
Ko Rangitāiki te awa
Ko Hekerangi te papa whenua
Ko Tuteao te marae
Ko Ngā Maihi te hapū
Ko Ngāti Awa te iwi
Ko Mataatua te waka
Tihe mauri-ora
Ko tōku kāwai rangatira tēnei. E mōhio ai te tangata ko wai ahau; nō hea ahau, nā wai hoki ahau. Ā, nā whai anō taku urupounamu, ko wai a Ngā Maihi o Tuteao? E mea ana ngā pākeke, he iwi tawhito a Ngā Maihi i heke mai i ngā tātai whakapapa o Tangaroa, o Pōtiki, o Mahutapoanui, o Toroa, o Tuteao. Hēoi, kua kore e rangona ōna kōrero i runga marae ātea. Kua kore e wānangahia i roto i te poho o te whare o Tuteao. Kua ngū ngā poupou o te whare kōrero. Ka mutu, i roto i ngā tau tata nei kua riro tītapu ngā puna o te kī, ngā whītiki o te kupu, o te hapū; kua kore e rangona ngā kōrero o Ngā Maihi i runga marae ātea. Ko te haumate o te reo i runga o Tuteao tētahi take i pēnei ai. Nō reira, kai te imu te ruhi, kai te imu te ngēngē. E noho pōhara ana a Ngā Maihi ki ngā tāonga o tōna whare kōrero. Hei te tau 2027, ka whakanuia te rautau o te whare tīpuna a Tuteao, ā i tēnei tau tonu 2022, e whai whakaaro ana te hapū ki taua kaupapa otirā ki te hanga whare tīpuna hou; he whare kaitā e uru ai te tokomaha. Nō reira, e whakaaro ana hoki ki ngā kōrero ka whakairohia ki ngā pakitara o te whare. I tēnei tau hoki kua mana te whakaako i ngā kōrero hītori o te Māori i roto i ngā kura, nō reira he aha rā ngā kōrero e wātea ana ki ngā tamariki o ngā kura e pā ana ki a Ngā Maihi? He maramara, he kongakonga, he putunga kōrero e noho marara ana i ngā wāhi tūmatanui. He uaua te kitea o ētahi atu, kei ngā wāhi tūmataiti, pēnei i te Kōti Whenua Māori, i ngā tuhinga ā-whānau, kei ngā pukapuka wānanga o te marae. Nō reira, he uaua te kite atu i tōna whānuitanga, i tōna hohonutanga. Tīmata ake i ngā kohinga kōrero o te hapū tonu o Ngā Maihi, i ōna kaumātua, i ōna wānanga, i ōna whānau. I tua atu i wā te whare pukapuka, kei ngā wāhi tūmataiti ētahi putunga kōrero hei ō mo te whare kōrero o Ngā Maihi o Tuteao. Ka mutu, kei ngā waiata, ngā haka, ngā mōteatea. Kai ngā kōrero hoki o iwi kē, e pā ana ki wō mātou tīpuna. I reira i tōtō mai i te kōrero.

year: 2022