title: Harry and Charles: Henry Ernest Whitaker and Charles Stanislaus Stafford at Te Aroha

authors: Hart, Philip

abstract: Harry Whitaker was a member of a prominent political family, and Charles Stanislaus Stafford came from an Anglo-Irish landowning family. They both invested in mines in the Te Aroha district, Whitaker being particularly active in promoting the interests of the mining industry. But he was also seen as manipulating the share market to benefit himself and as assisting Josiah Clifton Firth’s ‘clique’ to control the field, meaning that for many residents some of his actions were deeply unpopular. 
Both men acquired and traded in land both within and outside the settlements, and developed their Wairakau estate, all profitably. Whitaker also established the Te Aroha News, and in a variety of ways was a leading member of the community. As a member of the county council he tried to help the district, but once again was seen as working too closely with Firth for their mutual benefit. Stafford also tried to assist local development.
Both men were prominent socially, notably in horse races and various sports. Whitaker in particular was renowned for his lively personality, personal charm, and elegant attire, but unusually did not marry nor, apparently, flirt with the opposite sex, which may or may not be significant.
Whitaker left Te Aroha for Auckland and, later, Africa before returning to Auckland in 1918 for one last involvement with mining. After farming at Whakatane, Stafford became prominent in Kalgoorlie during the mining boom of the 1890s before retiring to London and making a late marriage. Unlike Whitaker, he ended his life a prosperous man.

text: Harry and Charles: Henry Ernest Whitaker and Charles Stanislaus Stafford at Te Aroha Harry Whitaker was a member of a prominent political family, and Charles Stanislaus Stafford came from an Anglo-Irish landowning family. They both invested in mines in the Te Aroha district, Whitaker being particularly active in promoting the interests of the mining industry. But he was also seen as manipulating the share market to benefit himself and as assisting Josiah Clifton Firth’s ‘clique’ to control the field, meaning that for many residents some of his actions were deeply unpopular. 
Both men acquired and traded in land both within and outside the settlements, and developed their Wairakau estate, all profitably. Whitaker also established the Te Aroha News, and in a variety of ways was a leading member of the community. As a member of the county council he tried to help the district, but once again was seen as working too closely with Firth for their mutual benefit. Stafford also tried to assist local development.
Both men were prominent socially, notably in horse races and various sports. Whitaker in particular was renowned for his lively personality, personal charm, and elegant attire, but unusually did not marry nor, apparently, flirt with the opposite sex, which may or may not be significant.
Whitaker left Te Aroha for Auckland and, later, Africa before returning to Auckland in 1918 for one last involvement with mining. After farming at Whakatane, Stafford became prominent in Kalgoorlie during the mining boom of the 1890s before retiring to London and making a late marriage. Unlike Whitaker, he ended his life a prosperous man.

year: 2016

title: Tertiary teaching: Reflecting on human change and influence from the crucible

authors: Kelly, Janette

abstract: This article draws on the metaphor of ‘a crucible’ to describe the tertiary classroom context, where I work in initial teacher education with early childhood education (ECE) student teachers. Stories are told about the classroom participants (students and an educator) in an attempt to find meaning in terms of development, both the students and mine. This storytelling highlights ongoing questions for me about the impact of what happens in the classroom we bring our selves to, and the significance of informed actions for social justice for teachers and teaching. In telling these stories I highlight my deepening understanding of education pedagogy, and perception of myself as a teacher, a practitioner of human influence and change. I hope that these stories echo and illuminate the experiences of other educators as they too seek to understand their practice.

text: Tertiary teaching: Reflecting on human change and influence from the crucible This article draws on the metaphor of ‘a crucible’ to describe the tertiary classroom context, where I work in initial teacher education with early childhood education (ECE) student teachers. Stories are told about the classroom participants (students and an educator) in an attempt to find meaning in terms of development, both the students and mine. This storytelling highlights ongoing questions for me about the impact of what happens in the classroom we bring our selves to, and the significance of informed actions for social justice for teachers and teaching. In telling these stories I highlight my deepening understanding of education pedagogy, and perception of myself as a teacher, a practitioner of human influence and change. I hope that these stories echo and illuminate the experiences of other educators as they too seek to understand their practice.

year: 2011

title: Research reflections on making visible the experiences of Kāpō Māori during and after COVID-19

authors: Masters-Awatere, Bridgette

abstract: Introduction: 
This piece reflects on our research process when undertaking face-to-face interviews with tāngata kāpō (Māori people who are blind, deafblind, low vision or vision impaired). Particular attention is given to the access requirements of tāngata kāpō and the intersections of Māori and disability. These experiences are shared as learning opportunities for others who are undertaking research in ways that are mindful of Tiriti and disability obligations, and in the current COVID-19 environment.

text: Research reflections on making visible the experiences of Kāpō Māori during and after COVID-19 Introduction: 
This piece reflects on our research process when undertaking face-to-face interviews with tāngata kāpō (Māori people who are blind, deafblind, low vision or vision impaired). Particular attention is given to the access requirements of tāngata kāpō and the intersections of Māori and disability. These experiences are shared as learning opportunities for others who are undertaking research in ways that are mindful of Tiriti and disability obligations, and in the current COVID-19 environment.

year: 2021