title: Introducing the global work-integrated learning modules: Global connectivity for practitioners

authors: Ferns, Sonia J.

abstract: As the focus on strengthening graduate employability intensifies for institutions, work-integrated learning (WIL) has become a strategic priority for higher education globally (Rowe & Zegwaard, 2017). The need for a highly skilled workforce to sustain the economy is driving mounting pressure to equip graduates with capabilities to navigate the volatile workplace and contribute to the social and commercial aspects of humanity (Dacre Pool et al., 2019). To achieve this imperative, staff with the capacity to design, deliver, and assess quality WIL learning experiences are essential. The concept of the Global WIL modules was driven by a pressing need for professional development globally as the profile of WIL grows and is increasingly a strategic priority for institutions worldwide (Zegwaard et al., 2019).

text: Introducing the global work-integrated learning modules: Global connectivity for practitioners As the focus on strengthening graduate employability intensifies for institutions, work-integrated learning (WIL) has become a strategic priority for higher education globally (Rowe & Zegwaard, 2017). The need for a highly skilled workforce to sustain the economy is driving mounting pressure to equip graduates with capabilities to navigate the volatile workplace and contribute to the social and commercial aspects of humanity (Dacre Pool et al., 2019). To achieve this imperative, staff with the capacity to design, deliver, and assess quality WIL learning experiences are essential. The concept of the Global WIL modules was driven by a pressing need for professional development globally as the profile of WIL grows and is increasingly a strategic priority for institutions worldwide (Zegwaard et al., 2019).

year: 2022-09

title: Part-time Employees Were Not Created Equal: Exploring How Part-time Groups Differ on Measures That Can Predict Employee Turnover Intention

authors: Whistler, Hamish Tomas

subjects: part-time

abstract: This study built upon research by Martin and Sinclair (2007) who found the part-time employee group is made up of distinct groups that differ in their responses across a range of attitudinal variables (e.g. measures of job satisfaction and commitment). Part-time employees typically have higher employee turnover rates than full-time employees and this study investigated this issue by collecting data on attitudinal variables known to predict employee turnover intentions. 
The 311 participants of this study were from different branches across a large retail organisation in New Zealand. The results show that the high-school and tertiary student part-time groups often responded to scales similar to each other, while the 'PT (other)' and full-time employee groups were more similar in their responses. These results show a pattern of responses for the part-time group called 'PT (other)' that suggests they are less likely to quit compared to the two student part-time groups. Work status (part-time or full-time) was found to moderate the relationship between fulfilment of psychological contract with both turnover intentions (job search behaviours) and overall satisfaction. This study also developed and tested two new measures expected to relate to employee turnover. The first was pre-planned intention to quit, which successfully predicted differences between groups and had correlations with other scales. The second measure was social network strength, but this did not predict differences between groups or have correlations with other variables. 
	The main implication was that retail organisations should be aware that the student part-time groups are more likely to have a higher turnover rate than other groups. This information might be useful when recruiting for positions where an employee quit has significant negative effect on the operation of the organisation.

text: Part-time Employees Were Not Created Equal: Exploring How Part-time Groups Differ on Measures That Can Predict Employee Turnover Intention This study built upon research by Martin and Sinclair (2007) who found the part-time employee group is made up of distinct groups that differ in their responses across a range of attitudinal variables (e.g. measures of job satisfaction and commitment). Part-time employees typically have higher employee turnover rates than full-time employees and this study investigated this issue by collecting data on attitudinal variables known to predict employee turnover intentions. 
The 311 participants of this study were from different branches across a large retail organisation in New Zealand. The results show that the high-school and tertiary student part-time groups often responded to scales similar to each other, while the 'PT (other)' and full-time employee groups were more similar in their responses. These results show a pattern of responses for the part-time group called 'PT (other)' that suggests they are less likely to quit compared to the two student part-time groups. Work status (part-time or full-time) was found to moderate the relationship between fulfilment of psychological contract with both turnover intentions (job search behaviours) and overall satisfaction. This study also developed and tested two new measures expected to relate to employee turnover. The first was pre-planned intention to quit, which successfully predicted differences between groups and had correlations with other scales. The second measure was social network strength, but this did not predict differences between groups or have correlations with other variables. 
	The main implication was that retail organisations should be aware that the student part-time groups are more likely to have a higher turnover rate than other groups. This information might be useful when recruiting for positions where an employee quit has significant negative effect on the operation of the organisation.

year: 2009

title: Cloaked in Life and Death: Tangi and Taonga in a Contemporary Māori Whanau

authors: Malcolm-Buchanan, Vincent Alan

subjects: Aotearoa

abstract: This thesis is an examination of tangihanga (indigenous funerary practices) unique to the lived experience of the Māori of Aotearoa New Zealand, drawing on fieldwork undertaken amongst Māori, by a Māori. The introduction and influence of modern practices, ideologies, and articles of significance are considered, in the context of the ongoing traditions of tangihanga, a unique and critical collective occasion. This research navigates a tribally distinct journey by way of familial experiences of death in the Māori world. In particular, this work discusses and elucidates the select materials, objects and taonga (artefacts) observable during our funerary processes, as they engage the rubric of death, burial and initial mourning. 

Part I: speaks to theoretical and methodological aspects pertinent to the scope of the interdisciplinary work undertaken, and intellectually framed, by the disciplines of Anthropology and Tikanga Māori Cultural Studies. This includes participant observation fieldwork; death, ritual, liminality and oral traditions; the marae context; western and indigenous worldviews and epistemologies; as well as compositional mechanisms and tensions. 

Part II: addresses some logistics of tangihanga, and introduces key ethnohistoric and ethnographic reflexions, which lead into select participant interviews that act to inform the work. These provide the anthropological other voice, and explore realities and concepts which are at the same time distinct from, yet similar to, my own.

Part III: relates five brief tangihanga narratives which present genealogically-inflected ethnographies of death, and facilitate discussions pertaining to the core focus of the thesis. Thereafter the substantive chapter material deliberates upon processes and experiences of the arrival of death in the Māori world, as we return to the marae and eventually embrace the final moments of closing the lid of the casket in preparation for interment.

With time, we can see different, innovative ideas and practices being introduced as each new generation, with their respective priorities, subsequently metamorphose the complex rubric of tangihanga. For example, transnational Māori must find new ways to cope with tūpāpaku on foreign shores, and they can also be seen to introduce non-traditional elements when returning tūpāpaku home to Aotearoa. Concern regarding the dietary health of many Māori means we are more aware of the need to reduce fat, salt and sugar intakes, so on many marae meat is becoming leaner, whilst vegetarian and gluten free options are being increasingly considered. Also, premium wall space is diminishing as growing numbers of images arrive with the passing of kin members, so the likes of digital photo albums are being introduced; reflecting increasing new technologies on marae that also includes mobile phones, iPads, laptop computers and so forth. Change seems inevitable and change, in many forms, will continue to encroach on our cultural sensibilities and abodes.

As older generations perpetuate age-old traditions, and younger generations acculturate new priorities, change is no longer on the horizon of our marae, but has arrived to affect tangihanga and marae practices. This said, the Māori remain pragmatic and resilient to the winds of change, and this study shows our ability to adapt, as and where need be, whilst also foreboding future generations be as adaptable and ready to change; at the same time as maintaining core cultural traditions and practices. In its most basic form this thesis shows that whilst it matters what clothes we dress our tūpāpaku in, the taonga displayed, the form of burial vessel chosen, mode of disposal and so forth, the rubric of tangihanga nonetheless prioritises the interests of Maori as a collective, communally sharing the complex logistics and burdens of death, as we celebrate a life lived, and lost, collectively.

This research will primarily consider the use of tangible materials, objects, and artefacts observable in contemporary tangihanga experiences and question how modernising or secular ideologies have impacted funerary practices for 21st century Māori. Throughout the course of this research I also intend to look into:

•	What taonga, materials, and objects are observable at tangihanga and why?
•	Are these items deemed ritually symbolic, and if so how and why?
•	What is the familial and cultural relevance and significance of such items?
•	What (if any) values and ideologies do these items express, transpose and/or communicate?
•	What garments and or taonga are permitted (or not) to adorn the tūpāpaku? Why or why not?
•	Are all types of photographs and/or images permitted to be displayed, if so where, are there restrictions, and if so then what and why?
•	Does the immediate physical environment make any difference to the use of materials, objects and artefacts in funerary practices, and if so how and why?

Twenty-first century Māori continue to hold fast to age-old traditions, at the same time as being flexible and adapting with changing times. This body of work considers aspects of our earlier funerary traditions, and discusses current traditions, before concluding with postulations regarding potential new practices. As Māori and Pākehā of Aotearoa NZ there is much we have yet to learn from each other, and still much more we might share with our other global contemporaries.

Moe mai ra koutou i te moengaroa o te Ariki
He tohu aroha tēnei mō koutou katoa

text: Cloaked in Life and Death: Tangi and Taonga in a Contemporary Māori Whanau This thesis is an examination of tangihanga (indigenous funerary practices) unique to the lived experience of the Māori of Aotearoa New Zealand, drawing on fieldwork undertaken amongst Māori, by a Māori. The introduction and influence of modern practices, ideologies, and articles of significance are considered, in the context of the ongoing traditions of tangihanga, a unique and critical collective occasion. This research navigates a tribally distinct journey by way of familial experiences of death in the Māori world. In particular, this work discusses and elucidates the select materials, objects and taonga (artefacts) observable during our funerary processes, as they engage the rubric of death, burial and initial mourning. 

Part I: speaks to theoretical and methodological aspects pertinent to the scope of the interdisciplinary work undertaken, and intellectually framed, by the disciplines of Anthropology and Tikanga Māori Cultural Studies. This includes participant observation fieldwork; death, ritual, liminality and oral traditions; the marae context; western and indigenous worldviews and epistemologies; as well as compositional mechanisms and tensions. 

Part II: addresses some logistics of tangihanga, and introduces key ethnohistoric and ethnographic reflexions, which lead into select participant interviews that act to inform the work. These provide the anthropological other voice, and explore realities and concepts which are at the same time distinct from, yet similar to, my own.

Part III: relates five brief tangihanga narratives which present genealogically-inflected ethnographies of death, and facilitate discussions pertaining to the core focus of the thesis. Thereafter the substantive chapter material deliberates upon processes and experiences of the arrival of death in the Māori world, as we return to the marae and eventually embrace the final moments of closing the lid of the casket in preparation for interment.

With time, we can see different, innovative ideas and practices being introduced as each new generation, with their respective priorities, subsequently metamorphose the complex rubric of tangihanga. For example, transnational Māori must find new ways to cope with tūpāpaku on foreign shores, and they can also be seen to introduce non-traditional elements when returning tūpāpaku home to Aotearoa. Concern regarding the dietary health of many Māori means we are more aware of the need to reduce fat, salt and sugar intakes, so on many marae meat is becoming leaner, whilst vegetarian and gluten free options are being increasingly considered. Also, premium wall space is diminishing as growing numbers of images arrive with the passing of kin members, so the likes of digital photo albums are being introduced; reflecting increasing new technologies on marae that also includes mobile phones, iPads, laptop computers and so forth. Change seems inevitable and change, in many forms, will continue to encroach on our cultural sensibilities and abodes.

As older generations perpetuate age-old traditions, and younger generations acculturate new priorities, change is no longer on the horizon of our marae, but has arrived to affect tangihanga and marae practices. This said, the Māori remain pragmatic and resilient to the winds of change, and this study shows our ability to adapt, as and where need be, whilst also foreboding future generations be as adaptable and ready to change; at the same time as maintaining core cultural traditions and practices. In its most basic form this thesis shows that whilst it matters what clothes we dress our tūpāpaku in, the taonga displayed, the form of burial vessel chosen, mode of disposal and so forth, the rubric of tangihanga nonetheless prioritises the interests of Maori as a collective, communally sharing the complex logistics and burdens of death, as we celebrate a life lived, and lost, collectively.

This research will primarily consider the use of tangible materials, objects, and artefacts observable in contemporary tangihanga experiences and question how modernising or secular ideologies have impacted funerary practices for 21st century Māori. Throughout the course of this research I also intend to look into:

•	What taonga, materials, and objects are observable at tangihanga and why?
•	Are these items deemed ritually symbolic, and if so how and why?
•	What is the familial and cultural relevance and significance of such items?
•	What (if any) values and ideologies do these items express, transpose and/or communicate?
•	What garments and or taonga are permitted (or not) to adorn the tūpāpaku? Why or why not?
•	Are all types of photographs and/or images permitted to be displayed, if so where, are there restrictions, and if so then what and why?
•	Does the immediate physical environment make any difference to the use of materials, objects and artefacts in funerary practices, and if so how and why?

Twenty-first century Māori continue to hold fast to age-old traditions, at the same time as being flexible and adapting with changing times. This body of work considers aspects of our earlier funerary traditions, and discusses current traditions, before concluding with postulations regarding potential new practices. As Māori and Pākehā of Aotearoa NZ there is much we have yet to learn from each other, and still much more we might share with our other global contemporaries.

Moe mai ra koutou i te moengaroa o te Ariki
He tohu aroha tēnei mō koutou katoa

year: 2014