title: Kinetic and isotherm studies on adsorption of arsenic using silica based catalytic media

authors: Aremu, James Oyediji

abstract: This study investigates the removal of arsenic (both As (III) and As (V)) from drinking water using a silica based catalytic media (DMI-65). In this study, BET, FTIR, XRD, SEM and XRF were used to characterize the adsorbent before and after contact with As (III) and As (V). Batch experiments were performed to evaluate the adsorption kinetics at different pH (5, 6, 7 and 8.5). The kinetic study showed that a contact time of 6 h was needed to reach equilibrium and the experimental data were best fitted to the pseudo second-order kinetic model for both As (III) and As (V). Several batch tests were conducted with different concentration of arsenic at different pH conditions (5, 6, 7 and 8.5). During the adsorption test, the maximum adsorption of As (III) occurred at pH 5, while As (V) adsorption reached its maximum at pH 8.5. The adsorption data showed a good fit to Langmuir isotherm models and the maximum adsorption capacity of the silica based catalytic media for As (III) and As (V) were estimated to be 0.318 mg/g and 0.237 mg/g respectively.

text: Kinetic and isotherm studies on adsorption of arsenic using silica based catalytic media This study investigates the removal of arsenic (both As (III) and As (V)) from drinking water using a silica based catalytic media (DMI-65). In this study, BET, FTIR, XRD, SEM and XRF were used to characterize the adsorbent before and after contact with As (III) and As (V). Batch experiments were performed to evaluate the adsorption kinetics at different pH (5, 6, 7 and 8.5). The kinetic study showed that a contact time of 6 h was needed to reach equilibrium and the experimental data were best fitted to the pseudo second-order kinetic model for both As (III) and As (V). Several batch tests were conducted with different concentration of arsenic at different pH conditions (5, 6, 7 and 8.5). During the adsorption test, the maximum adsorption of As (III) occurred at pH 5, while As (V) adsorption reached its maximum at pH 8.5. The adsorption data showed a good fit to Langmuir isotherm models and the maximum adsorption capacity of the silica based catalytic media for As (III) and As (V) were estimated to be 0.318 mg/g and 0.237 mg/g respectively.

year: 2019

title: Editorial: Reclaiming the professional development agenda in an age of compliance

authors: Locke, Terry

subjects: curriculum reforms

abstract: This issue of the journal takes as is starting point a global context, which has seen certain powerful and pervasive discourses underpinning a raft of educational reforms in a number of educational settings, in particular the United Kingdom, USA, Australia, Canada and New Zealand. These reforms have, among other things, been characterised by a rhetoric of devolution accompanied, ironically, by an assertion by the state and other central agencies of control over the what (curriculum) and how (pedagogy) of teaching, often driven by a "standards" agenda. These changes have had an enormous impact on the nature of teachers' work through the implementation of managerial organisational practices and other accountability mechanisms. It can be argued that in such a context, professional development, in being yoked to a reform agenda, has become little more than induction into ideological compliance. This issue seeks to bring together the voices of educational researchers and reflective teachers who have investigated the changing nature of professional development across a range of educational settings.

text: Editorial: Reclaiming the professional development agenda in an age of compliance This issue of the journal takes as is starting point a global context, which has seen certain powerful and pervasive discourses underpinning a raft of educational reforms in a number of educational settings, in particular the United Kingdom, USA, Australia, Canada and New Zealand. These reforms have, among other things, been characterised by a rhetoric of devolution accompanied, ironically, by an assertion by the state and other central agencies of control over the what (curriculum) and how (pedagogy) of teaching, often driven by a "standards" agenda. These changes have had an enormous impact on the nature of teachers' work through the implementation of managerial organisational practices and other accountability mechanisms. It can be argued that in such a context, professional development, in being yoked to a reform agenda, has become little more than induction into ideological compliance. This issue seeks to bring together the voices of educational researchers and reflective teachers who have investigated the changing nature of professional development across a range of educational settings.

year: 2004

title: Ngā Pakanga mō Wāhi Tapu: Battles over sacred places

authors: Joseph, Robert

abstract: Wāhi tapu are the sacred places of Māori in Aotearoa New Zealand. All cultures have sacred sites such as cemeteries, significant battlefields, and places of spiritual significance. Standout examples internationally include the ‘Weeping Wall’ in the Holy Land, Stonehenge in Britain, Maraeātea in the Pacific, and Intihuatana at Macchu Picchu in Peru. But unlike these sites, wāhi tapu are rarely a visible structure but rather a site or area within the landscape with values so significant that restrictions are warranted. In law, wāhi tapu are defined as a ‘place of special significance according to tikanga Māori’
 and ‘a place sacred to Māori in the traditional, spiritual, religious, ritual, or mythological sense’.
As the aphorism above emphasises, Māori historically were willing to die for land (and for women of course!), and wāhi tapu are the most sacred of places. Many battles have been fought over actual or proposed transgressions of their sacredness. In earlier years, blood was shed and men did die; today battles tend to occur in the Environment Court, but are just as passionate. Recent decades have seen conflicts where wāhi tapu were threatened by new highways, railroads, airports, prisons, residential and commercial developments, wind farms, power stations and waste dumps.
In this chapter, I discuss a number of the battles that have been fought over the development or preservation of wāhi tapu from first European contact up until the present time. I highlight the growing legal recognition of tikanga Māori in relation to these sacred landscapes, and conclude with a proposed pragmatic solution for all New Zealanders when negotiating developments over wāhi tapu. Having a
background in law and tribal affiliations, I discuss these tensions from both legal and kaupapa Māori perspectives.

text: Ngā Pakanga mō Wāhi Tapu: Battles over sacred places Wāhi tapu are the sacred places of Māori in Aotearoa New Zealand. All cultures have sacred sites such as cemeteries, significant battlefields, and places of spiritual significance. Standout examples internationally include the ‘Weeping Wall’ in the Holy Land, Stonehenge in Britain, Maraeātea in the Pacific, and Intihuatana at Macchu Picchu in Peru. But unlike these sites, wāhi tapu are rarely a visible structure but rather a site or area within the landscape with values so significant that restrictions are warranted. In law, wāhi tapu are defined as a ‘place of special significance according to tikanga Māori’
 and ‘a place sacred to Māori in the traditional, spiritual, religious, ritual, or mythological sense’.
As the aphorism above emphasises, Māori historically were willing to die for land (and for women of course!), and wāhi tapu are the most sacred of places. Many battles have been fought over actual or proposed transgressions of their sacredness. In earlier years, blood was shed and men did die; today battles tend to occur in the Environment Court, but are just as passionate. Recent decades have seen conflicts where wāhi tapu were threatened by new highways, railroads, airports, prisons, residential and commercial developments, wind farms, power stations and waste dumps.
In this chapter, I discuss a number of the battles that have been fought over the development or preservation of wāhi tapu from first European contact up until the present time. I highlight the growing legal recognition of tikanga Māori in relation to these sacred landscapes, and conclude with a proposed pragmatic solution for all New Zealanders when negotiating developments over wāhi tapu. Having a
background in law and tribal affiliations, I discuss these tensions from both legal and kaupapa Māori perspectives.

year: 2011