title: Incidental teacher<->student moments in an Aotearoa New Zealand secondary school: Entangled encounters with key competencies

authors: Graham, Judith Ann

subjects: key competencies

abstract: This study focuses on the performance of Key Competencies of the New Zealand curriculum in incidental teacher<->student moments. It makes visible a significant and often taken-for-granted portion of teachers’ daily work. Situated in one Aotearoa New Zealand secondary school, the research material of this study was generated in two cycles of conversations with teachers. In these conversations the teachers spoke about ordinary, unplanned moments with students. As the school is composed of more than 50% Māori students, I spoke first with individual Māori teachers at the school, inquiring into their knowledge of key competencies, and how that pedagogical knowledge related to knowledge and practice from whakaaro Māori. In the second cycle of generating research material, a collaborative group of Māori and Pākehā teachers engaged in a recursive process of inquiring together into stories participants told of everyday encounters with students. In this inquiry the names of key competency categories were put in the background as the group focused their inquiry on the teacher’s values, knowledges and beliefs that were contributing to action in the moment.
My analysis of the research material is situated in the field of posthuman philosophy and relational<->materialist theorising. Drawing on the work of Deleuze and Guattari, Massumi, Barad and Bennett, I applied Barad’s methodology of diffractive analysis and paid attention to multiple material and discursive forces and intensities at play in each story. In this analysis, diverse forces such as colonised histories, educational discourse, human and more-than-human materialities, whakaaro Māori, hope and belief, were evidenced intra-acting together. I noticed how these forces invited the mobilisation and performance of key competency actions in the service of becoming and relating with the world.
This study shifts thinking with key competencies from the reductionist territory of the individual human and re-territorialises them as dynamic performances of becoming. It contributes to a re-thinking of subjectivity and potentiality in the place of schooling in Aotearoa New Zealand. As the multi-dimensional entangled complexity of day-to-day pedagogical encounters is disclosed, teacher<->student intra-actions become known as ripe opportunities for performances of actions that come under the umbrella of key competencies. The study opens new ways of thinking about how key competency learning is produced in secondary schools, and how the placetimemattering of the school shapes that learning.
I explore diffractive patterns as key competencies entangle with posthumanism and with whakaaro Māori in everyday teacher<->student encounters. I present a way of thinking with key competencies that aligns closely with whakaaro Māori and posthumanism, and offers a creative and ethical orientation to life and learning. I think with the teacher<->student relational moment as a significant site of learning, and how knowledge of affect and relational-practices of knowing and recognition might contribute to teachers’ professional adaptive expertise.

text: Incidental teacher<->student moments in an Aotearoa New Zealand secondary school: Entangled encounters with key competencies This study focuses on the performance of Key Competencies of the New Zealand curriculum in incidental teacher<->student moments. It makes visible a significant and often taken-for-granted portion of teachers’ daily work. Situated in one Aotearoa New Zealand secondary school, the research material of this study was generated in two cycles of conversations with teachers. In these conversations the teachers spoke about ordinary, unplanned moments with students. As the school is composed of more than 50% Māori students, I spoke first with individual Māori teachers at the school, inquiring into their knowledge of key competencies, and how that pedagogical knowledge related to knowledge and practice from whakaaro Māori. In the second cycle of generating research material, a collaborative group of Māori and Pākehā teachers engaged in a recursive process of inquiring together into stories participants told of everyday encounters with students. In this inquiry the names of key competency categories were put in the background as the group focused their inquiry on the teacher’s values, knowledges and beliefs that were contributing to action in the moment.
My analysis of the research material is situated in the field of posthuman philosophy and relational<->materialist theorising. Drawing on the work of Deleuze and Guattari, Massumi, Barad and Bennett, I applied Barad’s methodology of diffractive analysis and paid attention to multiple material and discursive forces and intensities at play in each story. In this analysis, diverse forces such as colonised histories, educational discourse, human and more-than-human materialities, whakaaro Māori, hope and belief, were evidenced intra-acting together. I noticed how these forces invited the mobilisation and performance of key competency actions in the service of becoming and relating with the world.
This study shifts thinking with key competencies from the reductionist territory of the individual human and re-territorialises them as dynamic performances of becoming. It contributes to a re-thinking of subjectivity and potentiality in the place of schooling in Aotearoa New Zealand. As the multi-dimensional entangled complexity of day-to-day pedagogical encounters is disclosed, teacher<->student intra-actions become known as ripe opportunities for performances of actions that come under the umbrella of key competencies. The study opens new ways of thinking about how key competency learning is produced in secondary schools, and how the placetimemattering of the school shapes that learning.
I explore diffractive patterns as key competencies entangle with posthumanism and with whakaaro Māori in everyday teacher<->student encounters. I present a way of thinking with key competencies that aligns closely with whakaaro Māori and posthumanism, and offers a creative and ethical orientation to life and learning. I think with the teacher<->student relational moment as a significant site of learning, and how knowledge of affect and relational-practices of knowing and recognition might contribute to teachers’ professional adaptive expertise.

year: 2019

title: Ka moemoeā o koutou kaumatua...

authors: Whitiaua, Ropitini

subjects: Ruatāhuna

abstract: Founded by the spiritual leader and prophet Te Kooti Te Turuki Arikirangi, the Ringatū faith came into existence in the 1870s during a very turbulent time for Māori. Struggling for survival many Māori tribes and communities accepted the teachings of Te Kooti and the principles of the Ringatū church as a means of maintaining their independence, beliefs and culture. A truly syncretic religion, the Ringatū church combines traditional Māori customs and beliefs with Christian scriptures forming a religious institution that fits within Christian doctrine while maintaining many important Māori philosophies. 
Throughout the latter stages of the 19th century and into the 20th century the Ringatū faith found fertile soil in many regions and grew in popularity and strength. Areas like the Bay of Plenty and sections of the East Coast became strongholds of the church and to this present day the Ringatū faith still functions within these areas. Therefore it is not surprising that Ruatāhuna, a small and isolated community located in the centre of Te Urewera has been part of the Ringatū movement since its inception. This community sheltered Te Kooti while he was being hunted by government forces, and the people became devout followers of the Ringatū faith. Therefore the proficies of Te Kooti and the principles of the church have become central in the identity and cultural practises of Tūhoe and the community of Ruatāhuna. 
For generations the Ringatū church has been the main spiritual institution within Ruatāhuna, with its gatherings being attended by the vast majority of the community. Its influence has permeated throughout every facet of Ruatāhuna life including spirituality, politics, social controls and even cultural practise. However in the past 30 years there has been a significant decline in the influence and popularity of the Ringatū church, and its tenants are now maintained by just a few families. This decline is most evident during the monthly gatherings of the Ringatū community in Ruatāhuna on the 12 of each month, ‘tekau-mā-rua’, where there are now only about 20 regular attendees. 

This thesis explores the Ringatū faith within Ruatāhuna from its origin, its development through the decades and current position. It examines the changing dynamics of the church in recent times in order to understand why its popularity and influence has shifted. Finally this study seeks a path forward for the Ringatū church in a modern world, looking at how the faith can respond to the needs of a new generation and to find a purpose in a new age.

text: Ka moemoeā o koutou kaumatua... Founded by the spiritual leader and prophet Te Kooti Te Turuki Arikirangi, the Ringatū faith came into existence in the 1870s during a very turbulent time for Māori. Struggling for survival many Māori tribes and communities accepted the teachings of Te Kooti and the principles of the Ringatū church as a means of maintaining their independence, beliefs and culture. A truly syncretic religion, the Ringatū church combines traditional Māori customs and beliefs with Christian scriptures forming a religious institution that fits within Christian doctrine while maintaining many important Māori philosophies. 
Throughout the latter stages of the 19th century and into the 20th century the Ringatū faith found fertile soil in many regions and grew in popularity and strength. Areas like the Bay of Plenty and sections of the East Coast became strongholds of the church and to this present day the Ringatū faith still functions within these areas. Therefore it is not surprising that Ruatāhuna, a small and isolated community located in the centre of Te Urewera has been part of the Ringatū movement since its inception. This community sheltered Te Kooti while he was being hunted by government forces, and the people became devout followers of the Ringatū faith. Therefore the proficies of Te Kooti and the principles of the church have become central in the identity and cultural practises of Tūhoe and the community of Ruatāhuna. 
For generations the Ringatū church has been the main spiritual institution within Ruatāhuna, with its gatherings being attended by the vast majority of the community. Its influence has permeated throughout every facet of Ruatāhuna life including spirituality, politics, social controls and even cultural practise. However in the past 30 years there has been a significant decline in the influence and popularity of the Ringatū church, and its tenants are now maintained by just a few families. This decline is most evident during the monthly gatherings of the Ringatū community in Ruatāhuna on the 12 of each month, ‘tekau-mā-rua’, where there are now only about 20 regular attendees. 

This thesis explores the Ringatū faith within Ruatāhuna from its origin, its development through the decades and current position. It examines the changing dynamics of the church in recent times in order to understand why its popularity and influence has shifted. Finally this study seeks a path forward for the Ringatū church in a modern world, looking at how the faith can respond to the needs of a new generation and to find a purpose in a new age.

year: 2015

title: An overview on recent biomedical applications of biopolymers: Their role in drug delivery systems and comparison of major systems

authors: Syed, Murtaza Haider

subjects: Biopolymers

abstract: Polymers are ubiquitous in our daily lives, from workplaces to homes. Biopolymers are becoming more popular as an alternative to petroleum-based polymers because of their lower environmental impact due to their low carbon footprint and easy degradation. The primary aim of developing technology is a better quality of life. Improved therapies and tailor-made treatments are currently the focus of scientists. However, the delivery of drugs has been a long problem in the field of medicine. As a result, many drug delivery systems (DDSs) have been created for this purpose. Among these, nanotechnology-based DDSs, especially nanofibers, hold a promising future. This review focuses on the importance of naturally abundant biopolymers in recent medical applications, especially their role in DDSs, and provides a crucial comparison of the merits and demerits of the major DDSs for researchers to develop tailor-made DDSs.

text: An overview on recent biomedical applications of biopolymers: Their role in drug delivery systems and comparison of major systems Polymers are ubiquitous in our daily lives, from workplaces to homes. Biopolymers are becoming more popular as an alternative to petroleum-based polymers because of their lower environmental impact due to their low carbon footprint and easy degradation. The primary aim of developing technology is a better quality of life. Improved therapies and tailor-made treatments are currently the focus of scientists. However, the delivery of drugs has been a long problem in the field of medicine. As a result, many drug delivery systems (DDSs) have been created for this purpose. Among these, nanotechnology-based DDSs, especially nanofibers, hold a promising future. This review focuses on the importance of naturally abundant biopolymers in recent medical applications, especially their role in DDSs, and provides a crucial comparison of the merits and demerits of the major DDSs for researchers to develop tailor-made DDSs.

year: 2023-02