text:
knowledge Conversations
Home Tags Posts tagged with "Inclusive Biculturalism"
Inclusive Biculturalism
Inclusive Biculturalism, Exclusive Biculturalism and the Nation
by Elizabeth Rata July 8, 2021
written by Elizabeth Rata
Author's Note: This chapter was published in a book written for a Masters' course at Massey University. It was subsequently removed from the second edition by the editors.
Rata, E. (2008) Educating for Citizenship in a Bicultural Society, In. St George, A. Brown, S. & J. O'Neill (Eds.) Facing the Big Questions in Education: Purpose, Power and Learning, (pp. 51-62)Melbourne: Cengage. (Chapter 6)
Education has played a major role in the development of biculturalism in New Zealand since the 1970s (Openshaw, 2006; Rata, 2000). From the perspective of thirty years later this chapter looks back to the meanings, origins, development and implications of biculturalism in order to introduce today's practising teachers to the contradictions inherent to this culture-based political project. The discussion is framed by these questions:
1. What are the meanings of biculturalism as practised in education?
2. How has education played a major role in the development of biculturalism?
3. Is the 'bicultural citizenship' promoted in education both possible and desirable for New Zealand?
Section one places New Zealand biculturalism within the world-wide context of identity politics in order to show the extent to which biculturalism in education became two quite different political projects – inclusive biculturalism and exclusive biculturalism – despite the shared use of the term 'biculturalism'. Practising teachers, whether in the mainstream English language system or in Maori medium education (including bilingual, immersion and kura kaupapa Maori), encounter biculturalism through Treaty of Waitangi policies as well as through policies focused on raising Maori educational achievement. For this reason it is important that teachers consider the various meanings and possible consequences of biculturalism that are explored in this chapter.
Section two investigates what the two strands of biculturalism means for the concept of citizenship and why teachers need to know about the effect that biculturalism has on the interpretation of 'citizen'. It argues that the concepts of 'iwi-citizen' and 'world citizen' that have developed in the exclusive biculturalism strand poses a serious problem for New Zealand's constitution as a liberal-democratic nation-state. Because New Zealanders are socialised into the attitudes, values, knowledge and behaviours of democratic citizenship during their years at school (for example, critical thinking, decision-making, community involvement, equality before the law), new interpretations of 'citizenship' are of direct interest to teachers.
The origins, meanings, and context of biculturalism
The term 'biculturalism' was first used in an edited collection by Eric Schwimmer in 1969 although it didn't enter the educational discourse until the early 1990s. Joan Metge's influential Te Kohao o Te Ngira, Culture and Learning (1990), says 'biculturalism' is 'used from time to time as a convenient shorthand by critics rather more than supporters' (p. 19). However, a fundamental difficulty often encountered by teachers in discussing biculturalism is the lack of agreement about its meaning. Attempts to unravel the contradictory meanings in the term 'biculturalism' and the development of the two strands should start with its origins in identity politics.
New Zealand biculturalism originated within the context of the world-wide response to the global economic downturn from the early to mid-1970s. Many left-wing humanists of the new professional class turned in disillusionment from class to identity group politics as the prosperity that had improved the lives of working class people throughout the developed world came to an abrupt close with the economic crisis of the 1970s and beyond. The enthusiasm of a 'babyboomer' generation that had initially thrown its weight behind left-wing class politics was directed instead to the group identity politics of feminism, gay rights, and ethnicised cultural rights, and also to issue-based politics, such as anti-nuclearism and conservationism. New Zealand's biculturalism was one version of this huge shift in left-wing commitment from class to identity politics.
From the late 1970s, these mainly university educated members of the new middle class moved into positions of power and influence in the professions, especially in teaching, health, and social services, and in government, as officials and politicians. They brought with them the new commitment to identity politics, one that has become a powerful discourse in education. A large number with settler descendant backgrounds took on a political identity as 'pakeha' in response to their colleagues who were increasingly identifying politically as Maori (King, 1981). 'Victimhood was subsequently understood as oppression by colonisation, the patriarchy, and "Western" culture generally, an oppression experienced by ethnic groups, indigenous peoples, women, gays, and religious minorities' (Rata and Openshaw, 2006, p. 10) rather than the capitalist exploitation of working class people.
It has been argued that identity politics, despite being promoted in the name of the dispossessed, is in fact a political movement of the new middle class (Kuper, 1999; Appiah, 2005). It is in this vulnerable class's response to the erosion of its relatively privileged material conditions in the contracting global economic order that identity politics has benefited the new middle class. In New Zealand, Treaty of Waitangi settlements have led to the emergence of a privileged 'neotribal elite' (Rata, 2000), the Maori middle class has increased in size (Callister, 2007; Lashley 2000) while amongst those Maori experiencing hardship (those for whom the benefits of biculturalism were originally intended) the proportion of those in the 'severe hardship' category increased from 7 to 17 percent between 2000 and 2004 (Jensen et. al, 2006). Of ongoing concern for teachers is the relative educational underachievement of Maori, particularly the ongoing failure of Maori boys (Clark, 2007) which continues despite the dominant influence of cultural politics in education during this period.
Although most Maori and a small number of non-Maori have lived in a bi-cultural world since the colonial period, contemporary biculturalism's location in the contemporary global context of identity politics distinguishes it from earlier forms. By the late 1980s two distinctive strands of biculturalism had emerged: 'inclusive biculturalism' and 'exclusive biculturalism'. The former is the idea of 'bicultural citizenship' for all New Zealanders, the recognition and inclusion of Maori culture and language into all education sectors, and the commitment by each sector to the Treaty of Waitangi. 'Exclusive biculturalism' is primarily the political project of tribal sovereignty or tino rangatiratanga which informs kaupapa and matauranga Maori education, from kohanga reo to whare wananga.
'Inclusive biculturalism' is heavily informed by social justice rhetoric and the mainstreaming of Maori language and culture (Renwick, 1986). 'Taha Maori' and 'Maoritangi' were its precursors with these terms appearing in a number of curriculum documents throughout the 1980s – for example, 1983 Taha Maori across the Curriculum (Openshaw, 2006). By the early 1990s the term 'biculturalism' was appearing in policy documents. The 1993 the New Curriculum Framework 'acknowledges the value of the Treaty of Waitangi, and of New Zealand's bicultural identity and multicultural society' (MoE, 1993, p. 1). It emphasised the inclusive approach; 'All students will have the opportunity to acquire some knowledge of Maori language and culture. (p. 7, my italics). This form of inclusive biculturalism was continued in the 2006 Draft Te Reo Maori curriculum, although with indications of a significant change taking place. 'Maori language programmes should offer both Maori and non-Maori learners . . . the opportunity to learn Maori. It is everyone's responsibility to ensure that te reo Maori endures'. (MoE, 2006, p. 10). However, the replacement of the term 'pakeha', referring to settler-descendants, by the more inclusive term 'non-Maori' suggests a shift away from the 'Maori – pakeha' binary to the recognition of Indian and Chinese settlers and more recent migrants from throughout the world.
Inclusive biculturalism appeared in all education areas although early childhood education has shown the strongest and longest commitment to biculturalism. This commitment can be traced from the influence of kohanga reo into Te Whariki, the ECE curriculum document (MoE, 1996). Interestingly Te Whariki demonstrates the contradictions that led to the separation into two bicultural strands. It contains, often in the same sentence, inclusive and exclusive forms of biculturalism. 'This is the first bicultural curriculum statement developed in New Zealand. It contains curriculum specifically for Maori immersion services in early childhood education and establishes, the bicultural nature of curriculum for all early childhood services.' (1996, p. 7).
Despite considerable encouragement from successive governments and the dominance of bicultural discourse in education and health, inclusive biculturalism remains weak as a mainstream political project. This can be traced to the influence of two very opposing groups. The first group consists of those who regard political identity as national identity – with the citizen as the bearer of the political and legal rights guaranteed by the nation-state. They reject an ethnicised political identity for a New Zealand national identity, often refusing to identity as pakeha. The huge rise in 'New Zealander' type responses in the 2006 census (429,492 identified as 'New Zealanders') is part of this phenomenon (Statistics, 2007). While some in this group do support Maori culture and language they regarded ethnic-based culture as something for Maori and other interested people to attend to, and oppose its politicisation. The second group is committed to a tribal ethnicised political identity. It is responsible for the shift from the pan-Maori politics of the 1970s to the tribal politics that has dominated since the 1985 Treaty of Waitangi Amendment Act (Rata, 2003). It is the tino rangatiratanga politics of these 'neotribalists' (Rata, 2000) that reshaped biculturalism into its exclusive strand, promoting the concept of an 'iwi citizen', one that is in sharp contrast to the citizen of the liberal-democratic nation-state. The next section examines this project.
Exclusive Biculturalism
Although exclusive biculturalism and inclusive biculturalism have separate political and economic development goals with exclusive biculturalism expressing tino rangatiratanga ambitions, both projects have their origins in the same global conditions and in the same new professional class who led the inclusive bicultural movement. However, the 1985 Treaty of Waitangi Amendment Act, in allowing settlement claims back-dated to 1840, led to the re-constitution of the tribes as economic corporations or neotribes claiming a political partnership with the government (Rata, 2000). This new form of retribalisation drives the exclusive biculturalism project. Its discourse presents the treaty as a 'partnership' between the tribes and the government and also a 'partnership' between two distinctive and separate ethnic groups, – Maori and pakeha, a discoursetraceable to the 1987 Court of Appeal ruling that the treaty was 'akin to partnership'. Although it did not say that it was a partnership, treaty partnership language soon entered education discourse. Te Whariki (1996) states quite unequivocally that 'In early childhood settings, all children should be given the opportunity to develop knowledge and an understanding of the cultural heritages of both partners to Te Tiriti o Waitangi. The curriculum reflects this partnership in text and structure.' (p. 9)
Like 'partnership', the discourse of treaty 'principles' consolidated the place of the treaty in the education system. The full force of treaty principles influence comes from the 1986 State-Owned Enterprises Act. The phrase 'Nothing in this Act shall permit the Crown to act in a manner that is inconsistent with the principles of the Treaty of Waitangi' (SOE Act, 1986), gave the treaty a de facto legal status and led to the inclusion of the term 'treaty principles' in thirty statutes and numerous policy documents. These include the 1990 Education Act (Part 15[b]) which required the Councils of tertiary institutions to 'acknowledge the principles of the Treaty of Waitangi'.
By 1989, in response to confusion about what the term 'treaty principles' meant, the government defined five principles. The first three principles are relevant to this chapter: 'Principle 1: The Principle of Government: The Government has the right to govern and to make laws. Principle 2: The Principle of Self Management: The iwi have the right to organise as iwi, and, under the law, to control their resources as their own. Principle 3: The Principle of Equality All New Zealanders are equal before the law.' (Justice Department, 1989, Ref. 2). In a cautionary note that pre-shadowed the ongoing confusion about the meaning of the principles, the government added, 'In interpreting the principles of the Treaty, the spirit of the Treaty is to be applied, and not the literal words.' (Justice Department, 1989, Ref. 3). The neotribalists were, however, less cautious and throughout the 1990s, Principle Two, – that iwi had the right to control their resources as their own – was applied in developing a separate and comprehensive Maori education system from kohanga reo to tertiary whare wananga. Despite the confusion surrounding the principles, Principle Two became the erroneous justification for the shift to a separate tribal based education system promoting a new concept of citizenship.
The establishment of separate Maori education was not only the result of the influence of Treaty discourse in education. The establishment of kura kaupapa Maori coincided with another major political force in New Zealand during the 1980s. The revival of the liberal commitment to 'choice' opened up opportunities for more 'special character' schools to be added to the specialist schools, such as Montessori, Catholic, and Steiner that had existed for some time. While the kura kaupapa Maori movement rejected being included as a 'designated character school', arguing instead in a submission to the government that the Treaty of Waitangi and Maori indigenous status were reasons for the kura to have separate recognition in the 1990 Education Act (Kura Kaupapa Maori Project Team Report 1989 in Rata, 1991, p. 159), the promotion of greater parental choice contributed to the greater acceptance of separate Maori education.
While treaty principles and partnership discourse provided the quasi-legal justification for the shift to exclusive biculturalism, the prevailing culturalist beliefs about the primacy and determinacy of culture provided the justifying ideology behind kaupapa Maori, matauranga Maori, and indigenous theory. Despite the rejection of 'Western' ideas, culturalism is in fact, traceable to the Western Anti-Enlightenment movement of the early nineteenth century and to the subsequent development of German Romanticism. The seminal cultural theorist is the early nineteenth century German philosopher, Johann Herder. He believed that 'to belong to a given community, to be connected with its members by indissoluble and impalpable ties of common language, historical memory, habit, tradition and feeling, is a basic human need no less natural than for food and drink or security or procreation.' (Herder in Lukes, 2003, p. 87). This approach, revived in the identity politics of the 1970s, considers status hierarchies and rule by birth-ascribed elites as the 'natural' way to distribute authority. It regards individual citizenship, universalism, and equality, as a corruption of the natural order.
The belief in 'natural' kin-based social group informs the ideas in the exclusive biculturalism strand. The objective of the separate kaupapa Maori education system is to restore political forms of social organisation such as the kinship groups of iwi, hapu, and whanau and to revive cultural forms of interaction. By 2003 the Ministry's Maori Strategic Plan had adopted the 'Durie Principles' (Durie, 2003) and proposed a curriculum based upon the principles that Maori students will be able 'to live as Maori, – being able to have access to Te Ao Maori (the Maori world) – access to language, culture, marae, resources such as land, tikanga, whanau'. These principles form the basis of the Maori Educational Framework developed at the annual Hui Matauranga and are now the driving force of tino rangatiratanga education (MoE, 2007). Exclusive biculturalism however is not restricted to the kaupapa Maori system. Its ideas have moved into mainstream education. An early childhood document contain this statement – 'the term "whanau" takes in kinship ties through whakapapa (genealogy) and people who come together for the same kaupapa' (MoE, 1996a, p. 7). And in secondary education, the influential, although increasingly criticised (Nash, 2005; Openshaw, 2007), Kotahitanga Project is also based on the culturalist ideology that underpin exclusive biculturalism.
By the end of the 1980s support for exclusive biculturalism came from the shared interests between two seemingly quite different political groups: right-wing and left-wing liberals. The former, often referred to as 'neoliberals' were opposed to a government imposed inclusive form of biculturalism throughout the education system and believed, at that time at least, that Maori education interests could be accommodated in a separate system justified by the liberal commitment to freedom of association and choice. The liberal left's support for exclusive biculturalism (as well as inclusive biculturalism) came from its earlier shift to identity politics and its belief that culturalism promoted social justice. (In recent years this shift has been reversed as many on the left return to socio-economic class politics). However, the support from both the right and the left enabled exclusive biculturalism to become firmly established during the 1990s.
Biculturalism: An educational project
Early supporters of inclusive biculturalism, particular teachers, regarded cultural marginalisation as a major contributing cause of Maori underachievement. Cultural recognition was therefore, considered to be the solution (Renwick, 1986). Likewise, the early champions of exclusive biculturalism, such as Te Komiti o Nga Kura Kaupapa Maori o Tamaki Makaurau, argued that separate kaupapa Maori education 'offers an alternative solution for the crisis faced by Maori children within the present system' (Rata, 1989, p. 30).
After several decades of both types of educational biculturalism, how successful have these initiatives been in lifting the educational performance of Maori? Two measures are useful in assessing the success or otherwise of bicultural education initiatives. One is the percentage of Maori who choose to participate in the various types of kaupapa Maori schooling. The other is the educational achievement of Maori students in both mainstream and Maori medium schooling.
The overwhelming majority of Maori children ('around 86 percent) remain in compulsory mainstream education. Just over 14 percent are enrolled in Maori-medium in 2001, where at least 31 percent of teaching is in te reo Maori. The percentage of Maori students who attended Kura Kaupapa Maori was 3.5.' (MOE, 2005). Similarly, the figures for early childhood education indicate a preference for mainstream education although the proportion of Maori children in kohanga reo compared to mainstream centres is much higher than in compulsory education. In 2005, 13,235 Maori children were in mainstream centres with 10,062 in licenced kohanga reo (DMAD, 2006 p. 26). However, the fact that the numbers of kohanga reo have actually fallen from a peak of 767 in 1996 to 512 in 2005 (DMAD, 2006, p. 14) suggests a complex but unresearched picture of parental choice in respect to kohanga and kura attendance.
The comparison of Maori in kaupapa Maori schools with those in the mainstream system provides contradictory findings. On the one hand there was 'a higher rate of attainment for year 11 Maori-medium students' doing NCEA levels 1 and 2 compared with Maori in mainstream schools (MOE, 2005 p. 12). 'Candidates in these settings were more likely to gain NCEA level two compared with their Maori peers in English-medium (mainstream) schools' (p. 13) and 'candidates at immersion and bilingual schools (in 2003 and 2004) were more likely to gain a National Certificate of Educational Achievement (NCEA) than Maori candidates in English medium schools' (Murray, 2005, p. 2).
On the other hand the 'proportion of immersion school candidates to meet both the literacy and numeracy requirements was similar to the proportion of Maori in mainstream schools who met both requirements. However, mainstream Maori candidates were more likely to meet the numeracy than the literacy requirement' (Murray, 2005 p. 9). Of serious concern is the 'low achievement of (immersion and bilingual) students in the science learning area' (p.2). 'Around half (51%) of the Year 11 immersion school candidates who gained an NCEA (at any level) achieved no credits in science subjects. In comparison, 88% of Maori candidates in mainstream schools who gained an NCEA gained some credits in science subjects' (Murray, 2005, p. 5).
Because comparisons between Maori achievement in Maori medium with mainstream schools need to be read with considerable caution given the small numbers of students in Maori medium education (Murray, 2005), it is not yet possible to say that the exclusive bicultural approach of Maori medium education is successful. A similar cautionary note is needed when comparing Maori student achievement with non-Maori. The finding that 'Maori students . . . are over-represented among students who underachieve.' (MOE, 2005, p.15) with 'Maori candidates less likely to gain level NCEA qualifications than their non-Maori peers' (Wang et al, 2006, p.1) is qualified by two important factors. Firstly, not all Maori students are underachieving. There is 'wide variation in the achievement levels within the Maori pupil population'. The largest difference between Maori pupils who were high achievers and those who were low achievers 'related to the availability of educational resources in the home' (PISA 2000, p.21).
Is the achievement of the children of the Maori middle class hand (approx 25 percent of Maori are in the managerial and professional occupational groupings according to the 2006 census) significantly different from that of Maori in the growing 'severe hardship' category referred to earlier. The differences in formal attainment between students from schools in different decile bands does suggest a strong link between social-economic class and educational achievement. Twenty-five percent of Maori who left school in 2005 had little or no formal attainment, two and a half times higher than for Pakeha students. (Ka Hikitia, 2006). Twenty-one percent of students from decile 1-3 schools left school in 2004 with no formal attainment compared to six percent from schools in the decile 8 – 10 band. (DMAD, 2006. p. 882). Given the high proportion of Maori students in decile 1 – 3 schools (78,952 in decile 1-3; 20,643 decile 8-10, DMAD, 2006, p. 60), it seems likely that socio-economic class location is strongly implicated in Maori educational achievement. However, socio-economic explanations for Maori achievement are rejected by both inclusive and exclusive forms of biculturalism for an approach that regards 'culture' are the cause and solution of schooling performance.
Exclusive Biculturalism – A Political Project
The crucial role played by education in promoting retribalisation politics by shifting from inclusive to the separate form of exclusive biculturalism has long been recognised. Graham Smith (2002, p. 11) describes the establishment of the separate kaupapa Maori education system during the late 1980s and 1990s as 'the revolution of Maori education', one that is not limited 'to language revitalisation and intervention in educational underachievement'. By 1990 leading kaupapa Maori educationalists (for example, Sharples, 1989; Durie, 2003) were promoting the restoration of tribal ties and kinship relations through a pedagogy based upon kaupapa Maori knowledge and cultural practices, including te reo. 'The pathway for Kohanga Reo is about whanau development. It is not just about the revival of the Maori language anymore' (Royal Tangaere, 1996, p. 18).
Like Herder's cultural romanticism, exclusive biculturalism regards culture as 'belonging' exclusively to the ethnic group that has traditionally followed its values and practices. Culture is considered to be an individual's primary and determining identity, so much so that all a person's interests – educational, political and spiritual, are seen to be shaped by the primary cultural identification with the ancestral group. This explains why researchers, for example, in researching anything concerned with Maori, are required to support Maori cultural and political aspirations – 'kaupapa Maori research is research by Maori, for Maori and with Maori . . . it comes from tangata whenua, hapu and iwi.' (L. T. Smith, 1994: 1 – 2).
Inclusive and exclusive biculturalism are both referred to as 'bicultural', yet they are, in fact, quite different political projects. As early as 1977, Sidney Mead (1997, p. 89) asked the question 'Should Maoritanga (Maori culture) Be Shared?' His answer refers directly to the dilemma at the heart of the two strands of biculturalism. 'It is difficult to share one's cultural treasures with others, especially when these treasures are a part of one's identity. The problem is whether Maoritanga properly belongs to the Maori minority of New Zealand or whether it is the legacy of all who claim to be New Zealanders' (p. 91).
The conflict between the two strands also appears in the Waitangi Tribunal Report on the status of the Maori language. 'The Maori culture is a part of the heritage of New Zealand and the Maori language is at the heart of that culture. If the language dies the culture will die (Waitangi Tribunal, 1986). However the Tribunal also acknowledged the language's integral place in the cultural expression of a distinctive ethnic group -Maori. In 1987 Maori was made an official language of New Zealand and the Maori Language Commission was established '(g)enerally to promote the Maori language in particular as a living language and as an ordinary means of communication' (Maori Language Act, 1987, Section 7B). The issue of responsibility lies at the heart of the language's future. 'A major question in relation to revitalisation is the following: what share of the responsibility for the safeguard of the Maori language falls to the Maori people, and what share to the Crown?' (Waite, 1992, p. 32).
However, the main conflict between the two strands of biculturalism concerns the meaning of citizenship. Inclusive biculturalism refers to the inclusion of some aspects of Maori culture into mainstream New Zealand society and to applying principles of social justice to Maori, that is, to the full enjoyment of all the benefits of citizenship. Exclusive biculturalism as developed in the Durie Principles adopted at the Hui Matauranga contains different concepts of 'citizenship', – that of iwi citizen and world citizen. Part two of this chapter examines the meaning of citizenship in light of these two different concepts to ask how each version of 'citizen' fits with New Zealand's liberal democracy.
Part Two: The Nation or the Tribe?
It is possible to date the establishment of New Zealand as a liberal-democratic nation from 1852 because it was the Constitution Act of that year that laid down the foundations of the four parts required to constitute the nation-state and brought these parts into relationship to each other. The necessary constituent parts of the nation-state are: 1. The territory over which sovereignty is held – that area annexed by British Statute in May 1840. 2. The 'nation' as the concept and symbol of a society located within that territory – an embryonic idea found in the Constitution Act's reference to 'New Zealand' 3. The 'state' itself – the organising infrastructure of the nation consisting of parliamentary institutions, laws, systems, policies and practices of government – established in its most basic form in 1852. 4. Citizenship – the legal and political status that links each individual to the other three parts, the geographical site, the nation, and the state, and cannot be separated from them. While it took until 1893 for all adult New Zealanders to be recognized as citizens, the structure itself was established in 1852.
'Citizenship' is the legal and political status that links each individual to the nation, and the state, and cannot be separated from them. It is impossible to have one without the other. Citizenship exists because citizens are citizens of something, that is, they derive legal status from the laws enacted by parliament (the site of the nation's sovereign authority) and administered through state institutions. The political status of the citizen is derived from the status of New Zealand as a sovereign nation with authority over the citizens and its geographical area. Without the nation as the concept of a society's sovereignty and the state as the organiser and administrator of that authority, the idea of citizenship is meaningless.
In direct contrast to a tribe, the nation is the concept and symbol of a unified society based on the democratic principle of universal human rights and the liberal principle of individuality. The system of binding together non-kin, non-racially linked people enables a society to exist based on what the seventeenth century political philosopher, John Locke, and others called a 'social contract' – individuals agreeing that some of their number shall be permitted the authority to govern. The move from 'status to contract' (i.e. agreement), or from tribe to nation, is recognised as the greatest of all socio-political changes in the history of the world. It shifted the principle of social organisation from one based on kinship and ethnic or racial criteria to one based upon a 'contract' between individuals. This is also the fundamental difference separating inclusive and exclusive biculturalism. The nation is the idea and symbol of this revolutionary form of social organisation, one in which ordinary individuals with the status of citizens, not birth-ascribed tribal elites, are the source of authority.
Given the constitutive role of citizenship in maintaining the structure of the nation-state, the proposal of a new type of 'citizen' – one that is not linked to the nation and the state, but to a non-national structure, the tribe – is worthy of investigation by those in education. Two of Maori education's Hui Matauranga goals are 'to live as Maori', 'to participate as citizens of the world'. Significantly, national citizenship is omitted from the document. This is in direct contrast to the original 1989 kaupapa Maori submission to the government, which stated 'the outcome of Kura Kaupapa Maori total immersion education is bilingual and bicultural citizens who have the knowledge, skills and abilities to make significant contributions to New Zealand as a whole' (cited in Rata, 1991, p.164).
The undefined term 'citizen of the world' in the Hui Matauranga documents and the concept of 'iwi-citizen' pose a significant conceptual problem. There are two reasons why these terms are meaningless. Firstly, to be a citizen, that is the bearer of political and legal rights, one must be an individual, not an undifferentiated group-member, ie. a person whose political status derives from the group not from the person's individual status. Liberal-democracies were revolutionary, not only because they demolished traditional hierarchies based on birth status, but because individuals were free in their own right to take up that authority. That is what the status of the individual citizen means – individualised political authority. The location of the citizen's political status is in the individual, not the tribal member. Secondly, to be a citizen one must be a citizen of something. Citizenship is a status, – something must exist to award that status, a structure from which political rights are derived. Without a world state – a global structure that can organise and administer political relationships and activities on a global scale it is not possible to have a citizen. Without a nation-state, citizenship is also meaningless.
The most serious premise of exclusive biculturalism implied in the Hui Matauranga goals is that Maori children will be, by virtue of their ethnic ancestry, members of a tribal socio-political structure rather than citizens of the nation-state. This assumes that Maori and non-Maori are two distinctive peoplesseparated in fundamental ways by different ways of thinking, believing, and behaving. However the concept of separate distinctive ethnic groups, Maori and pakeha, is itself flawed. Paul Callister (2006) describes ethnic categories in New Zealand as 'fluid', and boundaries between groups as 'leaky'. Frequent intermarriage since the nineteenth century means that many New Zealand families have members with Maori ancestry and Maori identification. While groups may observe various certain cultural values and practices that characterise their ethnic heritage and identity, the realities of daily life ensure that New Zealanders of all ethnic ancestries share the ordinary experiences of everyday life.
The Maori 'partner' in biculturalism is also problematic. Andrew Sharp (2002, p. 15) suggests 'that Maori do not in fact act as a people and cannot even unambiguously be conceived of as a people, but actually manifest themselves in three different kinds of groupings – kin groups, voluntary associations, and (a much vaguer grouping) an ethnic group or race'. Indeed the emphasis on 'iwi citizen' as a political category is troublesome given that a total of 102,366 people of Maori descent in the 2006 census did not know their iwi (Statistics NZ).
A corollary to the belief in separate bounded ethic groups with quite different cultures is the concept of a Maori way of knowing which provides the epistemological basis for research theory and practice. This position is rejected by a number of writers, including Clark (2006), and Marie and Haig, (2006) who express concern about its relativist view of science. There is also concern about the Treaty of Waitangi in shaping public policy. Interestingly most of the most powerful advocates for Treaty recognition, Geoffrey Palmer, is now asking for a 'wait and see' period in respect to the last three decades of treaty activism. 'After a pause we will be able to assess how the resources in health, education and from settlement assets and the policies of devolution have worked in practice.' (Palmer, 2006, No. 23).
One of the contributing conditions to New Zealand's success in creating itself as a liberal-democratic nation-state was the early establishment of a national education system, and, despite its imperfections, the degree of trust that sufficient numbers of New Zealanders have had in the system for 130 years. This chapter argues that the existence of the ethnicised education system promoted by exclusive biculturalism, one that specifically rejects the universalist principles of the nation-state for a kinship, race based socio-political structure, may well threaten this trust. In addition, because education plays a critical role as one of the main integrative mechanisms of a non-kin, non-race and non-religious society, kaupapa Maori education with its tino rangatiratanga political purpose, based as it is on kin and race categories, is not able to perform this integrative role.
The inherent contradictions in biculturalism that first led to the emergence of two very different strands of biculturalism point to more fundamental issues concerning New Zealand's constitution as a liberal-democratic nation-state. Equal rights and status for New Zealanders comes from the development of the nation-state since 1852 and the subsequent granting of citizenship rights. Despite the Graduating Teacher Standards claim that '(t)hese standards recognise that the Treaty of Waitangi extends equal status and rights to Maori and Pakeha alike' (Teachers Council, 2007), political rights were not awarded by the Treaty of Waitangi – nor could they be, the treaty predates the nation-state. That a major teacher organisation has confused the basis of citizenship is evidence of the confusion caused by conflicting political projects which underpin the two strands of biculturalism: liberal democracy on the one hand and ethno-nationalism on the other. The former awards political status on the basis on universalism, that is non-kin and non-racial criteria, the latter grants membership on the basis of historical identification, – kinship and racial belonging. Liberal democracy can accommodate inclusive biculturalism. An ethnic-based political system is unable to do so.
Appiah, K. (2005). The ethics of identity, Harvard: Harvard University Press.
Callister, P. (2006) Ethnic Measurement as a Policy Making Tool, In Rata, E. and
Openshaw, R. (Eds.). Public Policy and Ethnicity the Politics of Ethnic Boundary Making, (pp. 142-155). Houndmills: Palgrave Macmillan.
Callister, P. (2007). Special Measures to Reduce Ethnic Disadvantage in New Zealand,
Wellington: Institute of Policy Studies, Victoria University of Wellington.
Clark, J. (2007) Wrong Train, Wrong Station, Education Review, 2 March, 8 – 10.
www.educationreview.co.nz
Clark, J. (2006). Dogmas of Ethnicity, In Rata, E. and Openshaw, R. (Eds.). Public
Policy and Ethnicity, The Politics of Ethnic Boundary-Making (pp. 170-184). Houndmills: Palgrave Macmillan.
DMAD, Data Management and Analysis Division. (2006). Education Statistics of New Zealand for 2005, Wellington: Ministry of Education.
Durie, M. (2003). A Framework for Considering Maori Educational Advancement. In
Nga Kahui Pou: Launching Maori Futures. (pp.197-212). Wellington: Huia.
Education Act (1990). Part 15(b), Wellington: New Zealand Government.
Jensen, J., V. Krishnan, R. Hodgson, S. G. Sathiyandra and R. Templeton (2006) New Zealand Living Standards 2004: An overview, Wellington: Centre for Social Research and Evaluation, Ministry of Social Development.
Justice Department (1989). List of Principles, The Crown and the Treaty of
Waitangi, Wellington: Justice Department.
Ka Hikitia Managing for Success: The Draft Education Strategy 2008-2012
(2006) Ministry of Education, Ministry of Education, Wellington.
King, M. (1981). Being Pakeha, Auckland: Penguin.
Kuper, A. (1999). Culture, the Anthropologists' Account. Cambridge, Mass.: Harvard
University Press.
Lashley, M. E. (2000). Implementing treaty settlements via indigenous
institutions: Social justice and detribalization in New Zealand. The Contemporary Pacific, 12(1), 1–53.
Lukes, S. (2003). Liberals and Cannibals, The Implications of Diversity, London: Verso.
PISA 2000 Focus on Maori Achievement in Reading Literacy. http://www.educationcounts.govt.nz_data/assets/pdf_file/0007/6973/pisa-00-maori.pdf
Mead, S. M. (1997). Landmarks, Bridges and Visions. Wellington: Victoria University Press.
Maori Language Act (1987). Section 7B, Wellington: New Zealand Government.
Marie, D. and Haig, B. (2006) Kaupapa Maori research methodology: A critique and
an alternative, New Zealand Science Review, 63(1), 17-21.
Metge, J. (1990). Te Kohao o te ngira: Culture and learning, Wellington: Ministry of
MoE (1993). The New Zealand Curriculum Framework, Wellington: Ministry of Education.
MoE (1996) Te Whariki, Wellington: Ministry of Education.
MoE (1996a). Revised Statement of Desirable Objectives and Practices (DOPs) for Chartered Early Childhood Services in New Zealand. The New Zealand Gazette, 3 October.
MOE (2005) Nga Haeata Matauranga http://www.minedu.govt.nz Retrieved 5 November 2007
MOE (2006) Te Reo Maori in the New Zealand Curriculum (draft), Wellington: Learning Media
MOE (2007). A Framework for Considering Maori Education Advancement, Wellington: Ministry of Education.
Murray, S. (2005) Achievment at Maori Immersion and Bilingual Schools 2004, http://www.educationcounts.edcentre.govt.nz/publications/maori Retrieved 7 November 2007.
Nash, R. (2005). Professional Development and Student Achievement Gains: A Look
at the Te Kotahitanga Report, New Zealand Journal of Teachers' Work, 2, Issue 1, 20 – 27.www.teacherswork.ac.nz
Openshaw, R. (2006). Putting Ethnicity into Policy: A New Zealand Case Study, In
Rata, E. and Openshaw, R. (Eds). Public Policy and Ethnicity, The Politics of Ethnic Boundary-Making. (pp. 113-127). Houndmills: Palgrave Macmillan.
Openshaw, R. (2007). Evaluation of Te Kotahitanga – Phase 3, A Report Commissioned by the New Zealand Post-Primary Teachers' Association. http://www.ppta.org.nz/internal.asp?CategoryID=100007&SubCatID=100415 Retrieved 6 November 2007.
Palmer, A. (2006). The Treaty of Waitangi – Where to From Here? Presentation to the
Te Papa Treaty of Waitangi Debate Series, 2 February.
Rata, E. (2000). A Political Economy of Neotribal Capitalism, Lanham: Lexington
Books.
Rata, E. (2003). Leadership Ideology in Neotribal Capitalism, Political Power and Social Theory. 16, 45 – 73.
Rata, E. (1991). Maori Survival and Structural Separateness', Unpublished M.Ed. thesis, Auckland: University of Auckland.
Rata, E. (1989). Kura Kaupapa Maori, PPTA Journal, Term 3, pp. 30-32.
Renwick, W. L. (1986). Moving targets: Six essays on educational policy.
Wellington: New Zealand Council for Educational Research.
Royal Tangaere, A. (1996). "Te Kohanga Reo: More than A Language Nest. The Future of Te Reo Maori, a te iwi Maori and a People's Soul." NZARE Annual Conference, December.
Schwimmer, E. G. (Ed.). (1969). The Maori People in the 1960s. Auckland: Blackwood and Janet Paul.
SOE (1986). State-Owned Enterprises Act, Section 9, Wellington: New Zealand Government.
Sharp, A. (2002). Blood, custom, and consent: Three kinds of Maori groups
and the challenges they present to governments. University of Toronto Law Journal, 52, 9–37.
Sharples, P. (1989). Kura Kaupapa Maori – Recommendations for Policy, Access 8.
Smith, L. T. (1994). 'Kaupapa Maori Research.' Unpublished Paper, University of Auckland.
Smith, L. T. (1999) Decolonizing Methodologies, Research and Indigenous Peoples (Dunedin, University of Otago Press).
Smith, G. (2003). 'Kaupapa Maori Theory: Transformative Praxis and New Formations of Colonisation', The Second International Conference on Cultural Policy Research, Te Papa National Museum, Wellington, January 23 – 26.
Statistics New Zealand (2007). http://www.stats.govt.nz/census/2006-census-data/classification-counts/about-people/ethnic-group.htm Retrieved 5 November 2007.
Teachers Council, (2007) Graduating Teachers' Standards, Wellington: New Zealand Teachers Council.
Waitangi Tribunal (1996). Report on the Status of the Maori Language. Wellington: Department of Justice.
Waite, J. (1992). Aotearoa, Speaking for Ourselves. Wellington: Ministry of Education.
Wang, H., Harkess, C. and M. Parkin (2006). Maori Student Achievement on the National Qualifications Framework 2002 – 2005 Fact Sheet, Education Counts, http://www.educationcounts.edcentre.govt.nz/publications/maori_education/maori_student_achievement_on_the_national_qualifications_framework_2002-2005_fact_sheet Retrieved 6 November 2007.
Professor Elizabeth Rata is a sociologist of education in the School of Critical Studies, Faculty of Education and Social Work at the University of Auckland where she is Director of the Knowledge in Education Research Unit (KERU).
On Knowledge Equivalence, Neo-tribal Capitalism and Democracy
In Defence of Democracy
Neotribal Capitalism
Racialism, Decolonisation and the Revolution in NZ Education
Knowledge Dispute at the University of Auckland
Elizabeth Rata's Blog © 2021. All Rights Reserved.


text:
Architecture People & Places
ZGF in Seattle, Washington
The Federal Center South Building 1202, located on a brownfield site in Seattle, Washington was designed by ZGF Architects for the Army Corps of Engineers. Photo: Benjamin Benschneider/ Courtesy ZGF
The Federal Center South Building 1202, a General Services Administration building in Seattle, Washington, has been completed. ZGF Architects was part of the 209,000-square-foot (19,400-square-meter) project's design-build team, along with Sellen Construction.
The metal panel-clad building, which is targeting LEED Platinum certification, is a new headquarters for the U. S. Army Corps of Engineers. Built on a brownfield site adjacent to a federal superfund site, this project's plan is in the shape of a horseshoe, a form which the firm attributes to local geographic features -- particularly the oxbows that are characteristic of the Duwamish Waterway.
The skylit atrium of the Federal Center South Building 1202. PR Newswire/ Courtesy ZGF Architects
Posted by ArchitectureWeek at 5:30 PM No comments:
Menil Collection - AIA 25 Year Award 2013
A day-lit gallery of the Menil Collection museum, designed by Renzo Piano. Photo: Hester Paul / © Renzo Piano Building Workshop
The Menil Collection (1986), located in Houston, Texas and designed by Renzo Piano, has been selected for the 2013 AIA Twenty-five Year Award.
In 1981, Dominique de Menil, president of the Menil Foundation, decided to build a museum in Houston to house one of the world's most significant collections of primitive African art and modern surrealist art.
Her main request was that all of the works could be viewed under daylight, and that lighting be treated in such a way so that the visitors would be aware of its continuous variations according to the time of day, the season and the local climate.
Overview of the Menil Collection building. Photo: Hester Paul © RPBW
AIA New Hampshire Design Awards
Hillsborough County Superior Court North, in Manchester, New Hampshire, designed by Lavallee Brensinger Architects. Photo: Joseph St. Pierre
The two recipients of honor awards from the AIA New Hampshire chapter are a city public works building and a county superior-court building, both designed by Manchester, New Hampshire-based Lavallee Brensinger Architects. Five additional buildings received merit awards, while an additional three projects were awarded commendations. A mix of project types are represented in this group, including single-family and multifamily housing, higher education, and a suite of new beach facility buildings for the city of Hampton Beach, New Hampshire.
Photo: Joseph St. Pierre
City of Manchester Department of Public Works Administration Building
Designer: Lavallee Brensinger Architects, Manchester, New Hampshire
Construction Manager: Harvey Construction Corporation
Jury Comments: "This building is a wonderful addition to a previously disenfranchised urban district. The architects successfully transformed a utilitarian building type into an elegant civic statement using a high level industrial aesthetic. The building placement creates a strong street edge and expresses the transformational potential of design in the public domain. The jury universally applauded the quality of the interior spaces and the simple, but effective, use of natural light. Quite simply, this building elevates the functional to the extraordinary."
Posted by ArchitectureWeek at 5:00 AM 2 comments:
Richard Meier & Partners in Hamburg, Germany
The 15-story competition-winning design, by Richard Meier & Partners Architects, for a new Engel & Völkers headquarters in Hamburg, Germany (northwest view). Image: Richard Meier and Partners Architects
New York City-based Richard Meier & Partners Architects has won an international design competition to design a new headquarters building in Hamburg, Germany for the international luxury real estate company, Engel & Völkers.
The firm's winning proposal for the mixed-use project depicts a two-part building. The building's central organizing element is an atrium. This space is enclosed on three sides by a seven-story low-rise office building that extends to the edges of the building site, while its northwest corner is marked by a 15-story tower.
The building is organized around a central atrium. Photo: Richard Meier and Partners Architects
Posted by ArchitectureWeek at 5:00 AM No comments:
Balthazar Korab - 1926 to 2013
Yale Hockey Rink, designed by Eero Saarinen, photographed by Balthazar Korab.
According to the Detroit Free Press and other news outlets, noted architectural photographer Balthazar Korab has died. A posting by the Balthazar Korab Photography user on Facebook indicated that his death came "after a long battle with Parkinson's Disease."
A long-time resident of Troy, Michigan, Korab was born in Budapest, Hungary in 1926. He fled the country under cover of darkness in 1948 with his brother Antoní, and good friend László Kollár. Following their escape, Korab and Kollár both went on to major in architecture and would, years later, collaborate on a well-regarded project submission for the Sydney Opera House design competition.
Photo: Balthazar Korab, Ltd.
Upon completion of his studies at the École des Beaux-Arts in Paris, Korab immigrated to the United States and in 195 hired as a designer by Finnish-American architect Eero Saarinen. It was in Saarinen's office that Korab's photographic career got its start. Although he began work as a designer, over time he became the in-house architectural photographer for the firm, and continued to photograph much of Saarinen's work after he founded his own photographic studio.
Foster + Partners in New York City
The proposed modification of the New York Public Library building would create a multistory atrium and reading room along its western facade. Image: dbox/ Foster + Partners
London-based Foster + Partners has released renderings and a proposal for a major modification of the New York Public Library building (1911), designed by Carrère & Hastings, also known as the Stephen A. Schwarzman Building. The project will integrate the NYPL's circulating library into the Beaux Arts building for the first time in several decades.
This will be achieved by removing the existing Rose Reading Room, which extends along much of the building's western facade, overlooking Bryant Park, and by exposing seven floors of space beneath the room that has been previously closed to the public. The books currently stored in this area will be moved to an existing climate-controlled storage facility located beneath Bryant Park.
View from entrance of the proposed circulation library. Image: dbox/ Foster + Partners
The firm's design for this modification will replace the existing structural system with what is being described as a "stone and steel cradle", pulling the interior floor plates back from the existing exterior wall and forming a multistory atrium and reading room in the void that is created. The atrium will serve as a focal point for the new circulating library and balconies in the book stacks will overlook it.
AIA National Design Awards 2013
Centra Metropark, in Iselin, New Jersy was designed by Kohn Pederson Fox (KPF). Photo: Michael Moran
28 projects have received the AIA's Institute Honor Awards for 2013, recognizing good design in architecture, interior architecture and urban design.
Among the winning projects are those completed as recently as last fall, such as the new Barnes Foundation project, along with somewhat older projects going back to 2009. Many of the older projects, such as the LEED Platinum-certified Vancouver West Convention Center, have previously received other AIA awards at the national and state levels.
OMA designed the Milstein Hall building at Cornell University in Ithaca, New York. Photo: Courtesy OMA
Posted by ArchitectureWeek at 11:26 AM No comments:
Ratcliff in Cupertino, California
The two-story De Anza College Media and Learning Centre, in Cupertino, California, designed by Ratcliff. Photo: David Wakely
Ratcliff, an architecture firm in Emeryville, California, designed the recently completed Media and Learning Center at De Anza College, in Cupertino, California. The 14-classroom, 67,000-square-foot (6,200-square-meter) project opened for classes in September, accommodating classes in anthropology and general education.
The 80-foot-long (24-meter-long) atrium of the Media and Learning Center. Photo: David Wakely
The building is expected to earn a LEED Platinum certification and sports a number of sustainable features, including a 6,000-square-foot (560-square-meter) photovoltaic array mounted adjacent to the fritted-glass skylight over a central atrium space. The atrium's clerestory glazing, along with considerable glazing along the building's facades, helps to provide daylight access to many of the spaces.
Section diagram showing air circulation patterns. Image: Ratcliff
The atrium also plays a central role as the exhaust point of the center's passive-downdraft ventilation system. Cooling towers located along either side of the building serve as the system's air supply. And rooftop vacuum-tube thermal solar array also provides heat for the HVAC system.
P&P Archive
Send this to a friend Subscribe Contribute Media Kit Privacy Comments
ARCHWEEK | GREAT BUILDINGS | ARCHIPLANET | DISCUSSION | BOOKS | BLOGS | SEARCH
ArchitectureWeek.com © 2012 Artifice, Inc. - All Rights Reserved

redpajama_set_name: RedPajamaCommonCrawl


Institutions now dominate trading in equities around the world. Mutual funds are the most prominent, and doubly important as custodians of retirement savings. Despite this, there is no comprehensive description of fund manager behaviour, much less a matching theory. This is troubling because one of the most economically significant puzzles in finance is why experienced, well-resourced fund managers cannot outperform the market.
Applied Investment Theory: How Equity Markets Behave, and Why brings together academic research, empirical evidence and real market experience to provide new insights into equity markets and their behaviours. The book draws upon the author's rich industry experience and academic research, plus over 40 interviews with fund managers on three continents and across different markets. The result is an innovative model that explains the puzzle of poor performance by mutual funds in terms of structural features of markets, the managed investment industry, and the conduct of fund managers.
This book provides a fully integrated depiction of what markets and investors do, and why - insights that will resonate with the needs of investors, wealth managers and industry regulators. It is fully documented, but free of jargon and arcane math, and provides a grounded theory that is relevant to anyone who wants to pierce the opacity of mutual fund operations. Applied Investment Theory sets out a new paradigm in investment that is at the forefront of what should be an industrial-scale development of new finance theory following two decades of almost back-to-back financial crises.


text:
#pragma once

#ifndef CLEANUPPOPUP_H
#define CLEANUPPOPUP_H

#include <memory>

// TnzQt includes
#include "toonzqt/validatedchoicedialog.h"

// TnzCore includes
#include "tfilepath.h"
#include "timage.h"

// boost includes
#include <boost/container/vector.hpp>

#include <QMap>

namespace bc = boost::container;

//================================================

//  Forward declarations

class TXshSimpleLevel;
class ImageViewer;
class CleanupParameters;
class LevelUpdater;

namespace DVGui
{
class LineEdit;
}

class QProgressBar;
class QLabel;
class QPushButton;
class QHideEvent;
class QGroupBox;

//================================================

//*****************************************************************************
//    CleanupPopup declaration
//*****************************************************************************

class CleanupPopup : public QDialog
{
	Q_OBJECT

public:
	CleanupPopup();
	~CleanupPopup();

	void execute();

protected:
	void closeEvent(QCloseEvent *);

private:
	class OverwriteDialog;
	struct CleanupLevel;

private:
	QProgressBar *m_progressBar;
	QLabel *m_progressLabel;
	QLabel *m_cleanupQuestionLabel;
	ImageViewer *m_imageViewer;
	QGroupBox *m_imgViewBox;

	/*---ビジー時にボタンをUnableするため---*/
	QPushButton *m_cleanupAllButton;
	QPushButton *m_cleanupButton;
	QPushButton *m_skipButton;

	std::unique_ptr<LevelUpdater>
		m_updater; //!< The cleanup level updater.

	bc::vector<CleanupLevel> m_cleanupLevels; //!< List of levels to be cleanupped.
	std::pair<int, int> m_idx,				  //!< Current cleanup list position.
		m_completion;						  //!< Count of completed frames versus total frames.
	bool m_firstLevelFrame;					  //!< Whether this is the first cleanupped frame on
											  //!  current level. Used in some autoadjust cases.

	std::vector<TFrameId> m_cleanuppedLevelFrames; //!< Current level's list of cleanupped frames. Used
												   //!  to selectively build the level's unpainted backup.
	std::unique_ptr<CleanupParameters>
		m_params; //!< Cleanup params used to cleanup.

	std::unique_ptr<OverwriteDialog>
		m_overwriteDialog; //!< Dialog about level overwriting options.

	/*	Palette上書きの判断をするために、保存先Levelが既に存在するかどうかのフラグ
		ただし、REPLACE又はNOPAINT_ONLYの場合はこのフラグは無視して必ずPaletteを上書きする
	*/
	QMap<TXshSimpleLevel *, bool> m_levelAlreadyExists;
	/*--- 再Cleanupの場合、Xsheetを再現するためにパスを取っておく ---*/
	TFilePath m_originalLevelPath;
	/*	Cleanup後、Paletteを更新するかどうかのフラグ。再Cleanupの場合は、
		m_actionがREPLACE_LEVELの場合以外は元のPaletteを保持する。
	*/
	bool m_keepOriginalPalette;
	TPalette *m_originalPalette;

private:
	void reset();
	void buildCleanupList();
	bool analyzeCleanupList();									//!< Checks m_cleanupFrames for existing output levels
																//!  and updates it depending on user choices.  \return  Whether cleanup can take place.
	bool isValidPosition(const std::pair<int, int> &pos) const; //!< Returns whether specified cleanup position is valid.
	QString currentString() const;
	TImageP currentImage() const;

	QString setupLevel(); //!< Prepares level for cleanup.  \return  An eventual failure message.
	QString resetLevel(); //!< Erases existing output for the cleanup operation.  \return  An eventual failure message.
	void closeLevel();

	void cleanupFrame();
	void advanceFrame();

	/*--- 進捗をタスクバーから確認するため、MainWindowのタイトルバーに表示する ---*/
	void updateTitleString();

private slots:

	void onCleanupFrame();
	void onSkipFrame();
	void onCleanupAllFrame();
	void onCancelCleanup();
	void onValueChanged(int);
	void onImgViewBoxToggled(bool);
};

//*****************************************************************************
//    CleanupPopup::OverwriteDialog declaration (private)
//*****************************************************************************

class CleanupPopup::OverwriteDialog : public DVGui::ValidatedChoiceDialog
{
	Q_OBJECT

public:
	OverwriteDialog();

	virtual void reset();

private:
	DVGui::LineEdit *m_suffix;
	QString m_suffixText;

private:
	virtual QString acceptResolution(void *obj, int resolution, bool applyToAll);
	virtual void initializeUserInteraction(const void *obj);

private slots:

	void onButtonClicked(int buttonId);
};

#endif //CLEANUPPOPUP_H

redpajama_set_name: RedPajamaGithub


Ringette BC | Provincial sport organization for ringette.
Ringette Canada | National sport organization for ringette.
Lower Mainland Ringette League | League that Chilliwack is a member of.
National Ringette League | Elite ringette league for players 18+.
Fraser Valley Ringette Association | Neighbouring ringette club.
Come Try Ringette | Find Come Try It events near you.
There are a number of retailers that sell ringette equipment in the Lower Mainland, the closest stores being in Langley.


text:
8-я церемония вручения премий «Грэмми» состоялась 15 марта 1966 года в городах Чикаго, Лос-Анджелес, Нэшвилл & Нью-Йорк.

Основная категория
 Запись года
 Джерри Мосс (продюсер) & Герб Алперт за запись «A Taste of Honey» в исполнении Герб Алперт & the Tijuana Brass

 Альбом года
 Sonny Burke (продюсер) & Фрэнк Синатра за альбом «September of My Years»

 Песня года
 Johnny Mandel & Paul Francis Webster (авторы) за песню «The Shadow of Your Smile» (Love Theme From The Sandpiper) в исполнении Тони Беннетт

 Лучший новый исполнитель
 Том Джонс

Поп
 Лучшее женское вокальное поп-исполнение
 Барбра Стрейзанд — «My Name Is Barbra»
 Лучшее мужское вокальное поп-исполнение
 Фрэнк Синатра — «It Was a Very Good Year»
 Best Contemporary (R&R) Vocal Performance — Female
 Петула Кларк — «I Know a Place»
 Best Contemporary (R&R) Vocal Performance, Male
 Роджер Миллер — «King of the Road»
 Best Contemporary (R&R) Performance — Group (Vocal or Instrumental)
 The Anita Kerr Quartette — «I Really Want to Know You»
 Best Contemporary (R&R) Single
 Роджер Миллер — «King of the Road»

Кантри
 Лучшее женское кантри-исполнение
 Джоди Миллер — «Queen of the House»
 Лучшее мужское кантри-исполнение
 Роджер Миллер — «King of the Road»
 Best Country & Western Single
 Роджер Миллер — «King of the Road»
 Best Country & Western Album
 Роджер Миллер — The Return of Roger Miller
 Best New Country & Western Artist
 The Statler Brothers

R&B
 Лучшее R&B-исполнение
 Джеймс Браун — «Papa's Got a Brand New Bag»

Примечания

Ссылки
 History of the Grammy Awards

Грэмми
1966 год в музыке

redpajama_set_name: RedPajamaWikipedia


text:
Andrew Napolitano Slams Trump For Silencing Former Staffers With NDAs
BY Melissa Stusinski	February 14, 2019
According to Fox News analyst Judge Andrew Napolitano, President Trump isn't acting like a president of a "free society" when it comes to silencing his staffers. Instead, Napolitano believes Trump is acting more like one of the "princes in an empire."
Photo Credit Wikimedia Commons
The judge's comments came on Thursday in response to an arbitration claim made by Trump's campaign. The claim was made against ex-White House communications aide Cliff Sims. According to the campaign, Sims violated an NDA when he wrote his tell-all book Team of Vipers.
Sims' lawyers believe the Trump campaign is using the NDA claim to silence the free-speech rights of their client. They issued a lawsuit against Trump Monday in response to Trump's arbitration claim.
Napolitano took Sims' side during Thursday's broadcast of his Fox Nation show Liberty File. Judge Napolitano stated:
"Here is the problem for the president: While the campaign is not subject to the First Amendment, the White House clearly is. Even if Sims did sign an NDA at the White House, the First Amendment prevents the government from enforcing it. And, in fact, several government statutes protect whistleblowers."
According to the Fox News Analyst, that's exactly what Cliff Sims is. Napolitano went on to say that the government is not allowed to punish speech for anyone who initially agreed to remain silent. Rather, he believes that the former staffer's book is part of "that brand of public free speech" that the founding fathers wanted to protect.
Finally, Napolitano stated that he believes Trump may be acting less like a president and more like royalty. He stated, "If presidents can use legal artifices to punish the speech they hate and fear, they're no longer presidents of a free society. They are princes in an empire."
Check out Judge Andrew Napolitano's comments in the video below.
President Trump & Chilling Free Speech#freespeechhttps://t.co/S7ukAVIIqD
— Judge Napolitano (@Judgenap) February 14, 2019


text:
Home > Media > Press Releases > HKU marine scientists join hands with local oyster industry to set up the first oyster hatchery in Hong Kong, cultivating native seeds to sustain oyster aquaculture
HKU marine scientists join hands with local oyster industry
to set up the first oyster hatchery in Hong Kong,
cultivating native seeds to sustain oyster aquaculture
The hatchery is not only for oyster seed production, but also a platform for research, education, and knowledge exchange, says Dr Thiyagarajan VENGATESEN of HKU School of Biological Sciences and The Swire Institute of Marine Science.
At the kick-off meeting of The Hong Kong Oyster Hatchery and Innovation Research Unit, hatchery and aquaculture experts, and representatives from local oyster industry, government agency and other stakeholders gathered to discuss the sustainability of oyster aquaculture in Hong Kong.
From left to right: Mr CHUNG Shiu Cheong, General Manager of Oyster Hatchery (China), Mr Brian LEE (Director of Manufacturing) and Mrs Elizabeth MOK (Technical Service Director) of Lee Kum Kee Company Limited; Professor Vivian Wing-Wah YAM, HKU Dean of Science (Interim) and Philip Wong Wilson Wong Professor in Chemistry and Energy; Mr CHOW Wing-Kuen, Senior Fisheries Officer (Aquaculture Fisheries) of Agriculture, Fisheries and Conservation Department; Dr Thiyagarajan VENGATESEN of HKU School of Biological Sciences and The Swire Institute of Marine Science; Mr Fung CHAN of Hong Kong Oyster Company Limited.
The laboratory set up at The Hong Kong Oyster Hatchery
Hide caption Show caption
Oysters have been an important commodity in Hong Kong for more than 700 years. While serving as a tasty and highly nutritious food source, oysters also clean and enrich our seawater, and their reefs provide habitat and nursery grounds for many native species that are otherwise lost from our shores.
However, the local oyster agriculture in Lau Fau Shan and the surrounding waters of Deep Bay has been severely hindered by coastal modification, the seasonal shift in temperature and salinity due to climate change, pollution and emerging pathogens in the recent years, which not only leads to huge summer and winter mortality of oysters (as high as 80%), but has also affected the livelihood of thousands of growers around the area. As demand for sustainable supply of this precious seafood is rapidly growing, there is an urgency to identify an oyster strain with relatively high-stress tolerance and immune resistance power to overcome at least some of these novel human-induced environmental constraints.
In view of this, Marine Scientists at the School of Biological Sciences and The Swire Institute of Marine Science (SWIMS) of The University of Hong Kong (HKU), joined hands with the local oyster industry to set up the Hong Kong Oyster Hatchery & Innovation Research Unit, which aims to develop innovative hatchery technology in partnership with growers and industry that re-establishes high-quality natural resources and delivers superior oyster seeds for sustainable coastal aquaculture particularly in South China and Hong Kong. The facility will commence operation in July 2022.
On 27 May, 2022, the hatchery and aquaculture experts from the northern, middle and southern part of mainland China gathered at HKU to discuss the oyster hatchery and its relevance for sustainable aquaculture with Hong Kong's oyster growers, government agency, industry, NGOs researchers, and other stakeholders, in order to identify ways through which the proposed oyster hatchery could be integrated with national efforts to develop sustainable oyster aquaculture with a global perspective.
The project received 5.28 million funding from the Sustainable Fisheries Development Fund (SFDF) of the Agriculture, Fisheries and Conservation Department (AFCD), and a generous donation of 3 million from Lee Kum Kee Company Limited. Under their support, an oyster hatchery at a research scale will be set up at HKU campus, using novel hatchery technologies to enhance oyster seed production. After the settlement of the oyster spat, the final stage of seed production will take place at the laboratory of SWIMS, which is located in the Cape D'Aguilar marine reserve, where the seeds will be maintained and monitored for a few weeks before being supplied to local growers.
The hatchery at HKU Campus contains an Algal Culture area to supply adequate food for the nursery culture of both oyster larvae and spats in the hatchery room.
A Larval Culture area made the major part of the hatchery, which has its own re-circulation facility for over 2000L of seawater and supports larval settlement and spat culture facility.
A significantly large Chemical Lab area for studying oyster meat quality and food safety parameters.
The project aims to produce oyster seeds of three local oyster species: Crassostrea hongkongensis (Hong Kong oysters), Crassostrea ariakensis (Suminoe oysters) and Crassostrea angulata (Portuguese oysters), and estimates to produce 10,000 strings of oyster seeds, with each string holding 200 good quality oysters approximately per year. The trial seed production will start in summer 2022, and full-scale seed production is expected to be done by summer 2023. Local stakeholders, including oyster growers, will adopt the technology for their oyster production by the year 2024.
Building these innovative tools would help local growers and government authorities to modernise the oyster aquaculture industry in the region, particularly in South China and Hong Kong.
Mr CHOW Wing Kuen, Senior Fisheries Officer (Aquaculture Fisheries) of the AFCD noted, "Oyster hatchery will demonstrate the feasibility and economic viability of local oyster seeds production, which ensures faster growth of disease-resistant local strains, and improve the livelihood of local oyster farmers."
Mr CHUNG Shiu Cheong, General Manager of Oyster Hatchery (China) said on behalf of Lee Kum Kee Company Limited, that the company would continue to seize every opportunity to contribute to the society, "We are honoured to have this opportunity to collaborate with the research team at HKU which specialises in oceanology and marine science. We truly believe it will lead the local oyster industry to a bright and successful future."
Professor Vivian Wing-Wah YAM, HKU Dean of Science (Interim) and Philip Wong Wilson Wong Professor in Chemistry and Energy appreciated the collaboration between HKU Marine Scientists and the industry, "I am delighted to have representatives from local oyster growers, the government, industry, NGOs and student entrepreneurs gathering to develop a strong interlined network of collaborations and knowledge exchange involving all stakeholders and importantly, local industry and to discuss and identify ways to tackle and overcome the challenges."
Dr Thiyagarajan VENGATESEN of HKU School of Biological Sciences and The Swire Institute of Marine Science, who took the lead in setting up the Hong Kong Oyster Hatchery & Innovation Research Unit said, the hatchery was designed not only for oyster seed production but also as a platform for research, education, and knowledge exchange, "We hope that this oyster hatchery will foster interdisciplinary research to modernise the green carbon neutral oyster aquaculture industry, as well as networking with global leaders to identify quality breed that contains trait of interest using big data and machine learning tools."
Images download and captions: https://www.scifac.hku.hk/press
For media enquiries, please contact Ms Casey To, External Relations Officer (tel: 3917 4948; email: caseyto@hku.hk / Ms Cindy Chan, Assistant Director of Communications of HKU, Faculty of Science (tel: 3917 5286; email: cindycst@hku.hk).