Un modelo de interacción basado en conectores

Utilizar componentes significa comprender como interactúan de manera individual con su entorno y especificar como deberían ser sus interacciones mutuas y cooperativas para que su composición sea correcta [10]. Por otro lado, al trabajar con componentes heterogéneas, uno de los objetivos a lograr es conseguir una separación clara entre los aspectos de interacción y computación, para así favorecer la reutilización y el an´alisis global de la aplicación. En este contexto se manifiesta la necesidad de disponer de modelos de coordinación [3, 9] que puedan ser utilizados para describir explícitamente protocolos de coordinación complejos en términos de primitivas simples y constructores. Reo es un modelo de coordinación basado en canales en el cual la comunicación sólo es posible en presencia de conectores [4]. Podemos considerar a Reo como un lenguage de adaptación utilizado para la construcción de conectores que instrumentan instancias de componentes en un sistema basado en componentes. Nuestra línea de investigación se centra en el estudio de la expresividad de Reo para utilizarlo como mecanismo para la descripción del comportamiento interactivo de componentes software. Proponemos enriquecer la información provista por los lenguajes de descripción de Interfaces (IDL’s), con especificaciones basadas en Reo del comportamiento de las componentes, orientado a resolver problemas de interoperabilidad a nivel de protocolos.Eje: Ingeniería en SoftwareRed de Universidades con Carreras en Informática (RedUNCI

Un modelo de interacción basado en conectores

Utilizar componentes significa comprender como interactúan de manera individual con su entorno y especificar como deberían ser sus interacciones mutuas y cooperativas para que su composición sea correcta [10]. Por otro lado, al trabajar con componentes heterogéneas, uno de los objetivos a lograr es conseguir una separación clara entre los aspectos de interacción y computación, para así favorecer la reutilización y el an´alisis global de la aplicación. En este contexto se manifiesta la necesidad de disponer de modelos de coordinación [3, 9] que puedan ser utilizados para describir explícitamente protocolos de coordinación complejos en términos de primitivas simples y constructores. Reo es un modelo de coordinación basado en canales en el cual la comunicación sólo es posible en presencia de conectores [4]. Podemos considerar a Reo como un lenguage de adaptación utilizado para la construcción de conectores que instrumentan instancias de componentes en un sistema basado en componentes. Nuestra línea de investigación se centra en el estudio de la expresividad de Reo para utilizarlo como mecanismo para la descripción del comportamiento interactivo de componentes software. Proponemos enriquecer la información provista por los lenguajes de descripción de Interfaces (IDL’s), con especificaciones basadas en Reo del comportamiento de las componentes, orientado a resolver problemas de interoperabilidad a nivel de protocolos.Eje: Ingeniería en SoftwareRed de Universidades con Carreras en Informática (RedUNCI

The Proceedings of the National Māori Graduates of Psychology Symposium 2002: Making a difference

This document contains the full conference proceedings.This is the full proceedings of the National Māori Graduates of Psychology Symposium 2002. The proceeding include the following themes: Kia matāra - negotiating the challenges in Māori development, kia mau – recruitment and retention, Tuhia mai, whiua atu – research and methodology, tinia mai – interventions and treatment, taitaia i te ahi manuka – pride upon the skin

Children Tell Landscape-Lore among Perceptions of Place: Relating Ecocultural Digital Stories in a Conscientizing/Decolonizing Exploration

We know that when children feel a sense-of-relation within local natural environments, they are more prone to feel concern for them, while nurturing well-being and resilience in themselves and in lands/waters they inhabit. Positive environmental behaviors often follow into adulthood. Our human capacities for creating sustainable solutions in response to growing repercussions of global warming and climate change may grow if more children feel a sense of belonging in the wild natural world. As educators, if we listen to and learn from students’ voices about how they engage in nature, we can create pedagogical experiences directly relevant to their lives. Activities that relate to learners’ lives inspire motivation, curiosity, and furthers understanding. Behaviors supporting environmental stewardship, environmental justice, and participation in citizen science and phenology are more probable when children feel concern for ecological landscapes. Internationally, some educators are free to encourage a sense-of -relation by bringing students into natural places. Yet, there are many educators who are constrained from doing so by strict local, state, and national education policies and accountability measures. Overcoming restrictions requires creative, relevant, and enjoyable learner-centered opportunities. Research shows that virtual nature experiences can provide for beneficial connections with(in) nature for children and adults. It is best to bring children outside. When this is not possible, a sense of wonder may be encouraged in the classroom. Our exploratory collaborative digital landscape-lore project makes this possible. We expand awareness about how we, educators, and children alike, are engaged within the landscapes and waterscapes significant to us. The term landscape-lore articulates the primacy of the places we find meaningful. Our intercultural investigations took place in collaborative public schools in colonized landscapes. New Hampshire and New Zealand, known by their first inhabitants, the Aln8bak and Māori peoples respectively, as N’dakinna (the Dawnland) and Aotearoa (Land of the Long White Cloud) are landscapes that have transformed over millennia, as all places do. The deep relational knowing and caring for these landscapes and waterscapes for millennia has been greatly interrupted by colonization across the globe. Telling stories to following generations is serious storywork; they sustain culture, lands, and waters in reciprocity and deep memory. Landscape-lore and ecocultural multiliteracies, such as singing, oratory, music and dance are responsible rituals that support ancestral Indigenous Environmental Knowing and Wisdom Systems. These cultural frameworks could be vital for encouraging respectful and collaborative sustainability solutions for the entire biosphere. Centered within critical Indigenous methodologies, this relational, qualitative study endeavored to be ecoculturally responsive, respectful, and culturally sustaining. Creating experiential digital landscape lore gave us ways to share the natural world in our own voices. We were situated within a shared sense of holistic belonging in ecocultural places and communities. Exchanging our independent excursions in local land-/ waterscapes by crossing virtual biogeographical borders increased exposure to diverse worldviews and places. As a transdisciplinary process, such a learning experience fosters new emotional connections and critical human-nature systems thinking. Our study incorporates children’s landscape-lore in an ethical and respectful manner. Our main research questions were: 1. How are children engaged with(in) the natural world as described in their digital landscape-lore? 2. What culturally responsive background knowledges are vital for educators preparing to facilitate such a learning project both locally and globally? 3. How might a digital landscape-lore project support goals for connecting children and communities in relational reciprocity within and across diverse landscapes, worldviews, and times? How might landscape-lore create personal relevance, curiosity, and learning? Findings demonstrate that co-researching children each have experiential environmental knowledge that informs their relationships within their ecocultural locations and landscape-lore. Their embodied movements and experiences in nature are also significant. Children’s landscape-lore describe social participation in exploratory adventures among friends, family, beyond-human kin. Interactions with biophysical entities within land- and waterscapes hold diverse worldview meanings for children. Children demonstrated that they are savvy, digital citizens. They educated teachers and classmates about places meaningful to them. Significantly, most landscape-lore, in both N’dakinna/New Hampshire and Aotearoa New Zealand, included social moments with friends and family, and described local animals. This contrasts with many studies demonstrating a preference for distant charismatic wildlife. Children’s experiential landscape lore stories described the local biodiversity in their home environments. Our collaborative experiential landscape-lore supported innovative tech skills and critical multiliteracies directly relevant to the interests and ecocultural lives of learners of all ages

Responsibility and Language Practices in Place

This volume includes chapters by junior and senior scholars hailing from Europe, Asia, North America, and Oceania, all of whom sought to understand the social and cultural implications surrounding how people take responsibility for the ways they speak or write in relation to a place—whether it is one they have long resided in, recently moved to, or left a long time ago.;The contributors to the volume investigate ‘responsibility’ in and through language practices as inspired by the roots of the (English) word itself: the ability to respond, or mount a response to a situation at hand. It is thus a ‘responsive’ kind of responsibility, one that focuses not only on demonstrating responsibility for language, but highlighting the various ways we respond to situations discursively and metalinguistically. This sort of responsibility is both part of individual and collectively negotiated concerns that shift as people contend with processes related to globalization

Kaupapa Māori Science

This thesis investigates how Māori knowledge and language articulate with current discourses of Pūtaiao education, and possible alternative articulations. A Kaupapa Māori version of critical discourse analysis methodology is developed and applied to discourses relevant to Pūtaiao, or Māori-medium science education. This topic represents an intersection between language, science, education, and culture - fields which are all highly politically charged. Therefore, it is essential that a politically robust Kaupapa Māori position be taken in relation to the research topic. Not only the issues being investigated but the underlying research paradigm must be interrogated using Kaupapa Māori theory at each stage of the project. The goal is to study the range of possible meanings for the notions of 'Pūtaiao' and 'Māori science' by exploring the relevant dialectical issues, critiquing the assumptions and positions taken on language, knowledge, identity and ethos, in order to inform further Pūtaiao curriculum development. The research project is a narration of the larger story of Pūtaiao education: what is the current situation, how did it come about, what theoretical issues have been influential in this process, and what possibilities are there for further development of Pūtaiao curriculum and pedagogy? The thesis research consists of a series of discourse analyses of varying levels of focus and intersection with Pūtaiao: Wāhanga 1: Translated NCEA L1 science and mathematics examinations, and a traditional Taitokerau oral text; Wāhanga 2: Māori science curriculum policy; Wāhanga 3: Multicultural science education research; Wāhanga 4: Curriculum politics, preventive linguistics, language of science; Wāhanga 5: Mātauranga, rationality, philosophy of science. Each analysis takes the form of a narrative history, based on a selected corpus of previously published scholarship (in Wāhanga 1, including numerical data and oral tradition) on the issue under examination, from a Kaupapa Māori perspective. Mainly in the first two chapters, analysis at times also draws on 'personal narrative' accounts of previously unpublished details relating to Pūtaiao. Additionally, an investigation of various qualified notions of 'science' is undertaken, beginning in Wāhanga 2, concluding in Wāhanga 5, in order to explore the nature and boundaries of science as a system of knowledge, and its relationship to other types or systems of knowledge. Synopses are included of the following concepts and theoretical issues impacting on the discourses under analysis: Wāhanga 1: Ethnicity, 'race', critical theory, Kaupapa Māori theory. Wāhanga 2: Science, scientism, science ideology and anti-science. Wāhanga 4: Identity, linguistic purism, the Sapir-Whorf hypothesis. Informed by this research, in Wāhanga 5 an original model for the relationship between mātauranga and science is proposed, and the notion of Kaupapa Māori science/epistemology is explored. An analogy between the Sapir-Whorf hypothesis and multicultural science is used to draw together the cultural debates in language and knowledge, which are surmised to intersect at the level of discourse. The final chapter presents a re-articulation of Pūtaiao as the notion of Kaupapa Māori science education, and some recommendations for language and content knowledge in further development of Pūtaiao curriculum policy

'Kōrero Tuku Iho': Reconfiguring Oral History and Oral Tradition

The studies of oral history and oral tradition each have their own distinctive bodies of literature and preferred methodologies, yet share significant overlaps that make them difficult to differentiate. For many indigenous peoples, oral histories and traditions are key to their their past, present, and future lives, and are rarely considered separate. This thesis examines the differences and similarities between the studies of oral history and oral tradition. It explores how these areas of research converge and diverge in form, politics, practice, and theory, and the extent to which they resonate within a specific ‘indigenous’ context and community. The thesis draws on the life narrative interviews of four generations of Ngāti Porou descendents, the second largest tribal group in New Zealand, whose home boundaries extend from Potikirua in the north to Te Toka-a-Taiau in the south on the East Coast of the North Island. Drawing on these voices, this study offers a commentary on the form and nature of oral traditions and histories from an indigenous perspective, and explores the ways they converge and depart from ‘international’ understandings. An exploration of these intersections offers insights to the ways oral history and oral traditions might be reconsidered as distinctive fields of study. Reconfigured through an indigenous frame of reference, this thesis challenges scholars of both oral history and oral tradition to expand their conceptions. Likewise, it urges indigenous scholars to consider more deeply the work of oral historians and oral traditionalists to further enhance their scholarship. Moreover, this thesis revisits the intellectual and conceptual territory that names and claims oral history and oral tradition, and invites all those who work in these areas to develop a more extensive comprehension of the interconnections that exist between each area of study