Jeffersonian Federalism essays

Jeffersonian Federalism essays In a time when America was but a wee nation, its economy struggling for stability, its people divided by lifestyle and political viewpoint, Thomas Jefferson ascended to presidency in what was said to be a revolution of politics and democracy. Creator and leader of his own political party, Jefferson sat his Democratic-Republican buttocks upon a Federalist presidential throne. Tom proceeded to convert the tariff-oriented, pro-upper class government into one more for the common man, yet early into his presidency, the revolution seemed to be happening more within his political thinking than his government. The self-proclaimed anti-federalist made a steady descent into the dark side. Jeffersons Jeffersonian priorities seemed to take on a gradual shade of Federalist, tainting his supposed identity as a passionate anti-Federalist. As the new president reshaped the government, Alexander Hamiltons framework was left practically untouched, with the exception of the excise tax. In fact, Jefferson later became a great supporter of the industry aiding tariffs, defying his Democratic-Republican ideal of a laissez-faire, pro-agricultural economy. He also wound up supporting previously set plans for a central national bank, a completely Federalist idea. The Louisiana Purchase was possibly the greatest real estate deal ever made at 3 cents an acre, but Jefferson succumbed to the deal biting his lip. Attempting strict Jeffersonian frugality and adherence to the constitution, he allowed himself $10 million to spend on this deal. When the price tag showed itself at $15 million and pressure was laid on the man to swiftly finish the deal, Jefferson agreed, quietly condemning its unconstitutionality. Possibly Jeffersons greatest example of Federalist thinking was the Embargo Act of 1807, where his interesting interpretation of the constitution brought him to believe control over commerce allowed the president to stop all foreign trade. Th...

Makting Essay Example | Topics and Well Written Essays - 250 words

Makting - Essay Example This would speed up the process of value addition and also expedite the development of new product. It greatly facilitates in putting effective measures to reinforce the behavior that they have identified with the customer’s changing preferences and priority. Advertisements are the other key facilitators that not only create need for new products but also help to increase the demand of existing products. While quality and relationship building are critical elements of marketing, the advertisements help to reinforce the need for the product and thereby hugely influence consumer’s purchase decisions. I would therefore use various media to promote the product. The various media in the region become vital tools to popularize the product. They also introduce ideas and help establish a distinct need amongst the target customers. Television is one of the most dynamic platforms for advertising goods and services. The innovation of idea that is creatively translated into advertisement on the television can successfully turn viewers into

Defending beauty as in Whats wrong with beauty and being beautiful Essay

Defending beauty as in Whats wrong with beauty and being beautiful - Essay Example al – referring to the professional environment; a careful review of the conditions of a specific workplace can lead to the assumption that beauty can be a powerful tool supporting the communication but it is not a criterion for the professional development – neither of the males nor of the females. The issue of beauty and its influence on the various aspects of personal, social and professional life has been examined in the literature and the empirical research. Indicatively, we could refer to the study of Derenne et al. (2006, 257) who noticed that ‘throughout history, the ideal of beauty has been difficult to achieve and has been shaped by social context; current mass media is ubiquitous and powerful, leading to increased body dissatisfaction among both men and women; parents need to limit children’s exposure to media, promote healthy eating and moderate physical activity, and encourage participation in activities that increase mastery and self-esteemâ₠¬â„¢. In other words, personal perceptions on beauty are likely to be developed – at their primary stage – during the early years of the human life; the images of the media and the press can influence the perceptions of children on beauty and lead them to the development of specific assumptions regarding the power of beauty and its role in the various aspects of personal and social life. Current paper focuses on the examination of the various aspects of beauty as a tool for the achievement of specific personal targets; beauty is related with a series of achievements in the professional and the social life but not for the reason that could be primarily thought of. Beauty – in opposition with the views of Wolf in her book Beauty Myth – is not the final target of males and females in countries across the international community; it is rather the tool of the achievement of such targets (either in the short or the long term). The influence of beauty on a person’s psychology cannot be doubted. In a

Development of a MARKETING PLAN for Fat Face Ltd in Canada Essay

Development of a MARKETING PLAN for Fat Face Ltd in Canada - Essay Example In addition to its clothing business operations, the company also focuses on charitable activities so as to dispose its social responsibilities more efficiently. â€Å"Life is out there, make the most of it† is the philosophy followed by the Fat Face Ltd (‘History our philosophy’, Fat Face, n.d.). The company is always careful in preserving its employees’ interests and wellbeing. Recently, the company has appointed Anthony Thompson as its new Chief Executive. The Fat Face’s latest financial reports reflect that the company is growing fastly. The firm’ financial statements in 2010 indicates that the company achieved a sales rise by 4.3% and obtained a revenue of 135.4 million over the year. In order to take advantages of this increased market demand, the company is trying to open subsidiaries across the globe. This paper intends to develop a marketing plan for Fat face Ltd in Canada. Canadian market conditions When a firm plans to launch its br anches in a foreign region, it must be aware of the different market aspects of the target country. In the given case, the Fat Face Ltd proposes to launch its product lines in the Canadian market. Canada is a North American country that constitutes 0.5% of the world’s population. Although Canada represents smaller proportion of population, according to UN HDI, â€Å"Canada accounts for 2.2% of global emissions† (Canada: Country analysis report’, March 2010). In order to mitigate the increasing environmental problems, the government has imposed restrictions on certain type of industries. However, the PESTLE analysis highlights that Canada is a high potential country in terms of government effectiveness. The Canadian political world is dominated by the conservative and Liberal parties which together form the strong democratic set-up of Canada. The Canadian government encourages regional trade and it adds to the industrial viability of the nation. It is observed th at Canada always keeps better foreign relationship that makes the country a potential market for international expansion. These positive factors would certainly assist Fat Face to run its venture in Canada with little chance of unexpected interruption. At the same time, disparity in developmental operations seriously impinges on the sustainable economic growth of the country. The Canadian economic features of strong banking system and extreme business freedom make the nation’s market potential for foreign business magnets. The global economic slowdown has affected the nation’s development to a large extent because the situation forced Canadian government to extend the rate of unemployment benefits and cut down personal income. The nation’s low productivity can also be directly attributed to the global financial crisis. At this juncture, the unsatisfactory employment rate of Canada is beneficial for Fat Face as this condition would offer sufficient employees/manp ower to the firm. Moreover, the impeded economic development may persuade the Canadian government to welcome the arrival of a leading clothing industry to their market. The PESTLE analysis also reveals that country’s population aged 65 and above frequently increases; it may adversely affect the company’

Early Childhood Education Essay Example for Free

Early Childhood Education Essay He taonga te reo: Honouring te reo me ona tikanga1, the Maori language and culture, within early childhood education in Aotearoa2. Dr Jenny Ritchie, Associate Professor, Early Childhood Teacher Education, Unitec Institute of Technology, New Zealand Abstract This paper considers data from recent research which illustrates the ways in which tamariki (children), whanau (families) and educators are integrating the use of the Maori language within their everyday educational interactions, as mandated by the bilingual New Zealand early childhood curriculum, Te Whariki (Ministry of Education, 1996). Languages reflect cultures, expressing our deeper meanings and representations. Inscribed within verbal and non-verbal languages are our ways of being, knowing and doing (Martin, 2008). Jeanette Rhedding-Jones has inquired in her Norwegian multicultural context as to â€Å"What kinds of constructions are the monocultural professionals creating for cross-cultural meetings and mergings? † (2001, p. 5). What follows is an exploration of strategies by which Maori ways of being, knowing and doing are being enacted through the medium of te reo in early childhood centres. Introduction Te Whariki (Ministry of Education, 1996), the first bicultural education curriculum in Aotearoa, reaffirmed a commitment already widely acknowledged across the early childhood education sector in this country, to Te Tiriti o Waitangi3, and the validation and inclusion of te reo me ona tikanga4 as an integrated component of early childhood education programmes. Te Whariki contains strong clear statements of expectations for educators in terms of enacting te reo Maori within their teaching: New Zealand is the home of Maori language and culture: curriculum in early childhood settings should promote te reo and nga tikanga Maori, making them visible and affirming their value for children from all cultural backgrounds. Adults working with children should demonstrate an understanding of the different iwi and the meaning of whanau and whanaungatanga5 (Ministry of Education, 1996, p. 42) The juxtaposition of the promotion of te reo and tikanga alongside whanau and whanaungatanga is insightful. Previous research had identified that as early childhood 1 2 Te reo is the Maori language, tikanga are Maori beliefs, values and cultural practices. Aotearoa is a Maori name for New Zealand. 3 Te Tiriti o Waitangi/The Treaty of Waitangi, signed in 1840 between Maori chiefs and the British Crown, promised protections to Maori of their lands and taonga – everything of value to Maori , which includes their languages, beliefs, values and traditions. 4 Te reo is the Maori language and tikanga are Maori cultural practices. This phrase, literally, â€Å"the language and its cultural practices† demonstrates how intrinsically the language and culture are linked. 5 Iwi are tribes, whanau are families, and whanaungatanga is the building of relationships. 2 educators generate an environment reflective and inclusive of Maori values such as whanaungatanga, Maori families are more comfortable and become more involved within that early childhood setting (Ritchie, 2002). Te reo Maori has been severely jeopardised by the processes of colonisation. As Mere Skerrett has written: Maori ways of speaking were also colonised through the subjugation of te reo Maori, to be replaced by English. This, at times violent, process of colonisation caused a disruption in the intergenerational transmission of Maori language, Maori knowledge and, as a consequence, disrupted Maori lives and Maori societies. (2007, p. 7) Whanau Maori have consistently stated their preference that their children learn their language and culture within education contexts (AGB/McNair, 1992; M.Durie, 2001; Else, 1997; Te Puni Kokiri/Ministry of Maori Development, 1998) in affirmation of their identity as Maori, since â€Å"Te reo Maori serves as the medium through which symbolic and cultural components are properly united and Maoriness most appropriately expressed† (A. Durie, 1997, p. 152). Young children learn languages comparatively easily. Early childhood centres are a logical site for young children to have opportunities to learn te reo Maori, in naturalistic experiential ways, consistent with both early childhood and second language learning pedagogies (Cummins, 2001; Ritchie, 1994). This will only occur if we are able to provide them with a linguistically rich environment and authentic language models. It is reasonable that Maori parents might expect that their children will not acquire poor pronunciation of their own language from their educational experiences. Previous Research In 1999 as part of my doctoral research (Ritchie, 2002), I observed 13 different early childhood settings in the Waikato area (Ritchie, 1999). I noted that in most of the settings there was at least one staff member who attempted to use some Maori language. This was a stronger use of te reo than Pam Cubey observed in eight Wellington early childhood centres in 1992, when she reported that virtually no Maori language was heard (Cubey, 1992). During my observations, the most frequent usage of te reo Maori were ‘commands’, such as: â€Å"Haere mai ki te kai; E tu tamariki; E noho; Haere mai ki te whariki; Horoi o ringaringa†6. There were also instances of counting and naming colours in te reo Maori. Several staff repeatedly inserted single Maori nouns within some of their regular English sentences, for example, â€Å"Do you want some fruit? Some panana 6. Haere mai ki te kai – come and eat E tu tamariki – stand up children E noho- sit down Haere mai ki te whariki – come to the mat Horoi o ringaringa – wash your hands panana – banana aporo- apple taringa – ear(s) waha mouth 3 or some aporo? Turn on your taringa, zip up your waha†. During my visits, eight of the 13 centres sang at least one song in te reo Maori, usually at structured mat-times, which were compulsory for all children. These teachers identified confidence and competence as barriers, because, as one teacher explained, â€Å"you feel like a real twit when it comes out wrong†. I was concerned that the available te reo Maori resources appeared to be under-utilised and that the range of language use was restricted to simple commands, the use of colour names and counting in Maori. This indicated reliance on a limited range of vocabulary, with little knowledge of Maori grammar. Teachers expressed their need for support and encouragement to broaden their ‘comfort zone’ beyond single words, to using complete and more complex phrases that represent linguistically authentic Maori structures. I suggested that teachers consider widening the range of formats in which they used Maori phrases. Recent data Whilst 6. 58% of registered early childhood teachers are Maori (Ministry of Education, 2007), only 1. 6% of New Zealanders of European ancestry speak Maori (Ministry of Social Development, 2007). Early childhood teachers’ use of te reo may seem encouraging in that 75% of Pakeha early childhood teachers said that they use some Maori whilst  teaching, yet 70% of these teachers reported themselves as speaking Maori â€Å"not very well† (Harkess, 2004, p. 12). In 2006 we reported on a two-year study7 with a range of participants, which included early childhood educators, an Iwi Education Initiative8, teacher educators, specialist educators and professional learning providers, co-exploring strategies for supporting the involvement of whanau Maori within early childhood settings other than Kohanga Reo9 (Ritchie Rau, 2006). Using narrative (Connelly Clandinin, 1990; Schulz, Schroeder, Brody, 1997) and Kaupapa Maori (Bishop, 2005; Smith, 1999, 2005) research methodologies, we explored early childhood educators’ strategies for encouraging the participation of whanau Maori within early childhood education settings, and ways for implementing understandings of commitments derived from Te Tiriti o Waitangi as expressed in the bicultural early childhood curriculum, Te Whariki, through the delivery of Tiriti-based programmes10. Participants in this study were those who were strongly committed to implementing Tiriti-based practice. Pedagogical enactment described in this study was consistent with 7 This project was funded through the Teaching Learning Research Initiative, a fund provided by the New Zealand Ministry of Education, and administered by NZCER. 8 We gratefully acknowledge the support and contribution of Kokiri Tuwaretoa Education Initiative to the Whakawhanaungatanga study. 9 Kohanga Reo are Maori-medium educational settings where young children are immersed in the Maori language and culture in a whanau-based context. 10 The term Tiriti-based practice is derived from a commitment to Te Tiriti oWaitangi, the treaty signed in 1840 by Maori chiefs and the British Crown, that legitimated the presence of immigrants, initially from Britain, alongside the tangata whenua, Maori, the indigenous people of this land. 4 a view of Maori language and cultural practices as being holistically and simultaneously performed. This enactment includes daily welcoming and spiritual rituals in te reo, and is inclusive of waiata11. This climate generated a sense of welcoming and safety for Maori families, which resulted in their increasing involvement in centre reo and tikanga implementation. An educator demonstrated how this whanau participation was integral within their early childhood centre programming: â€Å"In partnership with whanau we  introduce new waiata each term, and tikanga experiences, such as, hangi, powhiri, harakeke, [and] legends of the whanau, hapu12, and iwi attending the service. † Other Maori co-researchers within the Whakawhanaungatanga research project also identified aspects of Te Ao Maori13 that they would like to see reflected within early childhood education and care settings. They considered it important that Maori parents and whanau sense a match between their values and those of educational settings. They valued a sense of whanaungatanga generated and enacted within the early childhood centre, whereby tamariki and whanau, kuia and kaumatua, and other whanau members such as â€Å"Aunties† (Martin, 2007) participated as a collective, learning and teaching alongside the teachers and children, educators sharing responsibility and demonstrating willingness to identify and support the needs of all members of that collective. In this vision, te reo Maori is modelled and integrated throughout the programme, with support for adults to increase their own facility with the language alongside their children, and there is ongoing everyday enactment of tikanga such as: rituals of welcoming and farewell; sharing of kai14; a value of inclusiveness; reference to Te Ao Wairua15 and nga Atua16, and annual celebrations such as Matariki. 17 Children, in this view are exposed to te reo as part of the daily enactment of Maori beliefs, values and practices. Co-researchers in this project demonstrated a commitment to integrating te reo and tikanga within their centre practice, in ways that were meaningful and contextual for children and families. Working with natural materials, such as harakeke (flax), provided a source of learning of traditional knowledge, involving the planting and care of the flax bushes, weaving of rourou18, children observing alongside adults, connected to the land and its spiritual significance, as Ana, a Playcentre kaiako, described: So even though we had those harakeke within our centre boundary, in our lawn, we knew that the pa harakeke19 of that harakeke that we had, came 11 12 Waiata are songs. Hangi are feasts cooked in earth ovens, powhiri are greeting ceremonies, harakeke is flax, and hapu are sub-tribes 13 Te Ao Maori is the Maori world. 14 Kai is food 15 Te Ao Wairua is the spiritual dimension. 16 Nga Atua are supernatural beings, or gods. 17 Matariki is the constellation whose arrival announces the Maori New Year. 18 Rourou are flax food baskets. 19 Pa harakeke are flax bushes, often planted as a source of flax for weaving and rongoa (medicinal remedies), and also refers metaphorically to the nurturing by the wider family of the offspring, the younger shoots. 5 from a bigger picture. And all the natural resources on our little wagon inside, in the area of where they go and make pictures and glue things and make structures out of the driftwood and put their shells and tie their shells on and harakeke, they might have been just in the rourou baskets, but we knew and the tamariki knew they come from this bigger picture out there in the whenua20, because they had gone to get them. So we brought our big world reality and our spiritual world reality into the bounds of that centre. Pania, a Maori kindergarten teacher, spoke of her bilingual approach as being like a whariki,21 †¦where you get two strands and you build them together to make your little kete22 or your whariki of learning. And [implementing a bilingual approach] is a way that I can facilitate my programme that is non-threatening. It’s an option for the child – and the parent – whether they would like to do it, but it’s also another teaching technique and a resource and a learning strategy. Daisy, a Pakeha kindergarten teacher, actively researched aspects of tikanga that she was interested in integrating into her teaching: I wrote a story and what I wanted to do was encompass the tikanga aspects on collecting kai moana23. I wanted it to be something Pakeha could grasp, something simple, that was really clear and conveying the tikanga aspects because it’s not just about going down to the beach and picking up a few pipis24, its deeper than that, there’s a lot of kaupapa25 behind it. How did I know about all the tikanga? —I’ve never gone out collecting kai moana in my life? Research, korero26 with others more knowledgeable. As far as getting it to children it needs to be simple and straight-forward. The pipi story is focused on Tangaroa,27 the protocols around that. The tamariki seem to enjoy it, but in order to deepen their understanding, and extend the story, I set up the pipi hunt in the sandpit. So the story was a visual and a listening experience, whereas the pipi hunt was a tactile experience, so that then I think I would have managed to tap into every child’s way of learning. Daisy also involved whanau Maori of her centre in her planning, although she took primary responsibility for researching the reo and tikanga that was to be incorporated. Incorporating te reo and tikanga was more effective when educators were committed both individually and collectively to proactively integrating this within planning, teaching 20 Whenua is land. Whariki are woven flax mats. 22 A kete is a woven flax basket. 23 Kai moana are seafoods. 24 Pipi are cockles. 25 Kaupapa is philosophy. 26 Korero is talking. 27 Tangaroa is the Atua, supernatural being, or God, of the sea. 21 6 interactions, programme evaluation, and centre review. Many of the Pakeha coresearchers have worked hard over the years to increase their competence in te reo, and continue to do so, by taking courses. At Ariel’s childcare centre, all the teachers had attended a reo course offered in their local community. Penny, a kindergarten head teacher who was also studying te reo, explained that as her own confidence grew, and supported by her co-teacher, the quality of te reo within the centre programme continued to strengthen, as â€Å"the reo is fed in gently and quietly†. Respondents from the Hei Ara Kokiri Tuwaretoa Education Initiative data articulated aspirations for early childhood education services that envisioned all children as being supported to become biculturally and bilingually competent. The following example recognises the important role of early childhood services in offering quality models of te reo Maori: To be fully bicultural and therefore bilingual all children in Aotearoa/NZ should have the opportunity to learn to be fluent in Maori and English and develop understanding of both cultures’ world view. We need proficient Maori speaking teachers in all ECE learning environments. It is not enough to use Maori language in directives – information – acknowledgment contexts. We need to work towards providing environments where children can use the target language, be completely immersed in te reo Maori. We need to promote environments where the conscientization of language is constructed as normal to prevent dialogue being used by teachers to act on children. Teachers and children need to be using dialogue to work with each other – co-constructing. In order to reflect this, we need to provide environments rich in Maori language. We need proficient speaking Maori teachers! Regurgitating learnt phrases will not provide the opportunities for children to really conscientise their experiences, that is, thinking in Maori. Only a very high level of exposure in Maori will do that. Honouring the indigenous language and culture of this country remains an ongoing challenge for educators, particularly given the legacy of colonialistic arrogance that has limited access for many people, both Maori and non-Maori. Kaupapa Maori models are providing inspirational pedagogical models that honour te reo me ona tikanga (Skerrett, 2007). However, as the numbers of Maori children in education services other than kaupapa Maori remains high, the onus is on educators in these sectors to find strategies to provide Maori children and families with the language that is their birth-right and source of identity as affirmed by Article 30 of the United Nations Convention on the Rights of The Child (1989), which requires that: In those States in which ethnic, religious or linguistic minorities or persons of Indigenous origin exist, a child belonging to such a minority or who is Indigenous shall not be denied the right, in community with other members of his or her group, to enjoy his or her own culture, to profess and practise his or her own religion, or to use his or her own language. 7 Conclusion Maori continue to seek education provision that respects and honours their identity, including the linguistic affirmation of authentic models of te reo Maori (Robertson, Gunn, Lanumata, Pryor, 2007). As early childhood educators seek to deliver on the expectations outlined in the early childhood curriculum, Te Whariki (Ministry of Education, 1996), there remain many challenges, not the least of which is the lack of linguistic competence in te reo Maori of the vast majority of teachers (Harkess, 2004). Our research indicates that educators who are dedicated to an ongoing journey of reflexive praxis founded in a commitment to social justice and the promise of Tiriti-based partnership are generating early childhood programmes which respectfully reflect the Maori language and culture, and this in turn encourages the participation of whanau Maori in these services. References AGB/McNair. (1992). Survey of Demand for Bilingual and Immersion Education in Maori. A Report to the Ministry of Education. Wellington: AGB/McNair. Bishop, R. (2005). Freeing Ourselves from Neocolonial Domination in Research: A Kaupapa Maori Approach to Creating Knowledge. In N. K. Denzin Y. S. Lincoln (Eds. ), The Sage Handbook of Qualitative Research (3rd ed. , pp. 109-164). Thousand Oaks, California: Sage. Connelly, F. M., Clandinin, D. J. (1990). Stories of Experience and Narrative Inquiry. Educational Researcher, 19(5), 2-14. Cubey, P. (1992). Responses to the Treaty of Waitangi in Early Childhood Care and Education. Unpublished M. Ed. Thesis, Victoria University of Wellington, Wellington. Cummins, J. (Ed. ). (2001). Language, Power and Pedagogy: Bilingual Children in the Crossfire. Clevedon: Multilingual Matters. Durie, A. (1997). Te Aka Matua. Keeping a Maori Identity. In P. Te Whaiti, M. McCarthy A. Durie (Eds. ), Mai i Rangiatea. Maori Wellbeing and Development (pp. 142-162). Auckland: Auckland University Press with Bridget Williams Books. Durie, M. (2001). A Framework for Considering Maori Educational Advancement. Paper presented at the Hui Taumata Matauranga, Turangi/Taupo. Else, A. (1997). Maori Participation Performance in Education. A Literature Review and Research Programme. Wellington: Ministry of Education. Harkess, C. (2004). Ethnicity in the Early Childhood Education Teacher-led Workforce. Demographic and Statistical Analysis Unit: Ministry of Education. 8 Martin, K. (2007). Making Tracks and Reconceptualising Aboriginal Early Childhood Education: An Aboriginal Australian Perspective. Childrenz Issues, 11(1), 15-20. Martin, K. (2008). Please knock before you enter. Aboriginal regulation of Outsiders and the implications for researchers. Teneriffe: Post Pressed. Ministry of Education. (1996). Te Whariki. He Whariki Matauranga mo nga Mokopuna o Aotearoa: Early Childhood Curriculum. Wellington: Learning Media. Ministry of Education. (2007). Nga Haeata Matauranga. Education 2006/2007. Wellington: Ministry of Education. Annual Report on Maori Ministry of Social Development. (2007). The Social Report. Retrieved 30 July, 2008 from http://www. socialreport. msd. govt. nz/documents/sr07-cultural-identity. pdf Rhedding-Jones, J. (2001). Shifting Ethnicities: Native informants and other theories from/for early childhood education. Contemporary Issues in Early Childhood, 2(2), 135156. Ritchie, J. (1994). Literature Review on Pedagogy of Second Language Acquisition in Immersion Early Childhood Care and Education Settings Report to Te Puni Kokiri. Hamilton: University of Waikato. Ritchie, J. (1999). The Use of Te Reo Maori in Early Childhood Centres. Early Education, 20(Winter), 13-21. Ritchie, J. (2002). Its Becoming Part of Their Knowing: A Study of Bicultural Development in an Early Childhood Teacher Education Setting in Aotearoa/New Zealand. Unpublished PhD thesis, University of Waikato, Hamilton. Ritchie, J. , Rau, C. (2006). Whakawhanaungatanga. Partnerships in bicultural development in early childhood education. Final Report from the Teaching Learning Research Initiative Project. Retrieved February 21, 2008, from: http://www. tlri. org. nz/pdfs/9207_finalreport. pdf Robertson, J. , Gunn, T. R. , Lanumata, T. , Pryor, J. (2007). Parental decision making in relation to the use of Early Childhood Services. Report to the Ministry of Education. Wellington: Roy McKenzie Centre for the Study of Families Ministry of Education. Schulz, R. , Schroeder, D. , Brody, C. M. (1997). Collaborative narrative inquiry: fidelity and the ethics of caring in teacher research. Qualitative Studies in Education, 10(4), 473-485. Skerrett, M. (2007). Kia Tu Heipu: Languages frame, focus and colour our worlds. Childrenz Issues, 11(1), 6-14. 9 Smith, L. T. (1999). Decolonizing methodologies. Research and Indigenous Peoples. London and Dunedin: Zed Books Ltd and University of Otago Press. Smith, L. T. (2005). On Tricky Ground: Researching the Native in the Age of Uncertainty. In N. K. Denzin Y. S. Lincoln (Eds. ), The Sage Handbook of Qualitative Research (3rd ed. , pp. 85-107). Thousand Oaks, California: Sage. Te Puni Kokiri/Ministry of Maori Development. (1998). Making Education Work for Maori. Report on Consultation. Wellington: Te Puni Kokiri/Ministry of Maori Development. United Nations. (1989). United Nations Convention on the Rights of the Child. Retrieved February 21, 2008, from: http://www. cyf. govt. nz/432_442. htm.

John Dalton :: essays research papers

JOHN DALTON John Dalton lived with his family in Eaglesfield, Cumberland. They lived in a small thatched cottage. When John was born he had an older brother, who was seven years older than him and a sister who was two years older than him. Johns birth was not recorded in the family bible, but when he asked his elders, they said he was born on the 5th of September in 1766. The Daltons were Quakers, and have been since the 1690’s. John was always a very smart and curious child. He was actually one of the smarter people in the village. He was a lucky child, who received schooling. This was a very big deal considering there were only 215 English men that could even read. He was always interested in mathematics and in science. When John reached the age of twelve he opened a school of his own. This was a problem with the Daltons because he was often threatened and beat up. Around 1790 he finished an eleven volume classified botanical collection. He became a well known person in the community for his amazing achievements in academics. He became very interested in becoming a doctor. The family although had to talk John out of becoming a doctor due to the lack of money in the families income. They also did not feel that John would like being a physician in the long run. Later at the age of twenty six John discovered that he was color blind. This occurred when his mother and he were fighting about the color of a skirt. In 1793 John moved to Manchester to tutor. This is where he began working on his greatest work. He then joined a group called Manchester Literary and Philosophical Society. In 1773, he published his first book, Meteorological Observations and Essays. What he wrote in the was "Each gas exists and acts independently and purely physically, rather than chemically." John was constantly studying and making observations. John made over 200,000 observations. In 1803, he attempted to explain his laws of partial pressures. That’s when John started to explain his major contribution to science called the atomic theory. He figured this when he was studying for a test! He figured out that the reaction can take place on two different portions in exact ratios.

Minor Characters With Major Influence Essay

Addie Bundren was a strong but mysterious woman. She had many children that loved her dearly that would do bizarre things for her. She was a minor character in William Faulkner’s As I Lay Dying but she played a major role in that she affected the actions of the characters of the Bundren family. Jewel is Addie’s third child but not Anse’s child. Jewel is the product of an affair that Addie had with Whitfield, the town minister. Addie spoiled Jewel because he was a symbol of her happiness with Whitfield. Jewel constantly pushes his luck with Addie, getting into all the trouble he can possibly think of, but he loves his mother. Jewel just wants Addie to be able to die in peace and quiet without Cash sawing away at her coffin where she can see and Dewey constantly fanning the air away from Addie’s face (Faulkner 15). Jewel’s love for his mother is more openly expressed when he runs into the barn to save her coffin from the burning barn (Faulkner 222). Anse is so determined to carry out Addie’s final wish and bury her with her relatives in Jefferson. It takes the Bundren family nine days to deliver Addie’s dead body to her final resting place. During the journey Darl tries to destroy the coffin in a barn fire (Faulkner 219). Darl loves Addie just like Jewel and can not bear to see her memory desecrated by this long journey so he tries to burn the body. By this time Darl seems to have started to go insane. Really Darl is the only sane person on that whole trip. He tried to get rid of the putrid corpse and let his mother be remembered with her name still intact. Cash labors day and night over his mother’s coffin, cutting each board carefully and showing them to Addie basically saying ‘Look at the wonderful job I’m doing for you’. Cash even continues on the journey after he broke his leg while saving Addie’s coffin. Even after his leg begins to fester and swell, he never complains about it paining him. Cash’s selflessness is unwavering as he makes this journey for Addie and his family to lay Addie to rest. Cash even refused medical attention until there journey was complete because of his devotion to Addie and her wishes. All in all Addie Bundren is a very important in William Faulkner’s As I Lay Dying even though she is rarely heard throughout the novel. She is a major influence on her family. She had the most influence on Darl, Jewel, and Cash, her older sons. Her influence causes her family to do bizarre and dangerous things for her to honor her memory. Works Cited Faulkner, William. As I Lay Dying. New York: Random House Inc., 1990. Print.