tag:blogger.com,1999:blog-49707392921767459992024-02-18T19:22:51.794-08:00Transformative Education with Tony WardCRITICAL EDUCATION THEORY draws connections between the social, political, cultural and economic forces in the wider society and the education system. It views education as a site of social struggle and a potential site for social change in the search for equity and justice, seeking to disrupt instances of racism, sexism and class discrimination, to expose them, and in so doing to engender a critical consciousness in learners in the promotion of social activism and democracy.Tony Wardhttp://www.blogger.com/profile/12212006367701601938noreply@blogger.comBlogger11125tag:blogger.com,1999:blog-4970739292176745999.post-15206504994995966852010-11-23T13:39:00.000-08:002010-11-23T13:39:39.208-08:00Anticapitalist Models of Health<div style="font-family: Arial,Helvetica,sans-serif;"><style>
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</style> </div><div class="Section3" style="font-family: Arial,Helvetica,sans-serif;"><div align="center" class="MsoNormal" style="margin-top: 12pt; text-align: center;"><span style="font-size: small;"><b>This is an abbreviated version of an essay that appears on my website www,TonyWardEdu. com. The full version can be downloaded FREE <a href="http://www.tonywardedu.com/content/view/423/123/">here</a></b></span><br />
<b> </b><span style="color: black; font-size: 20pt;"><b> </b></span><br />
<span style="color: black; font-size: 20pt;"><b>ANTI-CAPITALIST MODELS OF HEALTH AND WELL-BEING</b></span></div><div class="MsoNormal" style="text-align: justify;"><br />
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“The most odious form of colonisation, and that which has brought with it the greatest pain for the colonised – (is) the colonisation of the mind<br />
<br />
Franz Fanon</div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="margin-left: 0.5in; text-align: justify;"><span style="color: black;">“Only now, in the Twenty-first Century, are Europeran peoples just starting to appreciate the value of indigenous knowledges about health, medicine, agriculture, philosophy, spirituality, ecology and education”</span></div><div class="MsoNormal" style="margin-left: 0.5in; text-align: justify;"><span style="color: black;"> </span><br />
<span style="color: black;">Joe Kincheloe</span></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span style="color: black;">Western models of health have been penetrated by a pharmaceutical industry that makes huge profits on a model of health that in many ways has been counter-therapeutic. T</span>he 20 largest pharmaceutical and biotech companies in the world amassed profits in excess of $110,000M in 2007, with an average net income of $504,000M each. In 2008, the top 15 had a combined sales income of $358,302M.<a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference">[1]</span></a> Not surprisingly, given these staggering amounts of money it is not surprising that these companies spend millions promoting a model of health that demonstrates a need for their product. In the US alone, they promote this model, through advertising, marketing and lobbying (to influence political decision-makers) to the tune of $19 billion a year. Annually, the 1274 registered drug lobbyists in Washington DC spend approximately $150 million seeking to steer healthcare legislation their way.<a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference">[2]</span></a></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Since the US Health Insurance Industry also exercises enormous power and influence in which drugs are prescribed, and since they too rake in extraordinary profits from the health care system, little wonder that in Obama’s attempt to reform the system, the Health Insurance lobby spent more than $1.4million a day to ensure that public health care remained off the agenda and that their profits remained safe.<a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference">[3]</span></a> The success of their campaign is demonstrated by the fact that not only did Obama’s public system fail to pass a bipartisan vote, but that the result of legislation was that <i>every citizen </i><span style="font-style: normal;">is now legally required to have health insurance. The insurance companies must have laughed all the way to the bank. In 2009, the year when the Health Care legislation debate was at its height, the five largest US health insurance companies set new profit records, while the greatest economic downturn since the Great Depression sent millions of Americans onto the unemployment line and into poverty.</span></div><div style="margin-left: 0.5in; text-align: justify;"><span lang="EN-US" style="font-size: 12pt;">“The five firms reported $12.2 billion in profits last year, an increase of $4.4 billion, or 56 percent, over 2008. At the same time, 2.7 million Americans who had been enrolled in private health plans the year before lost their coverage.”<span class="MsoFootnoteReference"> <a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftn4" name="_ftnref4" title="">[4]</a></span></span></div><div class="MsoNormal" style="text-align: justify;"><span style="color: black;">Given all of this, it is difficult not to conclude that America is not a good place to be sick. Nor would it be unreasonable to suspect that given the unimaginably immense financial gains to be had, the very model of what it means to be a healthy human being might itself have been shaped by the Health economy. The biomedical model of human health that lies behind this industry and these huge profits is specific to and grew alongside western capitalist culture, through the Enlightenment philosophies of René Decartes (1596-1650) and </span>Carolus Linnaeus' the 18<sup>th</sup> Century taxonomist whose <i>Systema Naturæ</i><span style="font-style: normal;"> (1st ed. 1735) divided nature into three kingdoms: mineral, vegetable and animal. Linnaeus used five ranks: class, order, genus, species, and variety to classify all the objects in his world<span style="color: black;">. His </span>method is still used to formulate the scientific name of every species. This reductionist and mechanical view of the world saw biology through the same mechanistic lens as the parallel development of physical science. Biological systems – including that of human biology - were seen as simple machines.</span> </div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjuJvmDVkqZ8o_Oy9fRmdROjlHD-H9uy0k7vcy9ObZ8kaZ6IsjOIUnEuhrAdAw9dqPY2iKp-ab-9EJfZgYd6jYjI-mwdpM-lscoAKQ0ypaPIHnL-GuSKv1qA7w9KR9Xavh3LIZ_tj8jsn2e/s1600/humanmachine.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"></a></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEheog_SoMOmhNlEa4L4wkGi0GLnON494hcLGBKdKjAKJsFJXlN2haPBIidq4P0soppCrFJQy8fhpNzxxFv6TYo6khbmRDIa3sTeIa2uB6fjD2JodGxfKwo2veWAT8Ymo8w5G67OOCSZXWOM/s1600/mechanical+head.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEheog_SoMOmhNlEa4L4wkGi0GLnON494hcLGBKdKjAKJsFJXlN2haPBIidq4P0soppCrFJQy8fhpNzxxFv6TYo6khbmRDIa3sTeIa2uB6fjD2JodGxfKwo2veWAT8Ymo8w5G67OOCSZXWOM/s320/mechanical+head.jpg" width="215" /> </a></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Within the framework of this model, the human body has been regarded as a machine that can be analysed in terms of the functioning of its parts; disease is seen as the malfunctioning of biological mechanisms which are studied from the point of view of cellular and molecular biology; the physician's role is to intervene, either physically or chemically, to correct the malfunctioning of a specific mechanism. The process is seen as essentially <i>curative, </i><span style="font-style: normal;">where the doctor is the active participant upon a passive recipient who </span><i>patient-</i><span style="font-style: normal;">ly</span><i> </i><span style="font-style: normal;">(how </span><i>passive</i><span style="font-style: normal;"> is that!) awaits a cure</span><i>. </i><span style="font-style: normal;">This model is built around the accumulation of capital through the </span><i>sale</i><span style="font-style: normal;"> of medical services. It is a direct result of the economic system within which it operates. </span></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">The Linnean penchant for taxonomising everything extended, in medicine, to all of the previously unified aspects of health – the physical and the mental, which were now treated as separate spheres of knowledge, each further broken down into smaller and smaller specialised components (paediatrics, geriatrics, Gynaecology, Oncology, etc. on the one hand, and psychiatry, psychology, psychotherapy etc. on the other). In the realm of the <i>psyche</i><span style="font-style: normal;"> the proliferation of sub-disciplines or practices has been staggering and with each new sphere of practice, the scale and extent of diagnosis has increased exponentially. The fourth edition of the </span><i>Diagnostic and Statistical Manual of Mental Disorders</i><span style="font-style: normal;"> (better known as the DSM-IV) covers all mental health disorders for both children and adults. It also lists known causes of these disorders, statistics in terms of gender, age at onset, and prognosis as well as some research concerning the optimal treatment approaches.<a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftn5" name="_ftnref5" title=""><span class="MsoFootnoteReference">[5]</span></a></span></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Each form of practice – Freudian Psychiatry, Jungian Analytical Psychology, Adlerian Analysis, Rogerian non-interventionism, Psychotherapy of numerous sorts - Transactional Analysis (Berne), Gestalt Therapy (Fritz Perls), Neurolinguistics (Bandler and Grinder), Hypnotherapy (Milton Erikson), and (more recently) Poststructuralist Psychoanalysis (read “subjects” rather than “patients”) supports its own small industry, each with its own practitioners all swearing that <i>their </i><span style="font-style: normal;">form of intervention is the most effective</span><i>. </i><span style="font-style: normal;"> Yet despite all of this hoopla, it appears that there is very little measurable difference in effect between any of them. Referring to what they call the </span><i>Dodo effect</i><span style="font-style: normal;"> (</span><span lang="EN-US">The Dodo’s verdict that ‘Everybody has won, and all must have prizes’),<a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftn6" name="_ftnref6" title=""><span class="MsoFootnoteReference">[6]</span></a> Stiles, et. al. debunk the mythology of what has been called “Psychotherapy’s equivalence paradox” – that there is any measurable difference in effectiveness between different kinds of psychotherapy.<a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftn7" name="_ftnref7" title=""><span class="MsoFootnoteReference">[7]</span></a></span></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span lang="EN-US">The proliferation of these many different forms seems therefore to operate perhaps not as a response to <i>therapeutic need</i></span><span lang="EN-US"> but to marketplace conditions – from the need to have a distinguishable therapeutic <i>brand.</i></span><span lang="EN-US"> And following on from this, it would not be surprising to discover that the parallel proliferation in diagnostics and mental disorders as defined by </span>DSM-IV is similarly market-driven.<a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftn8" name="_ftnref8" title=""><span class="MsoFootnoteReference">[8]</span></a> Extending this critique even further, Jungian and Archetypal Psychologist James Hillman (echoing to some extent the earlier suggestions of R. D. Laing) has questioned whether the entire panoply of psychotherapies does not itself constitute a grand myth, and that what we have labelled “psychopathology” is not in fact a normal, useful and important bridge to creative life.<a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftn9" name="_ftnref9" title=""><span class="MsoFootnoteReference">[9]</span></a> </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Capitalism as shaped all of the disciplines in this way, and the fields of biology, medicine and psychotherapy are no exception. Throughout the history of Western science the development of biology has gone hand in hand with that of medicine, and psychotherapy has tagged along for the ride. Naturally then, the mechanistic view of life, once firmly established in biology, has also dominated the attitudes of physicians and psychiatrists and psychotherapists toward health and illness. </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">The influence of the Cartesian paradigm on medical thought resulting in the so-called biomedical model has constituted the conceptual foundation of modern scientific medical practice. The human body (and mind) is regarded as a machine that can be analysed in terms of its parts; disease is seen as the malfunctioning of biological mechanisms which are studied from the point of view of cellular and molecular biology; the doctor's role is to intervene, either physically or chemically, to correct the malfunctioning of a specific mechanism. The mentally disturbed “patient” must be suffering from enzyme, hormonal or other chemical deficiency or oversupply, and this condition can now be “treated” withy the latest drugs. </div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">The result is that there has been a phenomenal increase in the prescribing of psychotropic drugs such as <i>Ritalin</i><span style="font-style: normal;"> (for the treatment of Attention Deficit-Hyperactivity Disorder (ADHD) over the last 20 years.<a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftn10" name="_ftnref10" title=""><span class="MsoFootnoteReference">[10]</span></a> Our (mostly male) children are now diagnosed and medicated for “medical” conditions” that might more properly be attributable to the boredom or repetitive classroom drudgery, lack of healthy activity-outlets, enforced inactivity, suppression of creative curiosity, an isolation from risk that characterises much of American school life.<a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftn11" name="_ftnref11" title=""><span class="MsoFootnoteReference">[11]</span></a> We blame and medicate the child but forgive and reproduce the system and the society tto which the child may be responding while at the same time falling prey to and supporting a drug and medical industry that is making billions from our childrens’ suffering. For the education system as a whole, Ritalin and its chemical alternatives has become the classroom management tool of choice.</span></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">The view of the human organism upon which this system is built contrasts starkly with that of the pre-Enlightenment era. <span style="color: black;">Even the words we use betray the differences between our current Western model of health and the perception of well-being in traditional, indigenous or pre-enlightenment cultures.</span></div><div class="MsoNormal" style="text-align: justify;"><span style="color: black;"></span></div><ul><li><span style="color: black; font-size: 16pt;"></span><span style="color: black;">The word <i>health </i></span><span style="color: black;">itself comes from the Old English word <i>ha, </i></span><span style="color: black;">meaning <i>whole, </i></span><span style="color: black;">or the Old Norse word <i>helge</i></span><span style="color: black;"> meaning <i>holy</i></span><span style="color: black;"> or <i>sacred.</i></span></li>
</ul><span style="color: black;"></span><br />
<ul><li><span style="color: black; font-size: 16pt;"><span style="font-size-adjust: none; font-size: 7pt; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"></span></span><span style="color: black;">The Māori word for health – <i>hauora – derives from two roots, hau</i></span><span style="color: black;">, meaning breath, vital essence, and <i>ora, </i></span><span style="color: black;">meaning <i>life, vitality </i></span><span style="color: black;">(n) or <i>to survive</i></span><span style="color: black;"> (v). The emphasis here is on well-<i>being,</i></span><span style="color: black;"> that is, an <i>active</i></span><span style="color: black;"> state in which the person plays a central role. It is a state of <i>being</i></span><span style="color: black;">-in-the-world<i>.</i></span></li>
</ul><span style="color: black;"><i></i></span><br />
<ul><li><span style="color: black; font-size: 16pt;"></span>The Lakota word got <i>health – zanî </i><span style="font-style: normal;"> means to be </span><i>unmolested, whole.<span style="color: black;"></span></i></li>
</ul><ul><li><span style="color: black; font-size: 16pt;"><span style="font-size-adjust: none; font-size: 7pt; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span>The Cherokee word for health - <i>tohi</i><span style="font-style: normal;"> - is the same as the word for </span><i>peace</i><span style="font-style: normal;">. You’re in good health when your body is at peace. The “medicine circle” which is common to most Native American cultures, has no beginning and no end and therefore represents a concept of “harmonious unity.”</span><span style="color: black;"><i></i></span></li>
</ul><ul><li><span style="color: black; font-size: 16pt;"><span style="font-size-adjust: none; font-size: 7pt; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"></span></span>In Myaamia, the concept of ‘health’ is constructed quite differently than it is in English. There is not a word in Myaamia that functions like the English word ‘health’. In other words, there isnt really a way to say ‘he is healthy’. What one would say is: <i>nahi meehtohseeniwita</i><span style="font-style: normal;"> , meaning ‘he lives well, in a proper way’. This concept is much more holistic and goes way beyond ‘body function’ notions of health that we express in English<a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftn12" name="_ftnref12" title=""><span class="MsoFootnoteReference">[12]</span></a></span><span style="color: black;"><i></i></span></li>
</ul><span style="color: black;"><i></i></span><br />
<ul><li><span style="color: black; font-size: 16pt;"><span style="font-size-adjust: none; font-size: 7pt; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"></span></span><span style="color: black;">In the Dineé (Navajo) language,the prefix <i>hózhó</i></span><span style="color: black;"> (sometimes translated as “health”) denotes the holistic aspect of the environment, the world, or the universe. It connotes beauty, harmony, good, happiness, and everything that is positive. The Dineé ritual healing practices or ‘sings’ seek to restore the individual’s state of balance in the universe, through multiple pathways, connected to the <i></i></span></li>
</ul><span style="color: black;"><i></i></span><br />
<ul><li><span style="color: black; font-size: 16pt;"></span>The Sanskrit word for “health” is <i>sáhitya, </i><span style="font-style: normal;">and connotes </span><i>association</i><span style="font-style: normal;">, </span><i>connection , society , combination , union with, </i><span style="font-style: normal;">agreement or </span><i>harmony</i><span style="font-style: normal;">.</span><span style="color: black;"><i></i></span></li>
</ul><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span style="color: black;">Indigenous conceptions of health are essentially wholistic – they embrace and include all aspects of life and existence. They are also <i>preventative, </i></span><span style="color: black;">rather than<i> curative. </i></span>They suggest a state of being in balance with the universe, that is both social, spiritual and material. They infer an active participation by the individual in his or her well-being, and they also include aspects of life that the scientific/reductionist model is unable to grasp – specifically the notion of <i>spirit </i><span style="font-style: normal;">or life</span><i> force,</i><span style="font-style: normal;"> that is seen as permeating the universe and at the core of each individual’s inner state. In a word, they include the </span><i>spirit-</i><span style="font-style: normal;">ual.<span style="color: black;"></span></span></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span style="color: black;">The following are a few models of Health in the modern indigenous world. They are not actually <i>traditional </i></span><span style="color: black;">models, rather than attempts to describe the traditional indigenous perspectives on well-being from a modern perspective.</span></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span style="color: black; font-size: 20pt;"><b>Māori Models</b></span><span style="color: black; font-size: 16pt;"><b>:</b></span><a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftn13" name="_ftnref13" title=""><span class="MsoFootnoteReference"><span style="color: black;"><b>[13]</b></span></span></a><span style="color: black; font-size: 16pt;"><b></b></span></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span style="color: black; font-size: 16pt;"><b>Maui Pomare</b></span></div><div class="MsoNormal" style="text-align: justify;"><span lang="EN-US" style="font-size: 11pt;"><b>TE PAE MAHUTONGA</b></span></div><div class="MsoNormal" style="text-align: justify;"><span lang="EN-US" style="font-size: 11pt;"><b>A MODEL FOR MĀORI HEALTH PROMOTION</b></span></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>Sir Maui Wiremu Pita Naera Pomare</b><span style="font-weight: normal;">, (1875 or 1876–1930) was a Māori New Zealand doctor and politician, being counted among the more prominent Māori political figures. He was well educated, receiving his professional training in the United States, and was one of the most <i>Anglicised</i></span> of Māori leaders at the turn of the century. He was unconcerned about the disappearance of Māori culture, going so far as to sponsor the <i>Tohunga Suppression Act </i><span style="font-style: normal;">(an Act of Parliament that prohibited traditional Māori healers fro practicing their skills). He is particularly known for his efforts to improve Māori health and living conditions. </span><span lang="EN-US">Pomare promoted a five-point strategic health plan rather than a <i>model</i></span><span lang="EN-US"> of health.</span></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><ul><li><span lang="EN-US" style="font-size: 16pt;"><span style="font-size-adjust: none; font-size: 7pt; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"></span></span><span lang="EN-US">The first point was about health leadership, understanding the need for strong leadership (including his own) in improving Māori health,</span></li>
<li><span lang="EN-US" style="font-size: 16pt;"></span><span lang="EN-US">Secondly Pomare linked health with socio-economic adversity, recognizing that ill-health and poverty were closely related.</span></li>
<li><span lang="EN-US" style="font-size: 16pt;"></span><span lang="EN-US">The third strategy was linked to the cultural realities of Māori aligning health practice with Māori cultural precepts and principles,</span></li>
<li><span lang="EN-US" style="font-size: 16pt;"><span style="font-size-adjust: none; font-size: 7pt; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"></span></span><span lang="EN-US">His fourth point was to engage politically in improving the health of Māori </span></li>
<li><span lang="EN-US" style="font-size: 16pt;"><span style="font-size-adjust: none; font-size: 7pt; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span lang="EN-US">His fifth strategy was to develop a sufficient team of skilled health workers</span><span lang="EN-US" style="font-size: 11pt;">;</span></li>
</ul><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span style="color: black;">While these were not, per se, models of Māori Health, but rather strategies for its improvement, they nevertheless point to the important <i>relationships</i></span><span style="color: black;"> that prescribe what Māori health is and might be.</span></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span style="color: black; font-size: 16pt;"><b>MASON DURIE</b></span></div><div class="MsoNormal" style="text-align: justify;"><span style="color: black;"><b>TE PAE MAHUTONGA. (THE SOUTHERN CROSS)<a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftn14" name="_ftnref14" title=""><span class="MsoFootnoteReference">[14]</span></a></b></span></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Sir Mason Durie, (1938) is a New Zealand professor of psychiatry well known for his contributions to Māori health. He is known for his model of Māori health - <span style="color: black;"><i>Te Pae Mahutonga</i></span><span style="color: black;">. Te Pae Mahutonga is the name for the constellation of stars popularly referred to as the Southern Cross. It is a key navigational aid which has been used over the centuries to help guide our direction, distinguished by the four central stars arranged in the form of a cross, and two stars as pointers. In Mason’s model the four central stars reflect particular goals of health promotion: Mauriora, Waiora, Toiora, Te Oranga while the two pointers are Nga Manukura and Te Mana Whakahaere.</span></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEguPQgQ6rZ5Njx-CFDP_85XF_xl-tZkI1fwwcUFg0_aS9W1PQIELvMv-_luCXJx5UQNLHBsOi3zRGtLSN_wQ2RUE9LcjLgff64FLg-DmiksyCM0ukGkqlols2aAlZCWQBpnjySCd9g-Yn4c/s1600/Te+Pae+Mahutonga.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="214" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEguPQgQ6rZ5Njx-CFDP_85XF_xl-tZkI1fwwcUFg0_aS9W1PQIELvMv-_luCXJx5UQNLHBsOi3zRGtLSN_wQ2RUE9LcjLgff64FLg-DmiksyCM0ukGkqlols2aAlZCWQBpnjySCd9g-Yn4c/s320/Te+Pae+Mahutonga.jpg" width="320" /></a></div><div align="center" class="MsoNormal" style="text-align: center;"><span style="color: black; font-size: 11pt;"><b><br />
</b></span></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span lang="EN-US" style="font-size: 11pt;"><b><i>Mauriora</i></b></span></div><div class="MsoNormal" style="text-align: justify;"><span lang="EN-US" style="font-size: 11pt;"><b><i>Access to te ao Māori </i></b></span></div><div class="MsoNormal" style="text-align: justify;"><span lang="EN-US" style="font-size: 11pt;">Mauriora rests on a secure cultural identity. Good health depends on many factors, but among indigenous peoples the world over, cultural identity is considered to be a critical prerequisite.</span><span style="color: black; font-size: 11pt;"><b></b></span></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span lang="EN-US" style="font-size: 11pt;"><b><i>Waiora</i></b></span></div><div class="MsoNormal" style="text-align: justify;"><span lang="EN-US" style="font-size: 11pt;"><b><i>Environmental Protection</i></b></span></div><div class="MsoNormal" style="text-align: justify;"><span lang="EN-US" style="font-size: 11pt;">The distinctions between waiora and mauriora are subtle but whereas mauriora encompasses inner strength, vitality and a secure identity, waiora is linked more specifically to the external world and to a spiritual element that connects human wellness with cosmic, terrestrial and water environments. Good health is difficult to achieve if there is environmental pollution;</span></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgyPEUp1XmP4TTjby1qHqK81NdoW_n0YfWH-meaeCXvv65alkoWQS7NQnCySI15kJsoGdtO6HwLLNH50-pog27wYafFNfJy64FF0Q6JqrEr8D4c5co0KZwsl2pAW2Um9PUAE8NnL-NGaTCi/s1600/Te+Whare+tapa+Wha.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"></a></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span lang="EN-US" style="font-size: 11pt;"><b><i>Toiora</i></b></span></div><div class="MsoNormal" style="text-align: justify;"><span lang="EN-US" style="font-size: 11pt;"><b><i>Healthy Ljfestyles</i></b></span></div><div class="MsoNormal" style="text-align: justify;"><span lang="EN-US" style="font-size: 11pt;">Major threats to health come from the risks that threaten health and safety and have the capacity to distort human experience.</span></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span lang="EN-US" style="font-size: 11pt;"><b><i>Te Oranga</i></b></span></div><div class="MsoNormal" style="text-align: justify;"><span lang="EN-US" style="font-size: 11pt;"><b><i>Participation in Society</i></b></span></div><div class="MsoNormal" style="text-align: justify;"><span lang="EN-US" style="font-size: 11pt;">It is now well recognised that health promotion cannot be separated from the socioeconomic circumstances. Wellbeing is not only about a secure cultural identity, or an intact environment, or even about the avoidance of risks. It is also about the goods and services which people can count on, and the voice they have in deciding the way in which those goods and services are made available. In short, wellbeing, te oranga, is dependent on the terms under which people participate in society and on the confidence with which they can access good health services, or the school of their choice, or sport and recreation. Durie also borrows from and extends Pomare’s strategic five-point programme, adding the issue of Cultural and personal autonomy – <i>tino rangatiratanga:</i></span><span lang="EN-US" style="font-size: 11pt;"></span></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span lang="EN-US" style="font-size: 11pt;"><b><i>Ngi Manukura</i></b></span></div><div class="MsoNormal" style="text-align: justify;"><span lang="EN-US" style="font-size: 11pt;"><b><i>Leadership</i></b></span></div><div class="MsoNormal" style="text-align: justify;"><span lang="EN-US" style="font-size: 11pt;">Leadership in health promotion should reflect a combination of skills and a range of influences. Regardless of technical or professional qualifications, unless there is local leadership it is unlikely that a health promotional effort will take shape or bear fruit. Health professionals have important roles to play but cannot replace the leadership which exists in communities; nor should they.</span></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span lang="EN-US" style="font-size: 11pt;"><b><i>Te Mana Whakahaere</i></b></span></div><div class="MsoNormal" style="text-align: justify;"><span lang="EN-US" style="font-size: 11pt;"><b><i>Autonomy</i></b></span></div><div class="MsoNormal" style="text-align: justify;"><span lang="EN-US" style="font-size: 11pt;">No matter how dedicated and expertly delivered, health promotional programmes will make little headway if they operate in a legislative and policy environment which is the antithesis of health, or if programmes are imposed with little sense of community ownership or control. C</span><span lang="EN-US" style="font-size: 11pt;">apacity for self governance, not only for a specific health promotional programme but more importantly for the affairs and destinies of a group are central to notions of good health and positive wellbeing. </span></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span style="color: black;"><b>TE WHARE TAPA WHA</b></span></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: center;"><span style="color: black;"><b><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgyPEUp1XmP4TTjby1qHqK81NdoW_n0YfWH-meaeCXvv65alkoWQS7NQnCySI15kJsoGdtO6HwLLNH50-pog27wYafFNfJy64FF0Q6JqrEr8D4c5co0KZwsl2pAW2Um9PUAE8NnL-NGaTCi/s1600/Te+Whare+tapa+Wha.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgyPEUp1XmP4TTjby1qHqK81NdoW_n0YfWH-meaeCXvv65alkoWQS7NQnCySI15kJsoGdtO6HwLLNH50-pog27wYafFNfJy64FF0Q6JqrEr8D4c5co0KZwsl2pAW2Um9PUAE8NnL-NGaTCi/s1600/Te+Whare+tapa+Wha.jpg" /></a> </b></span></div><div class="MsoNormal" style="text-align: justify;"><span style="color: black;">The model that Mason Durie is probably best known for is his description of te whare tapa wha - the seamless connections of spiritual, mental and emotional, physical and social well-being. .All four dimensions are necessary for strength and symmetry. The model is based upon the typology of the traditional Māori <i>Wharenui</i></span><span style="color: black;"> or Meeting House, with each of the four dimensions being represented symbolically as one of the walls.</span></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div align="center" class="MsoNormal" style="text-align: center;"><span style="color: black;"></span><span lang="EN-US" style="font-size: 13.5pt;"><b></b></span></div><div class="MsoNormal" style="text-align: left;"><span lang="EN-US"><b>Taha Tinana (Physical Health)</b></span><span lang="EN-US" style="font-size: 13.5pt;"><b></b></span></div><ul><li><span lang="EN-US" style="font-size: 16pt;"><span style="font-size-adjust: none; font-size: 7pt; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span lang="EN-US">The capacity for physical growth and development.<b></b></span></li>
<li><span lang="EN-US" style="font-size: 16pt;"><span style="font-size-adjust: none; font-size: 7pt; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"></span></span><span lang="EN-US">Good physical health is required for optimal development.<b></b></span></li>
<li><span lang="EN-US" style="font-size: 16pt;"></span><span lang="EN-US">Our physical ‘being’ supports our essence and shelters us from the external environment.</span></li>
<li><span lang="EN-US" style="font-size: 16pt;"></span><span lang="EN-US">For Māori the physical dimension is just one aspect of health and well-being and cannot be separated from the aspect of mind, spirit and family</span></li>
</ul><div class="MsoNormal" style="margin-left: 0.5in; margin-right: -17pt; text-align: justify; text-indent: -0.25in;"><br />
</div><div class="MsoNormal" style="text-align: left;"><span lang="EN-US" style="font-size: 13.5pt;"><b>T</b></span><span lang="EN-US"><b>aha Wairua (spiritual health)</b></span></div><ul></ul><ul><li><span lang="EN-US" style="font-size: 16pt;"><span style="font-size-adjust: none; font-size: 7pt; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"></span><span style="font-size-adjust: none; font-size: 7pt; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span lang="EN-US" style="font-size: 13.5pt;"><span lang="EN-US" style="font-size: 13.5pt;">The capacity for faith and wider communication</span></span><span lang="EN-US"></span><span lang="EN-US" style="font-size: 16pt;"><span style="font-size-adjust: none; font-size: 7pt; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"><span lang="EN-US"></span></span></span></li>
<li><span lang="EN-US" style="font-size: 16pt;"><span style="font-size-adjust: none; font-size: 7pt; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span lang="EN-US">Health is related to unseen and unspoken energies</span></li>
<li><span lang="EN-US" style="font-size: 16pt;"></span><span lang="EN-US">The spiritual essence of a person is their life force. This determines us as individuals and as a collective, who and what we are, where we have come from and where we are going</span></li>
<li><span lang="EN-US" style="font-size: 16pt;"></span><span lang="EN-US">A traditional Māori analysis of manifestations of illness will focus on the wairua or spirit, to determine whether damage here could be a contributing factor.</span></li>
</ul></div><div class="Section5" style="font-family: Arial,Helvetica,sans-serif;"><div class="MsoNormal" style="margin-left: 0.5in; text-align: justify; text-indent: -0.25in;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span lang="EN-US"><b>Taha Wh</b></span><span lang="EN-US">ā<b>nau: (Family Health)</b></span><span lang="EN-US" style="font-size: 10pt;"></span></div><div></div></div><ul style="font-family: Arial,Helvetica,sans-serif;"><li><span lang="EN-US">The capacity to belong, to care and to share where individuals are part of wider social systems.<b></b></span><span lang="EN-US">Whānau provides us with the strength to be who we are. <b></b></span><span lang="EN-US" style="font-size: 16pt;"><span style="font-size-adjust: none; font-size: 7pt; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span></li>
<li><span lang="EN-US" style="font-size: 16pt;"><span style="font-size-adjust: none; font-size: 7pt; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span lang="EN-US">This is the link to our ancestors, our ties with the past, the present and the future.<b></b></span></li>
<li><span lang="EN-US">Understanding the importance of whānau and how whānau (family) can contribute to illness and assist in curing illness is fundamental to understanding Māori health issues</span></li>
</ul><div style="font-family: Arial,Helvetica,sans-serif;"><br />
</div><div style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"></div><div style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><span lang="EN-US"><b></b></span></div><div class="Section6" style="font-family: Arial,Helvetica,sans-serif;"><div style="text-align: justify;"></div><div style="text-align: justify;"></div><div style="text-align: justify;"></div><div class="MsoNormal" style="text-align: justify;"><span lang="EN-US" style="font-size: 13.5pt;"><b>Taha Hinengaro (mental health)</b></span></div><div class="MsoNormal" style="text-align: justify;"><span lang="EN-US" style="font-size: 13.5pt;"><b></b></span></div><ul><li><span lang="EN-US" style="font-size: 16pt;"><span style="font-size-adjust: none; font-size: 7pt; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span lang="EN-US">The capacity to communicate, to think and to feel mind and body are inseparable.</span></li>
<li><span lang="EN-US" style="font-size: 16pt;"><span style="font-size-adjust: none; font-size: 7pt; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span lang="EN-US">Thoughts, feelings and emotions are integral components of the body and soul.</span><span lang="EN-US"></span></li>
<li><span lang="EN-US" style="font-size: 16pt;"></span><span lang="EN-US">This is about how we see ourselves in this universe, our interaction with that which is uniquely Māori and the perception that others have of us.</span><span lang="EN-US"></span></li>
</ul></div><div style="font-family: Arial,Helvetica,sans-serif;"><span lang="EN-US" style="font-size: 10pt;"><br clear="ALL" style="page-break-before: auto;" /> </span> </div><div class="Section7" style="font-family: Arial,Helvetica,sans-serif;"><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span lang="EN-US" style="font-size: 16pt;"><b>RANGIMARIE TURUKI ROSE PERE</b></span></div><div class="MsoNormal" style="text-align: justify;"><span lang="EN-US"><b>Te Wheke (The Octopus)</b></span></div><div class="MsoNormal" style="text-align: justify;">Dr Rose Pere is an International Educationalist with experience from Preschool through to the Tertiary Level. She embraces both traditional Māori and Western perspectives. Her monograph on the traditional modes of learning of the Māori, "Te Wheke - The Celebration Of Infinite Wisdom", is used in the USA, Canada, the United Kingdom, Australia, Europe, Japan, and has been translated into Japanese and Germany, and is used between times. Her monograph is used as a training model of education by all Government agencies in New Zealand. She has been strongly influenced by teachings that go back over 12,000 years. <span lang="EN-US">Traditional Māori Health acknowledges the link between the mind, the spirit, the human connection with Whānau (family) and the physical world in a way that is seamless and uncontrived – until the introduction of Western medicine there was no division between them. The concept of Te Wheke – the octopus – is to define family health. The head of the octopus represents <i>te Whānau</i></span><span lang="EN-US">, the eyes of the octopus as <i>waiora</i></span><span lang="EN-US"> (total wellbeing for the individual and family) and each of the eight tentacles representing a specific dimension of health. The dimensions are interwoven and this represents the close relationship of the tentacles.<b></b></span></div><div class="MsoNormal"><br />
</div><div align="center" class="MsoNormal" style="text-align: center;"><br />
</div><div align="center" class="MsoNormal" style="text-align: center;"><span lang="EN-US" style="font-size: 14pt;"><b>Te Wheke</b></span><span lang="EN-US"><b></b></span></div></div><div style="font-family: Arial,Helvetica,sans-serif;"><span lang="EN-US" style="font-size: 12pt;"><b><br clear="ALL" style="page-break-before: auto;" /> </b></span> </div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEghZFDfOP9GTuga7uFxhkOJn1ZWXm80NMDKdYuZqbl6vC-9vslYGZPaouJjRLFoHEHOJX-adQL2Ntc_hm2GKD2JaoiG9YH6xA62AHIg_IemAMX5TGuoZFLNXXbCG2rvSycW-Ph8KY-RZY4h/s1600/annotated+wheke.small.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEghZFDfOP9GTuga7uFxhkOJn1ZWXm80NMDKdYuZqbl6vC-9vslYGZPaouJjRLFoHEHOJX-adQL2Ntc_hm2GKD2JaoiG9YH6xA62AHIg_IemAMX5TGuoZFLNXXbCG2rvSycW-Ph8KY-RZY4h/s320/annotated+wheke.small.jpg" width="286" /></a></div><br />
</div><div align="center" class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: center;"><span lang="EN-US" style="font-size: 11pt;"><b></b></span></div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><br />
</div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><span lang="EN-US" style="font-size: 16pt;"><b>THE MEDICINE WHEEL</b></span></div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><span lang="EN-US"><b>Native American Model of Health</b></span></div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><span lang="EN-GB">The tradition of the Medicine Wheel is ancient. The example at Bighorn, Wyoming (below) is between 300-800 years old and is part of a larger complex going back 7,000 years. It is thought to have been used for astronomical purposes and for ritual performances.<a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftn15" name="_ftnref15" title=""><span class="MsoFootnoteReference">[15]</span></a></span></div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><br />
</div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; margin-right: -17pt;"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgG1AlUALT7DSR8X0zRSLGsbUIl3HOP1rvaWzKexHGn6OYIe4zj6rltUaYmr2BKytsNvonJ0ITJizhqnkq5u2rB5DcJgwOe0PIjYuBW3YKNMrMeonxt9QnxGi5g0GW-xrUbRHBMvVwI9qKR/s1600/TR+Medicine+Wheel+080525.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgG1AlUALT7DSR8X0zRSLGsbUIl3HOP1rvaWzKexHGn6OYIe4zj6rltUaYmr2BKytsNvonJ0ITJizhqnkq5u2rB5DcJgwOe0PIjYuBW3YKNMrMeonxt9QnxGi5g0GW-xrUbRHBMvVwI9qKR/s320/TR+Medicine+Wheel+080525.jpg" width="320" /></a></div> </div><div align="center" class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; margin-right: -17pt; text-align: center;">Medicine Wheel, Bighorn County, Wyoming</div><div align="center" class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; margin-right: -17pt; text-align: center;"><br />
</div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; margin-right: -17pt; text-align: justify;">There are many versions of the Medicine Wheel, and not all tribal groups attribute the same characteristics to it. For simplicity, I will refer to the Lakota Medicine Wheel (below).</div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><br />
</div><div align="center" class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: center;"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEghjAEeyakuSA7n7MkXAYWsU39IOvuAzqkDdA2dDQykKdfobiT2jB1R7nPYWtPmlE4IJvaUT1Re8DfnqspML3rTvPKL61RjrfXUky60MXDSYiXUxvykJ2GGKfmhFYypBowTY5J31vPGaG4s/s1600/MedicineWheelChart.gif" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEghjAEeyakuSA7n7MkXAYWsU39IOvuAzqkDdA2dDQykKdfobiT2jB1R7nPYWtPmlE4IJvaUT1Re8DfnqspML3rTvPKL61RjrfXUky60MXDSYiXUxvykJ2GGKfmhFYypBowTY5J31vPGaG4s/s1600/MedicineWheelChart.gif" /></a></div><span lang="EN-GB" style="font-size: 16pt;"><b><br />
</b></span></div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif;"><br />
</div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;">In traditional Lakota society, the Medicine Wheel is represented as a circle or hoop divided into four quadrants – one for each of the Four Directions – East, South, West and North. Each quadrant is represented by a different colour ( in counter-clockwise order – (yellow, white, black and red), four gifted elements, (fire /sun, air/animals, earth/minerals and water/plants), different aspects of being (Spirit, Mind, Physical and Emotion) and four different periods of life (infancy, adolescence, adulthood, Elderhood).</div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><br />
</div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;">While the quadrants are apparently in opposition to each other, they are all connected by the hoop, which represents the circle of life. The centre of the Medicine Wheel is the locus of the Self, where all of the different elements of personality are resolved and where, in microcosm, the macrocosmic (worldly) aspects of life find their expression. In our modern world we tend to allocate different aspects of our lives to different specialists. The spiritual aspect is assigned to the priest, the mental aspect to the teacher or psychiatrist, the physical to the physician and the emotional aspect of our lifes is shared with our friends and relatives. This places the locus of control external to the individual. By comparison, in the Medicine Wheel, the individual is placed at the centre of the wheel, at the locus of control, and is therefore seen as responsible for their own spiritual, mental, physical and emotional health.</div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><br />
</div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;">Within this conceptual framework, illness is seen as a state of imbalance between the four areas of life. The role of the traditional healer being to help the individual regain balance through prayer (spirit), meditation (mind), herbal medicine (plants) and getting in touch with their emotions.</div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><br />
</div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;">There are attempts current to integrate the Medicine Wheel cosmology with elements of western psychotherapy. A leading proponent of this movement is Dr. Joseph Gone, a member of the Gros Ventre Nation of Montana. He is an associate professor of Clinical Psychology and American Culture (Native American Studies) at the University of Michigan at Ann Arbor, specialising in finding more appropriate ways of treating his Native American clients.<a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftn16" name="_ftnref16" title=""><span class="MsoFootnoteReference">[16]</span></a></div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><br />
</div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><span lang="EN-US" style="font-size: 16pt;"><b>THE DINE´E (NAVAJO) MODEL</b></span></div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><span lang="EN-US">Similar to the Four Directions/Sacred Hoop model suggested by Joe Gone, the Dineé or Navajo model of health usually are in the form of a circle, usually including the Four Directions, often in the form of sand paintings like the one below. Unlike Gone’s model, they involve multiple symbolic representations, each expressed differently and used in differing ritual practices to achieve ‘balance’ in the universe, </span><span style="color: black;">The many complex Navajo healing ceremonies or "ways" use songs, chants, sand paintings, sacred objects, and dance to recreate or enact stories and events that link ceremonial participants to their sacred origins, thus connecting them to the spirit world where balance can be restored. Each different design or model is used for a different ceremony, officiated and facilitated by a <i>hataali</i></span><span style="color: black;"> (singer). Ceremonies or ‘sings’ can take days and may involve the entire extended family of the seeker in the process. Preparations can take months, and the process of bringing everyone together plays an important part in the reestablishment of balance in the social realm. Such ceremonies are time-consuming and expensive and are rarely performed in modern times, save in times of dire need.<a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftn17" name="_ftnref17" title=""><span class="MsoFootnoteReference">[17]</span></a></span></div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><br />
</div><div align="center" class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; margin-right: -3.5pt; text-align: center;"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgEOwNyWA8Mb9ttgVwKioEZfB5OcbgDwEBcKkA85SOTm-wwqt6wAI5Pq1TV7ZFgqd_NFg7zuCzBQYWVoSuRzqRFP0a_-aFqjKeUnCZrxCvKsa9_Ow7MG_v3cL3-ucV1D4JzOTRX5LeW8NTh/s1600/BL0515.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgEOwNyWA8Mb9ttgVwKioEZfB5OcbgDwEBcKkA85SOTm-wwqt6wAI5Pq1TV7ZFgqd_NFg7zuCzBQYWVoSuRzqRFP0a_-aFqjKeUnCZrxCvKsa9_Ow7MG_v3cL3-ucV1D4JzOTRX5LeW8NTh/s1600/BL0515.jpg" /></a> </div><div class="separator" style="clear: both; text-align: center;"><span lang="EN-US" style="font-size: 10pt;">Navajo sand painting: The Slayer of Alien Gods<a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftn18" name="_ftnref18" title=""><span class="MsoFootnoteReference">[18]</span></a> </span> </div><div class="separator" style="clear: both; text-align: center;"><br />
</div><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgvxi9j2WdsQqYVtz3QWLSyTQPiJlTLwiRQ8BhbRC4OROyeLmgMWPA2b-ZGiZ7F6X-qyxKytDd97sKXkaPn5nliX1ZrfT6pYvOnKJhdKL98RBcCgfRacANvagSPThBf0UK7URoJ6PV4qNPD/s1600/navajo+singing.small.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgvxi9j2WdsQqYVtz3QWLSyTQPiJlTLwiRQ8BhbRC4OROyeLmgMWPA2b-ZGiZ7F6X-qyxKytDd97sKXkaPn5nliX1ZrfT6pYvOnKJhdKL98RBcCgfRacANvagSPThBf0UK7URoJ6PV4qNPD/s1600/navajo+singing.small.jpg" /></a><span lang="EN-US" style="font-size: 10pt;"> </span><br />
<span lang="EN-US" style="font-size: 10pt;">Singer building a Whirling Log sand-painting<a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftn19" name="_ftnref19" title=""><span class="MsoFootnoteReference">[19]</span></a></span></div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; margin-right: -21.5pt; text-align: justify;"><br />
</div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; margin-right: -21.5pt; text-align: justify;"><span lang="EN-US" style="font-size: 16pt;"><b>MANDALA</b></span></div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; margin-right: -21.5pt; text-align: justify;"><span lang="EN-US">There is an interesting relationship between the Sacred Hoop/Four Directions model, the sand-paintings of the Dineé ritual practices and the <i>Mandala</i></span><span lang="EN-US"> (a Sanskrit word meaning “circle”) commonly associated with Tibetan Buddhism, which are also used in ritual practices to “restore balance” – in this case through an identification with and ultimately the achievement of a transcendent statein which <i>Maya - </i></span><span lang="EN-US">the “veil of illusion” is removed and the ultimate reality of the universe is apprehended. The mandala thus operates as a gateway or connection between the <i>macrocosm </i></span><span lang="EN-US">or outer world and the <i>microcosm </i></span><span lang="EN-US">or inner world of the individual. </span></div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; margin-right: -21.5pt; text-align: justify;"><br />
</div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; margin-right: -21.5pt; text-align: justify;">The basic form of most Hindu and Buddhist mandalas is a square with four gates containing a circle with a centre point. Each gate is in the shape of a T. In some forms of Tibetan Buddhism, mandalas have been developed into sand-painting similar to the Dineé practice. Mandala are key instruments in creating a <i>sacred space </i><span style="font-style: normal;">for the practice of meditation, or trance-induction the goal being the attainment of a state of Enlightenment through offering access to progressively deeper levels of the unconscious, ultimately assisting the experience of a mystical sense of oneness with the ultimate unity from which the cosmos in all its manifold forms arises.<a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftn20" name="_ftnref20" title=""><span class="MsoFootnoteReference">[20]</span></a></span><span lang="EN-US" style="font-size: 10pt;"></span></div><div align="center" class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; margin-right: -21.5pt; text-align: center;"><br />
</div><div align="center" class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: center;"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgc9_ngqIvgyR9w3IKZTH9ux3nSSWHSqpUmjm7_XQZTEIv53fUYsxaBAggjQGdmXN1g4jm0QqkKNucLVKesOpDUT43L1nWVX6nmgGnYvE36HatGYlWBMg1Hgz8t871klg3ES3I794uJZoIb/s1600/Picture+1.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><br />
</a></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjc1ErOvjHpgqe4LlGYQdvavtHD0FlxpRSJ9rFq7nROmqTxWR9cZmOggEmo9-STN_q0W49i6uLy8IAkfonCKf3C39x9F0tOCKQ6bcvNKTuCYGLbXDgJh4H_fT-i4aOTRCNDOAWCk5RhlxKS/s1600/mandala.small.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjc1ErOvjHpgqe4LlGYQdvavtHD0FlxpRSJ9rFq7nROmqTxWR9cZmOggEmo9-STN_q0W49i6uLy8IAkfonCKf3C39x9F0tOCKQ6bcvNKTuCYGLbXDgJh4H_fT-i4aOTRCNDOAWCk5RhlxKS/s320/mandala.small.png" width="257" /></a> </div><div class="separator" style="clear: both; text-align: center;">Vajradhatu Mandala </div><div class="separator" style="clear: both; text-align: center;"><br />
</div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgc9_ngqIvgyR9w3IKZTH9ux3nSSWHSqpUmjm7_XQZTEIv53fUYsxaBAggjQGdmXN1g4jm0QqkKNucLVKesOpDUT43L1nWVX6nmgGnYvE36HatGYlWBMg1Hgz8t871klg3ES3I794uJZoIb/s1600/Picture+1.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgc9_ngqIvgyR9w3IKZTH9ux3nSSWHSqpUmjm7_XQZTEIv53fUYsxaBAggjQGdmXN1g4jm0QqkKNucLVKesOpDUT43L1nWVX6nmgGnYvE36HatGYlWBMg1Hgz8t871klg3ES3I794uJZoIb/s1600/Picture+1.jpg" /></a><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgc9_ngqIvgyR9w3IKZTH9ux3nSSWHSqpUmjm7_XQZTEIv53fUYsxaBAggjQGdmXN1g4jm0QqkKNucLVKesOpDUT43L1nWVX6nmgGnYvE36HatGYlWBMg1Hgz8t871klg3ES3I794uJZoIb/s1600/Picture+1.jpg" style="margin-left: 1em; margin-right: 1em;"> </a></div></div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif;"> Sri Yantra Mandala</div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><br />
</div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><span lang="EN-US">The use of the mandala has also played an important role in nthe development of some Western forms of psychotherapy.</span><span lang="EN-US" style="font-size: 16pt;"><b> </b></span>Taking his lead from the ancient Taoist text, <i>The Secret of the Golden Flower, t</i><span style="font-style: normal;">he Swiss psychoanalyst Carl Jung saw the mandala as "a representation of the unconscious self."<sup>[ </sup>Working with schizophrenics, he believed his paintings of mandalas enabled him to identify emotional disorders and work towards wholeness in personality.<a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftn21" name="_ftnref21" title=""><span class="MsoFootnoteReference">[21]</span></a> He also believed that the construction of mandalas enabled individuals towards a state of </span><i>individuation </i><span style="font-style: normal;">through a process of action and reflection</span><i>.<a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftn22" name="_ftnref22" title=""><span class="MsoFootnoteReference">[22]</span></a></i></div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><br />
</div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><span lang="EN-US" style="font-size: 16pt;"><b>WESTERN ADAPTATION OF TRADITIONAL MODELS</b></span></div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><span lang="EN-US">All of these pre-Enlightenment models – Te Pae Mahutonga (the Southern Cross constellation), the <i>Whare Nui</i></span><span lang="EN-US"> (Meeting House), Te Wheke (the Octopus), the Ayurvedic system, Sacred Hoop and Four Directions and the Mandalas - all share common features. </span></div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><br />
</div><ul style="font-family: Arial,Helvetica,sans-serif;"><li><span lang="EN-US">They are all concerned with prevention rather than cure – with “living right” at every level of existence.</span></li>
<li><span lang="EN-US">They are all integrative, encompassing all aspects of material, emotional and spiritual existence. </span></li>
<li><span lang="EN-US">They see all of these aspects as <i>seamlessly</i></span><span lang="EN-US"> connected, so that (in terms of treatment) it is possible to move between these aspects, perhaps influencing one (the physical) through the medium of another (the spiritual).</span></li>
<li><span lang="EN-US">They all speak to the issue of <i>relationships - </i></span><span lang="EN-US">to individuals, to family, to society, to the environment and to the world of spirit. </span></li>
<li><span lang="EN-US" style="font-size: 16pt;"><span style="font-size-adjust: none; font-size: 7pt; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"></span></span><span lang="EN-US">They also each draw on symbols and metaphors that are of direct cultural relevance to their respective peoples, (for Māori , the Southern Cross, the Octopus, the Meeting House etc.) and these symbols too, speak about relationships – the relationship of the economy, of the environment, of a strong and autonomous cultural identity, of harmonious human relations, of the ability to openly express feelings, and of the ability to pursue creative thought and action – to the issue of personal health. </span></li>
<li><span lang="EN-US" style="font-size: 16pt;"><span style="font-size-adjust: none; font-size: 7pt; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span lang="EN-US">They all imply the active participation of the individual through “right living” </span></li>
<li><span lang="EN-US">They all either implicitly or explicitly refer to the concept of <i>balance.</i></span></li>
<li><span lang="EN-US">They all suggest implicitly that the “cure” for an “illness” may require the readjustment or rebalancing of these relations and that the “individual” has an active part to play in the process.</span></li>
<li><span lang="EN-US">They all contrast strongly with the Western biomedical model of health which sees the physician as the <i>dispenser</i></span><span lang="EN-US"> of commodified cures to a passive and “patient” recipient. </span></li>
<li><span lang="EN-US">They all characterize the individual not as an isolated entity but rather as a <i>social</i></span><span lang="EN-US"> identity – enmeshed (constructed one might say) in a web of relations (social, cultural, family etc. </span></li>
</ul><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><br />
</div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><span lang="EN-US" style="font-size: 16pt;"><b>A MOMENTARY REFLECTION: R. D. LAING</b></span></div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><span lang="EN-US">The anecdotal evidence seems to be that the application of Western biomedical models to indigenous communities has limited and possibly detrimental effect in that they cuts across cultural belief systems that are closely linked to identity. And indeed, if the statistics are to be believed, then minority indigenous peoples in all of the colonized countries (America, Canada, Australia and New Zealand etc.) place them at the very bottom of the well-being tables. They suffer the highest rates of drug and alcohol addiction, suicide, imprisonment and physical ill health.</span></div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><br />
</div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><span lang="EN-US">Psychologists and psychiatrists like Joseph Gone – who are members of indigenous communities who have learned their professional disciplines in Western academies face a dilemma. Recognising the close link between culture and identity, they struggle to apply Western biomedical models in situations where these can be counterproductive, and where they may even directly conflict with the cultural beliefs and heritage of the clients they work with. Two examples will suffice to make the point.</span></div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><br />
</div><ol start="1" style="font-family: Arial,Helvetica,sans-serif; margin-top: 0in;" type="1"><li class="MsoNormal" style="text-align: justify;"><span lang="EN-US">Western models of the Self are largely influenced by the models created by the Developmental Psychologist Jean Piaget. Piaget developed his theories through work with white middle class Swiss children (including his own). The models conceive of the self as an autonomous being whose development follows predictable and uniform patterns that bear no relationship to the context in which they are shaped. Deviations from the developmental pattern are automatically labeled “abnormal” even though, in a different cultural context (let’s say a tribal setting with extended families and very different cultural and ritual practices) they may be very normal indeed. An acceptance of the Piageian model automatically predisposes a colonising Eurocentric interpretation (and imposition) of normality across cultural boundaries.</span></li>
<li class="MsoNormal" style="text-align: justify;"><span lang="EN-US">Using a Western analytic, the “normal” diagnosis for a person who hears voices of people who are not present would be that he or she is possibly schizophrenic. To an indigenous person engaged in ritual practices, the hearing of voices may signify the beginning of dialogue with ancestors or spirit guides which might be extremely beneficial to that person’s life and future actions. </span></li>
</ol><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><br />
</div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><br />
</div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><span lang="EN-US">In the 1960s and 1970s the Scottish psychiatrist R. D. Laing gained a degree of fame and notoriety because of his radical views about schizophrenia – views that resonate with these two examples. The theories that he developed revolved around issues of identity and family relations in ways that support somewhat the pre-Enlightenment and indigenous perspectives that I have described.</span></div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><br />
</div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;">Laing had graduated in Medicine from Glasgow University, before joining the army as a psychiatrist. From there he moved eventually to the <b><span style="font-weight: normal;">Tavistock Institute for Human Relations</span></b>, where he worked until 1964 and where he developed his theories of family relations and psychosis. Much like the Marxist psychiatrist <b><a href="http://www.tonywardedu.com/content/view/329/123/"><b><span style="color: black; font-weight: normal; text-decoration: none;">Erich Fromm</span></b></a></b><span style="font-weight: normal;">, Laing developed a theory of psychosis that was linked directly to and critical of the social processes and structures of capitalism. He began at the Tavistock by engaging in research (with colleagues Aaron Esterson and Phillip Lee) that charted the interactions and communications within families. They discovered that these (mis)-communications could lead to schizogenic experiences of family members that were connected to family politics and exclusions. Extrapolating from this research he drew parallels with the processes and structures in the wider society. At the core of his theory was the process by which someone is labelled psychotic. From this Laing formulated theories that linked definitions and categorisations of madness with structures and processes of power, implicating in the process the entire discipline of psychiatry as a repressive system of social control. </span></div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><br />
</div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;">With colleague <b><a href="http://en.wikipedia.org/wiki/David_Cooper_%28psychiatrist%29"><b><span style="color: black; font-weight: normal; text-decoration: none;">David Cooper</span></b></a></b><span style="font-weight: normal;"> he formed the </span><b><a href="http://www.philadelphia-association.co.uk/"><b><span style="color: black; font-weight: normal; text-decoration: none;">Philadelphia Association</span></b></a></b><span style="font-weight: normal;">, devoted to the non-abusive and non-repressive care of the emotionally disturbed. In the tradition of </span><b><a href="http://www.tonywardedu.com/content/view/329/123/"><b><span style="color: black; font-weight: normal; text-decoration: none;">Franz Fanon</span></b></a></b><span style="font-weight: normal;"> and along with Cooper, <b><span style="font-weight: normal;">Foucault</span></b></span><b>,</b><span style="font-weight: normal;"> and </span><b><a href="http://en.wikipedia.org/wiki/Thomas_Szasz"><b><span style="color: black; font-weight: normal; text-decoration: none;">Thomas Szasz,</span></b></a></b><span style="font-weight: normal;"> Laing became renowned as one of the proponents of </span><b><a href="http://en.wikipedia.org/wiki/Anti-psychiatry"><b><span style="color: black; font-weight: normal; text-decoration: none;">Anti-Psychiatry</span></b></a></b><span style="font-weight: normal;"> and their work remains up to the present a benchmark of critical analysis and an indictment of the psychiatric profession and the state institutions and pharmaceutical companies that it supports. His critical analysis tied the person’s state of well-beingness to the social, political, economic, material and emotional environmental. Rather than focus on the separated individual, Laing looked to the society and environment in which that person lived, and, like Fromm, he came to the conclusion that we live in a largely insane world, and that the labelling and diagnosis of mental illness constituted a form of social control with racist implications. He linked all of these (psychotic) systems back to the exigencies of capitalism, without directreference to the Marxist Base-Superstructure metaphor. Along with colleague and fellow existential psychoanalyst David Cooper, he attempted to explicate this relationship by reconciling the Existenjtialism of Sartre with Marxism.<a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftn23" name="_ftnref23" title=""><span class="MsoFootnoteReference">[23]</span></a></span></div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><br />
</div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><span lang="EN-US" style="font-size: 16pt;"><b>A WESTERN INTERPRETATION AND INTEGRATION</b></span><span lang="EN-US">.</span></div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><span lang="EN-US">In 2000 I was invited by Ngati Porou Hauora - a small Māori Tribal Health provider (situated on the remote East Coast of the North Island of Aotearoa-NewZealand) – to develop a refurbishment and development plan for their small hospital at Te Puia Springs. Working closely with the Māori community and with the staff of the hospital, we (my undergraduate Architecture students and I) developed a model of Health that seemed to encapsulate all of the characteristics that are so common to indigenous systems and at the same time so different from the western biomedical model, while at the same time not being tied or linked to any geophysical or cultural symbology or metaphor.</span></div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><br />
</div><div align="center" class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: center;"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhyySHvcj2glMFauiRCrP7PaCsVbR_hyphenhyphenmkgO28jDHDVquNAAn1HwM-_Ua0-sMnIjPLvMdfethBUQYzng1piq4NajjJbSjC1_SGG-be3ejBfuKQTK5VT5_9DXHueVjhsqXflJzFDoKkvuU7B/s1600/hauora+model.small.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhyySHvcj2glMFauiRCrP7PaCsVbR_hyphenhyphenmkgO28jDHDVquNAAn1HwM-_Ua0-sMnIjPLvMdfethBUQYzng1piq4NajjJbSjC1_SGG-be3ejBfuKQTK5VT5_9DXHueVjhsqXflJzFDoKkvuU7B/s1600/hauora+model.small.jpg" /></a></div><span lang="EN-GB"><br />
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</div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><span lang="EN-GB">The model was useful in that it allowed us, as a group of architects, planners and designers, to engage with the issue of Māori Health in a multi-disciplinary way, ensuring that we did not corral ourselves into a mindset suggesting that a building solution might be the only option. We were able in this way to look at the building design as a means to creating employment in the community, at the potential for institutional self-sufficiency and the sustainability of natural resources. The building itself was able to be designed to incorporate important features of spirituality (like the constant views of <i>Hikurangi</i></span><span lang="EN-GB"> the sacred tribal mountain) as well as social and cultural factors (a separate room for Whānau to live-in, a community library, staff and elderly housing, etc.) Yet beyond these practical matters, we also took the design process itself into the community so that the discussions around issues of community health and well-being could become empowering to the community, could reinforce its sense of cultural autonomy and identity.</span></div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><br />
</div><div align="center" class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: center;"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgiwtge3H2GfoBXUust-OK1d2k-s15PQ7ZyzvaD-rsKb2QiECUlJoPT8GTq05bUFx6BK_-omWNIWHRG-4g-tcmm8Q-nYBDuB5M73MTC3MaFDxpydQSOKle7lTt-knsKhJYQYxRs-mIBWTC2/s1600/entrance.small.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="178" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgiwtge3H2GfoBXUust-OK1d2k-s15PQ7ZyzvaD-rsKb2QiECUlJoPT8GTq05bUFx6BK_-omWNIWHRG-4g-tcmm8Q-nYBDuB5M73MTC3MaFDxpydQSOKle7lTt-knsKhJYQYxRs-mIBWTC2/s320/entrance.small.jpg" width="320" /></a></div><span lang="EN-GB" style="font-size: 16pt;"><b><br />
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</div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><span lang="EN-GB" style="font-size: 16pt;"><b>WHĀNAU ORA</b></span></div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><br />
</div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><span lang="EN-GB">Responding to the relatively poor health statistics for Māori, the Māori community has been successful in initiating a new policy of Healthcare that largely addresses the previous disparities between the Western biomedical model and the indigenous models I have described. In June 2010, the New Zealand Government – at the insistence of the minority Māori Party initiated a new programme of wellness intervention – <i>Whānau Ora</i></span><span lang="EN-GB">, designed specifically to aid Māori families, but available to all New Zealanders. Whānau Ora is </span>an inclusive approach to providing services and opportunities to whānau (families) across New Zealand. It empowers whānau as a whole, rather than focusing separately on individual whānau members and their problems.</div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif;"><br />
</div><ul style="font-family: Arial,Helvetica,sans-serif;"><li><span lang="EN-US">Whānau Ora is an inclusive, culturally-anchored approach to provide services and opportunities to Whānau and families across New Zealand.</span></li>
<li><span lang="EN-US">The Taskforce on Whānau-Centred Initiatives identified six goals that suggest that Whānau outcomes will be met when Whānau are: self-managing; living healthy lifestyles; participating fully in society; confidently participating in Te Ao Māori; economically secure and successfully involved in wealth creation; and cohesive, resilient and nurturing.</span></li>
<li><span lang="EN-US" style="font-size: 16pt;"><span style="font-size-adjust: none; font-size: 7pt; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"></span></span><span lang="EN-US">It empowers Whānau and families as a whole, rather than separately focusing on individual family members and their problems.</span></li>
<li><span lang="EN-US">It also requires multiple Government agencies to work together with Whānau and families rather than separately with individual family members</span></li>
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</div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><span lang="EN-US">The intention is to deliver healthcare for Māori, by Māori in a Māori way, consistent with Māori beliefs and cultural practices. The new legislation brings about a fundamental structural change in the Health delivery system, consistent with the needs of New Zealand’s indigenous population. The programme cannot fail to be successful in many of its aims, yet it remains to be seen whether improvements will carry through into the areas of labeling, diagnostic stigmatizing, over-proscription of mind-altering medications, and the (political and) social control functions of the pharmaceutical industry. We are fortunate, in New Zealand, that the Ritalin plague has not yet fully inundated our shores, and this despite the fact that in 1984, New Zealand was the first of the developed countries to engage in the now-failed global free-market experiment..</span></div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><br />
</div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><span lang="EN-US" style="font-size: 16pt;"><b>CAPITALISM AND HEALTH</b></span></div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><span lang="EN-US">The displacement and attempted destruction of traditional indigenous health perspectives and practices was not the first cultural assault in the colonization process. It only happened after the first genocidal strategy – the destruction of self-sufficient indigenous economies and the forced dependence upon the State. In the US this was accomplished by displacing agrarian communities and by the strategic eradication of the great bison herds upon which the nomadic communities depended. Elsewhere, as in New Zealand, the confiscation of native lands was the primary genocidal strategy.<a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftn24" name="_ftnref24" title=""><span class="MsoFootnoteReference">[24]</span></a> The attempted destruction of indigenous culture <i>followed</i></span><span lang="EN-US"> the destruction of indigenous economies. Fortunately the process was never completely successful, and indigenous communities have retained their cultural identities and many of their cultural beliefs and practices down to the present time. Yet they still face an increasing threat from the effects of globalization and free-market economic ideologies that continue to promulgate modes of chemical social control and (when that fails) criminalization.</span></div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><br />
</div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><span lang="EN-US">The question must therefore be asked, whether these indigenous perspectives on different aspects of cultural existence – health, education, justice etc. have anything to offer beyond the identity needs of their own communities? Do they provide a vehicle whereby we might reinvigorate the life of the wider community, reinstating a more holistic approach to our conception of what it might mean to be a healthy human being? Is the promise of the Whānau Ora programme to serve the needs of all New Zealanders – Maori and non-Maori - realistic, and if so, can it go some way to reconstructing the quality of life that has been so diminished over the last twenty years of economic assault?</span></div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><br />
</div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><span lang="EN-US">When phrased like this, the answer must be a resounding No! Whatever benefits the programme may have (and they may be many) they will still not address the root cause of our health problems – the impoverishment of the wider community by an elite capitalist class who have bled the poor in their lust for increased profit. The impact of the shift in the global economy has been most strongly felt by the poor and the disenfranchised. The myth of the “trickle down” economy has been well and truly blown as the poverty gap has widened and as increasing numbers of the middle class have fallen below the poverty line. In the face of high domestic unemployment and the creation of a global labour market. Labour itself has become dramatically polarized as increasing numbers of women, minority indigenes and people of colour become trapped in low-paid insecure work or welfare dependency. As Mclaren rightly notes, in the face of an apparent victory for global capitalism, the predisposition of critical theorists to focus on issues of difference, voice and cultural identity at the expense of <i>class</i></span><span lang="EN-US"> is to collude with the power status quo.<a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftn25" name="_ftnref25" title=""><span class="MsoFootnoteReference">[25]</span></a> While issues of cultural identity may be crucial at the local level, they tend to insignificance at the global level, where the shifts in capital have occurred. And while it is possible to discuss and even address issues of environmental and economic sustainability locally, it must never be forgotten that the greatest unsustainability of all – capitalism and the private ownership of global resources – is the ultimate cause.</span></div><div style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><span lang="EN-US" style="font-size: 12pt;">Yet there is a danger here too, that all too often, Marxist theorists have neglected to embrace at their cost. The predisposition to consider <i>class</i></span><span lang="EN-US" style="font-size: 12pt;"> as an overriding social category at the expense of culture has contributed to some notable socialist failures. Following the Nicaraguan Revolution in 1979, the Sandinista Government failed to address the concerns of the Atlantic Coast Miskito, Sumo and Rama Amerindian peoples, who in December 1981 found themselves in conflict with the authorities following the government's efforts to nationalize Indian land. Their concerns included:</span></div><ul style="font-family: Arial,Helvetica,sans-serif;" type="disc"><li class="MsoNormal" style="text-align: justify;"><span lang="EN-US">Unilateral natural resource exploitation policies which denied Indians access to much of their traditional land base and severely restricted their subsistence activities.</span></li>
<li class="MsoNormal" style="text-align: justify;"><span lang="EN-US">Forced removal of at least 10,000 Indians from their traditional lands to relocation centers in the interior of the country, and subsequent burning of some villages.</span></li>
<li class="MsoNormal" style="text-align: justify;"><span lang="EN-US">Economic embargoes and blockades against native villages not sympathetic to the government.</span></li>
</ul><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><span lang="EN-US">Under the banner of national unity and in an attempt to forge a national socialist economy, the Sandinistas failed to address issues of cultural and geographical autonomy to their cost. The Indians instead aligned themselves with the counter-revolutionary forces (the Contras) who were funded and trained by the Reagan administration and the CIA, and the continuing counter-insurgency war (as well as the US initiated economic blockade and the mining of Nicaraguan harbours) drained the Nicaraguan economy and ultimately led to the demise of the Sandinista Revolution.<a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftn26" name="_ftnref26" title=""><span class="MsoFootnoteReference">[26]</span></a></span></div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><span lang="EN-US">The balance, then, between the global socialist imperative, and the need to address local issues of cultural autonomy and self-sufficiency is key to any attempt to forge an anti-capitalist movement. This balance cannot be universally prescribed, but has to emerge from a dialogue in which global causes can be compared to local effects, and where local grievances can be addressed without resorting to the imposition of totalizing strategies. Academics have a role to play in this dialogue, but to do so, they must engage with the community directly in a shared attempt to demystify causes and effects and to develop consensus solutions. For academics, the development of anti-Capitalist programmes, strategies and coalitions must therefore be an essential component of their theorizing in this globalised capital Empire. The amelioration of the pain and hardship experienced by the poor through programmes such as </span><span lang="EN-GB"><i>Whānau Ora</i></span><span lang="EN-US"> can only be a stepping-stone in this long journey back to health and sanity</span></div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><br />
</div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><span lang="EN-US">Tony Ward</span><span lang="EN-US"> </span></div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><span lang="EN-US">November 2010</span><span lang="EN-GB"></span></div><div style="font-family: Arial,Helvetica,sans-serif;"><br />
<hr align="left" size="1" width="33%" /><div id="ftn1" style="text-align: justify;"><div class="MsoFootnoteText" style="margin-left: 0.5in; text-indent: -0.5in;"><span style="font-size: x-small;"><a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference">[1]</span></a></span><span style="font-size: x-small;"> “Top 50 Pharmaceutical Companies Charts & Lists<i>”, Med Ad News</i></span><span style="font-size: x-small;">, September 2007.</span></div><div class="MsoFootnoteText" style="margin-left: 0.5in; text-indent: -0.5in;"><span style="font-size: x-small;"> <i>Has the Pharmaceutical Blockbuster Model Gone Bust?</i></span><span style="font-size: x-small;">, Bain & Company press release, December 8, 2003</span></div></div><div id="ftn2" style="text-align: justify;"><div class="MsoFootnoteText" style="margin-left: 0.5in; text-indent: -0.5in;"><span style="font-size: x-small;"><a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference">[2]</span></a></span><span style="font-size: x-small;"> R. Jeffrey Smith and Jeffrey H. Birnbaum, “Drug Bill Demonstrates Lobby’s Pull”, <i>Washington Post, </i></span><span style="font-size: x-small;">Friday, January 12, 2007</span></div></div><div id="ftn3" style="text-align: justify;"><h1 style="margin: 0in 0in 0.0001pt 0.5in; text-indent: -0.5in;"><span style="font-size: x-small;"><a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference"><span style="font-weight: normal;">[3]</span></span></a></span><span style="font-size: x-small;"> </span><span style="font-size: x-small; font-weight: normal;">Dan Eggen and Kimberly Kindy, “Familiar Players in Health Bill Lobbying: Firms Are Enlisting Ex-Lawmakers, Aides”, <i>Washington Post, </i></span><span style="font-size: x-small; font-weight: normal;">Monday, July 6, 2009</span></h1></div><div id="ftn4" style="text-align: justify;"><div class="MsoNormal" style="margin-left: 0.5in; text-indent: -0.5in;"><span style="font-size: x-small;"><a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftnref4" name="_ftn4" title=""></a></span><span lang="EN-US" style="font-size: x-small;">[4] Health Care for America Now, “Health Insurers Break Profit Records as 2.7 Million Americans Lose Coverage”, Report, Feb. 2010. <i>http://healthcareforamericanow.org/site/content/reports/</i></span></div></div><div id="ftn5" style="text-align: justify;"><div class="MsoFootnoteText" style="margin-left: 0.5in; text-indent: -0.5in;"><span style="font-size: x-small;"><a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftnref5" name="_ftn5" title=""><span class="MsoFootnoteReference">[5]</span></a></span><span style="font-size: x-small;"> The DSM was first published in 1952. At that time, it contained only 66 disorders with short lists of symptoms for each and some discussion of the believed cause of the various disorders (Holmes). In 1968, the number of disorders was expanded to just over 100 with the publication of Edition II. Edition III of the Manual (1979) introduced a multiaxial diagnostic system of five scales. The DSM-IV is the current edition of the manual and was first published in 1994. This edition presents nearly 400 disorders. DSM-5 is currently being compiled and can be expected to identify substantially more disorders.</span></div></div><div id="ftn6" style="text-align: justify;"><div class="MsoNormal"><span style="font-size: x-small;"><a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftnref6" name="_ftn6" title=""><span class="MsoFootnoteReference">[6]</span></a></span><span style="font-size: x-small;"> </span><span lang="EN-US" style="font-size: x-small;">Lewis Carroll, <i>Alice in Wonderland</i></span><span lang="EN-US" style="font-size: x-small;">, 1865/1946, p. 28;( italics in original)</span></div></div><div id="ftn7" style="text-align: justify;"><div class="MsoNormal" style="margin-left: 0.5in; text-indent: -0.5in;"><span style="font-size: x-small;"><a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftnref7" name="_ftn7" title=""><span class="MsoFootnoteReference">[7]</span></a></span><span style="font-size: x-small;"> William B. Stiles, Michael Barkham, Elspeth Twigg, John Mellor-Clark and Mick Cooper, “</span><span lang="EN-US" style="font-size: x-small;">Effectiveness of cognitive-behavioural, person-centred and psychodynamic therapies as practiced in UK National Health Service settings” in: <i>Psychological Medicine</i></span><span lang="EN-US" style="font-size: x-small;">, Cambridge University Press 2006, 36, 555–566. See also: William B. Stiles, David, A. Shapiro and Robert Elliot, “Are All Psychotherapies Equivalent?”, <i>American Psychologist, </i></span><span lang="EN-US" style="font-size: x-small;">February 1986, pp. 165-180.</span></div></div><div id="ftn8" style="text-align: justify;"><div class="MsoFootnoteText" style="margin-left: 0.5in; text-indent: -0.5in;"><span style="font-size: x-small;"><a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftnref8" name="_ftn8" title=""><span class="MsoFootnoteReference">[8]</span></a></span><span style="font-size: x-small;"> For a brief overview see: Psychiatry is a Mental Disorder at: http://www.youtube.com/watch?v=bPOrD6xfDNo</span></div></div><div id="ftn9" style="text-align: justify;"><div class="MsoFootnoteText" style="margin-left: 0.5in; text-indent: -0.5in;"><span style="font-size: x-small;"><a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftnref9" name="_ftn9" title=""><span class="MsoFootnoteReference">[9]</span></a> </span><span style="font-size: x-small;">James Hillman, <i>The Myth of Analysis, </i></span><span style="font-size: x-small;">Harper Perennial, 1972. See also: R. D. Laing, <i>The Politics of Experience and the Bird of Paradise, </i></span><span style="font-size: x-small;">Penguin Books, Harmondsworth, 1967<i>,</i></span><span style="font-size: x-small;"> </span></div></div><div id="ftn10" style="text-align: justify;"><div class="MsoNormal" style="margin-left: 0.5in; text-indent: -0.5in;"><span style="font-size: x-small;"><a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftnref10" name="_ftn10" title=""><span class="MsoFootnoteReference">[10]</span></a> “</span><span lang="EN-US" style="font-size: x-small;">While ADHD drug treatment was generally on the rise throughout the 1970s and 1980s, use of psychiatric drugs to treat behavior problems increased dramatically after the U.S. Department of Education determined in 1991 that children with ADHD could qualify for special education services under the Individuals with Disabilities Education Act (IDEA). In the 1990s alone, there was over 700 percent increase in the use of Ritalin, with the U.S. consuming nearly 90 percent of the world’s supply of the drug. 2 By the year 2000, nurses delivered more medications in American schools for mental health conditions than for any other chronic condition, and more than half of all such medications were prescribed specifically for ADHD.” </span><span style="font-size: x-small;">See: </span><span lang="EN-US" style="font-size: x-small;">Gretchen B. LeFever, Increased Use of Psychiatric Drugs in American Schools<b>, </b></span></div><div class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: x-small;"><cite>www.lexingtoninstitute.org/library/.../increased-use-psychiatric-drugs.pdf</cite></span></div></div><div id="ftn11" style="text-align: justify;"><div class="MsoFootnoteText" style="margin-left: 0.5in; text-indent: -0.5in;"><span style="font-size: x-small;"><a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftnref11" name="_ftn11" title=""><span class="MsoFootnoteReference">[11]</span></a> </span><span style="font-size: x-small;">Between 1993 and 1997, neurologist Fred Baughman corresponded repeatedly with the Food and Drug Administration (FDA), the Drug Enforcement Agency (DEA), Ciba-Geigy (now Novartis, manufacturers of Ritalin), and top ADHD researchers around the country - including the National Institute of Mental Health - asking them to show him any article(s) in the peer-reviewed scientific literature constituting proof of a physical or chemical abnormality in ADHD and thereby qualifying it as a disease or a medical syndrome. Through sheer determination and persistence, Dr. Baughman eventually got these entities to admit that <i>no objective validation of the diagnosis of ADHD exists. See: </i></span><span style="font-size: x-small;">John Brteeding PhD.,<i> Does ADHD Really Exist</i></span><span style="font-size: x-small;">, The Natural Child Project : <a href="http://www.naturalchild.org/guest/john_breeding.html">http://www.naturalchild.org/guest/john_breeding.html</a> and: </span></div><div class="MsoFootnoteText" style="margin-left: 0.5in;"><span style="font-size: x-small;">Fred Braugman, MD., <i>Attention Deficit Hyperactivity Disorder</i></span><span style="font-size: x-small;">: <i>Exposing the Fraud of ADD and ADHD</i></span><span style="font-size: x-small;">., http://www.adhdfraud.com/</span></div></div><div id="ftn12" style="text-align: justify;"><div class="MsoFootnoteText" style="margin-left: 0.5in; text-indent: -0.5in;"><span style="font-size: x-small;"><a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftnref12" name="_ftn12" title=""><span class="MsoFootnoteReference">[12]</span></a> </span><span style="font-size: x-small;">Personal Communication with Daryl Baldwin, Director of the Myaamia Project. 10<sup>th</sup> Nov. 2010.</span></div></div><div id="ftn13" style="text-align: justify;"><div class="MsoFootnoteText" style="margin-left: 0.5in; text-indent: -0.5in;"><span style="font-size: x-small;"><a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftnref13" name="_ftn13" title=""><span class="MsoFootnoteReference">[13]</span></a> </span><span style="font-size: x-small;">These examples are taken directly from Maori Health: http://www.maorihealth.govt.nz/moh.nsf/fefd9e667cc713e9cc257011000678d8/1c22c439ddc5f5cacc2571bd00682750?OpenDocument</span></div></div><div id="ftn14" style="text-align: justify;"><div class="MsoNormal" style="margin-left: 0.5in; text-indent: -0.5in;"><span style="font-size: x-small;"><a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftnref14" name="_ftn14" title=""><span class="MsoFootnoteReference">[14]</span></a> </span><span lang="EN-US" style="font-size: x-small;">Durie, Mason (1999), ‘Te Pae Mahutonga: a model for Māori health promotion’, <i>Health Promotion Forum of New Zealand Newsletter </i></span><span lang="EN-US" style="font-size: x-small;">49, 2-5 December 1999.</span></div></div><div id="ftn15" style="text-align: justify;"><div class="MsoFootnoteText" style="margin-left: 0.5in; text-indent: -0.5in;"><span style="font-size: x-small;"><a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftnref15" name="_ftn15" title=""><span class="MsoFootnoteReference">[15]</span></a> </span><span style="font-size: x-small;">http://solar-center.stanford.edu/AO/bighorn.html</span></div></div><div id="ftn16" style="text-align: justify;"><div class="MsoNormal" style="margin-left: 0.5in; text-indent: -0.5in;"><span style="font-size: x-small;"><a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftnref16" name="_ftn16" title=""><span class="MsoFootnoteReference">[16]</span></a> </span><span style="font-size: x-small;">Joseph Gone, <i>The Red Road to Wellness: Cultural Reclamation in a Native First Nation Treatment Center</i></span><span style="font-size: x-small;">. Invited colloquium presentation, Department of Psychology, Miami University, Oxford, OH. Octiober 2009. See also: Joseph Gone, <i>Psychotherapy and Traditional Healing for American Indians: Exploring the Prospects for Therapeutic Integration.</i></span><span style="font-size: x-small;"> </span><span lang="EN-US" style="font-size: x-small;">The Counseling Psychologist, 38(2) 166–235, 2010 SAGE Publications;</span><span lang="EN-US" style="font-size: x-small;"> </span><span lang="EN-US" style="font-size: x-small;">James B. Waldram (ed.) Aboriginal Healing in Canada: Studies in Therapeutic Meaning and Practice, National Network for Aboriginal Mental Health Research, 2008.; Richard L. Roberts, Ruth Harper, Donna Tuttle-Eagle Bull and Lynn M. Heidman-Provost, “The Native American Medicine Wheel and Individual Psychology: Common Themes”, The Journal of Individual Psychology, Vol. 54, No.1, Spring, 1998, pp. 135-145; Robert C. Twigg and Dr. Thomas Hagen, “Going Back to the Roots, Vo: Usingn the Medicine Wheel in the Healing Process”, <i>First Peoples Child and Family Review</i></span><span lang="EN-US" style="font-size: x-small;"> l. 4, No. 1, 2009, pp. 10-19.</span></div></div><div id="ftn17" style="text-align: justify;"><div class="MsoFootnoteText" style="margin-left: 0.5in; text-indent: -0.5in;"><span style="font-size: x-small;"><a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftnref17" name="_ftn17" title=""><span class="MsoFootnoteReference">[17]</span></a> </span><span style="font-size: x-small;">Locke, R. F., <i>The Book of the Navajo</i></span><span style="font-size: x-small;">, Mankind Publishing Co., Los Angeles, 1979</span></div></div><div id="ftn18" style="text-align: justify;"><div class="MsoFootnoteText" style="margin-left: 0.5in; text-indent: -0.5in;"><span style="font-size: x-small;"><a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftnref18" name="_ftn18" title=""><span class="MsoFootnoteReference">[18]</span></a> </span><span style="font-size: x-small;">Madelyn Iris, “Life in Balance”, The Park Ridge Center for Health, Faith and Ethics. See: </span><br />
<span style="font-size: x-small;"> http://www.parkridgecenter.org/Page126.html</span></div></div><div id="ftn19" style="text-align: justify;"><div class="MsoFootnoteText" style="margin-left: 0.5in; text-indent: -0.5in;"><span style="font-size: x-small;"><a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftnref19" name="_ftn19" title=""><span class="MsoFootnoteReference">[19]</span></a> </span><span style="font-size: x-small;">From: </span><span style="font-size: x-small;">José and Maria Arguelles, <i>Mandala,</i><i> </i></span><span class="citationbook" style="font-size: x-small;">Shambhala, 1995.</span></div></div><div id="ftn20" style="text-align: justify;"><div class="MsoFootnoteText" style="margin-left: 0.5in; text-indent: -0.5in;"><span style="font-size: x-small;"><a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftnref20" name="_ftn20" title=""><span class="MsoFootnoteReference">[20]</span></a></span><span style="font-size: x-small;"> David Fontana <i>Meditating with Mandalas</i></span><span style="font-size: x-small;">, Duncan Baird Publishers, London, 2005, p. 10.</span></div></div><div id="ftn21" style="text-align: justify;"><div class="MsoFootnoteText" style="margin-left: 0.5in; text-indent: -0.5in;"><span style="font-size: x-small;"><a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftnref21" name="_ftn21" title=""><span class="MsoFootnoteReference">[21]</span></a> </span><span style="font-size: x-small;">Carl J. Jung, <i>The Secret of the Golden Flower,</i></span><span style="font-size: x-small;"> Routledge & Kegan Paul, London. 1979.</span></div></div><div id="ftn22" style="text-align: justify;"><div class="MsoNormal" style="margin-left: 0.5in; text-indent: -0.5in;"><span style="font-size: x-small;"><a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftnref22" name="_ftn22" title=""><span class="MsoFootnoteReference">[22]</span></a></span><span style="font-size: x-small;"> In Jung’s analytical psychology - individuation is the process through which a person becomes his/her 'true self'. Hence it is the process whereby the innate elements of personality; the different experiences of a person's life and the different aspects and components of the immature psyche become integrated over time into a well-functioning whole. Individuation might thus be summarised as the stabilizing of the personality. Individuation has a holistic healing effect on the person, both mentally and physically. <sup> </sup></span><span lang="EN-US" style="font-size: x-small;">Besides achieving physical and mental health, people who have advanced towards individuation tend to be harmonious, mature and responsible. They embody humane values such as freedom and justice and have a good understanding about the workings of human nature and the </span><span style="font-size: x-small;">universe</span><span lang="EN-US" style="font-size: x-small;">. See: <a href="http://en.wikipedia.org/wiki/Individuation">http://en.wikipedia.org/wiki/Individuation</a>. A comprehensive (and illustrated) version of this process can be found in: Kristine </span><span style="font-size: x-small;">Sodersten and Williams, C., <i>Both Sides of the Door</i></span><span style="font-size: x-small;">, University of Queensland Press, Brisbane, 1981.</span></div></div><div id="ftn23" style="text-align: justify;"><div class="MsoNormal" style="margin-left: 0.5in; text-indent: -0.5in;"><span style="font-size: x-small;"><a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftnref23" name="_ftn23" title=""><span class="MsoFootnoteReference">[23]</span></a> </span><span style="font-size: x-small;">R. D., Laing, <i>The Divided Self</i></span><span style="font-size: x-small;">, Tavistock Publications, London, 1959;</span></div><div class="MsoNormal" style="margin-left: 40.5pt; text-indent: -4.5pt;"><span style="font-size: x-small;">R. D., Laing,, <i>The Self and Others</i></span><span style="font-size: x-small;">, Tavistock, London, 1961; </span></div><div class="MsoNormal" style="margin-left: 40.5pt; text-indent: -4.5pt;"><span style="font-size: x-small;">Laing, R.D. and Cooper, D.G. (1964) <i>Reason and Violence: A Decade of Sartre's Philosophy</i></span><span style="font-size: x-small;">. (2nd ed.) London: Tavistock Publications Ltd.</span></div><div class="MsoNormal" style="margin-left: 0.5in; text-indent: -0.5in;"><span style="font-size: x-small;"> R. D., Laing., H. Phillipson, and A. R., Lee, <i>Interpersonal Perception</i></span><span style="font-size: x-small;">, Harper and Row, New York, 1966; </span></div><div class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: x-small;">R. D., Laing., T<i>he Politics of Experience and the Bird of Paradise, </i></span><span style="font-size: x-small;">Penguin Books, Harmondsworth, 1967.</span></div><div class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: x-small;">Erich Fromm, <i>The Sane Society,</i></span><span style="font-size: x-small;"> Fawcett, Greenwich, Conn, orig. Holt Reinhart, Winston, New York, 1955</span></div></div><div id="ftn24" style="text-align: justify;"><div class="MsoFootnoteText" style="margin-left: 0.5in; text-indent: -0.5in;"><span style="font-size: x-small;"><a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftnref24" name="_ftn24" title=""><span class="MsoFootnoteReference">[24]</span></a> </span><span style="font-size: x-small;">Tony Ward, <i>Colonialism,</i></span><span style="font-size: x-small;"> 2997. http://www.tonywardedu.com/content/view/227/123/</span></div></div><div id="ftn25"><div class="MsoFootnoteText" style="margin-left: 0.5in; text-align: justify; text-indent: -0.5in;"><div style="text-align: justify;"><div style="text-align: justify;"><span style="font-size: x-small;"><a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftnref25" name="_ftn25" title=""><span class="MsoFootnoteReference">[25]</span></a> </span><span style="font-size: x-small;"> Peter McLaren, “The Future of the Past: Reflections on the Present State of Empire and Pedagogy” in: McLaren, P. and Kincheloe, J., <i>Critical Pedagogy: Where Are We Now?</i></span><span style="font-size: x-small;"> Peter Lang 2007, <i>p.292</i></span><span style="font-size: x-small;">,<a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftnref26" name="_ftn26" title=""></a></span></div><a href="http://www.blogger.com/post-create.g?blogID=4970739292176745999#_ftnref26" name="_ftn26" title=""></a></div></div></div></div>Tony Wardhttp://www.blogger.com/profile/12212006367701601938noreply@blogger.com2tag:blogger.com,1999:blog-4970739292176745999.post-63317957147077351352010-11-23T02:26:00.000-08:002010-11-23T02:26:53.448-08:00The Upside-Down World of Down-Under<div style="text-align: justify;">Obama's attempts to reform the Health Industry failed. He was thwarted by a coalition of Pharmaceutical Industry and Health Insurance lobbyists, Right Wing Republicans, even more Right Wing Democrats (all of whom have their fingers in the public pie) and by his own timidity. As Michael Moore asked him, "Mr. President, what part of Landslide do you not understand?"</div>(For more thoughts see: <a href="http://www.tonywardedu.com/content/view/423/123/"><i>Anticapitalist Models of Health</i></a>.<br />
<br />
<div style="text-align: justify;">New Zealand is a much less confrontational culture than the States. Conflict, and especially <i>legal conflict -</i> litigation - is something that Kiwis try to avoid. So instead of having the ability to sue through Civil Law for work-related injuries or disabilities, we have a State insurance system called the <i>Accident Compensation Commission.</i> The idea is that you and your employer pay a portion of your weekly wage that goes into a public fund, out of which disabilities are compensated. It's supposed to avoid all of the palavah of court costs, lawyer's bills etc. and to grant to our citizens a peace of mind that they will be taken care of should anything go wrong. It's a way of avoiding the horrendous costs and wasteages of the American system. At least in theory. The trouble is, the Commission has a huge administrative budget and not a very large income so that it is increasingly reluctant to pay out compensation when it can find any small loophole to justify itself. And as <a href="http://www.beehive.govt.nz/release/changes+needed+contain+acc+costs">Government policy</a> shows, it is all the time seeking to increase the costs of levies and decrease the cost of payments. This translates down into some idiotic experiences.<br />
<br />
I have a minor hearing disability. I can hear reasonably well except when there is a degree of background noise. Then I find myself reading lips just to be sure I get the full drift of what's being said. It doesn't prevent me from functioning in my professional life, but it is a significant inconvenience and it drives my wife, Leonie mad when she has to repeat things or raise her voice. I've had the problem for almost 20 years and it has grown progressively worse with age. I had it diagnosed as soon as I was aware of it and was told that the damage to my hearing was consistent with my having used power tools without wearing ear protection. Now much of my work with power tools has been in the building of my own houses and in working in the (very) noisy woodworking shop at the School of Architecture at the University of Auckland. While it's possible to wear hearing protection in the shop, most people only do it for the immediate task at hand rather than for the duration of their stay in the shop. This is so that it's possible to have conversations about work. The trouble is the <i>background </i>noise is significant, and it is here that I believe much of the damage occurred.<br />
<br />
Finally, after much cajoling I went to the audiologist for more tests, and the previous results were confirmed, with some slight worsening in the intervening period. The audiologist was a decent man. He assured me that the cost of the device I needed ($8,000 if you can believe it), along with future cessories, batteries etc. would probably be covered by the ACC. The injury was clearly work-related. He and I duly sent off the application forms, complete with the test results and his professional diagnosis and opinion. Two weeks went by, before the letter arrived. "Denied!"<br />
<br />
"Oh!" they said, "Your hearing's damaged alright - nine points of damage on the scale, in fact. But then three points of that is age related (down to six points!), and because you have lived outside of New Zealand for half of your lifetime, we can only count 50% of the remainder (down to 3 points from nine - a 66% reduction!). So we're sorry! Three points doesn't count for compensation. Denied!" Now if you have read some of my stuff you will know that I don't bend to bureaucracy easily. And there is an appeal process. So! I filled out a ten page form outlining the grounds of my appeal, and sent this, complete with the results of another, additional, audiology test (which I had to pay for myself). My reasoning was simple. I pointed out that:<br />
<ul><li>For 50% of the 50% f the time they had discounted (for my not being in New Zealand) I had been a child and had had no access to power tools, motorized mowers or any such thing.</li>
<li>For most of the rest opf the 50% I had been a student, far away from building sitees and mechanized tools</li>
<li>I laid out the math, pointing out that my <i>actual</i> exposure to power tools amounted to less than 20% of my life</li>
<li>And of that, probably 80% had been spent in New Zealand.</li>
</ul>I sent off the appeal. Six weeks later, the answer came back (with a 60 page analytical tome of their reasoning. But the bottom line (and their own reasoning) remained the same. "Declined". This being a bureaucracy, there is, of course, an appeal process to the appeal. How else are we to soak up the increasing ranks of middle class unemployed if not to employ them in government bureaucracies writing 60 page justifications that justify nothing and talk in circularities! I appealed the appeal. This meant going to a mediation conference with an ACC Area manager (earning conservatively $80,000 a year), presided over by an "independent" ACC Commissioner (another cool $100,000 a year consultancy) who probably had to drive 100 miles to be there (travel allowance!). I was requirred to take an oath to the effect that I was going to tell the truth - which was strange because they had it all in writing twice already. We sat there for an hour, me telling my ve5rsion of events and of the chronology, they sitting patiently, listening. I finished. We shook hands, I left. Three months later (I was beginning to think they had forgotten me or lost the file) came a letter, with another (100 page) analysis/justification. "Declined!"<br />
<br />
It must have cost them much more than he $8,000 it would have cost to fund my hearing aid to do all of this for which I have already paid as a taxpayer AND an ACC -payer over my years of employment, and as well as now having to pay ANOTHER $8,000 for my own hearing-aid. That's a total cosst of $16,000, PLUS the ongoinmg costs of batteries, accessories, repairs etc. In many ways, I'd rather not hear. Silence is truly golden!</div>Tony Wardhttp://www.blogger.com/profile/12212006367701601938noreply@blogger.com0tag:blogger.com,1999:blog-4970739292176745999.post-86463558170742314192010-11-21T12:29:00.000-08:002010-11-22T12:18:25.712-08:00Is this the Beginning of the End of Capitalism?<div style="text-align: justify;">In June 2009 I accepted a Distinguished Visiting Professorship at Miami University in Oxford, Ohio. I was appointed by three Departments: Architecture, Psychology and Educational Leadership. My work involved community engagement in Over-the-Rhine, Cincinnati, working with local residents to resist and overturn the city's program of gentrification; in the Rothenberg Academy elementary school (a very poor, 100% African American inner-city school) to improve their academic performance and to build relationships between teachers and parents; and with the Myaamia Tribe, who are trying to rebuild their spoken language from written records. A report on my work in the community there can be found at:</div><div style="text-align: justify;"><ul><li><b><a href="http://www.tonywardedu.com/content/view/421/49/">Wiepking Report</a></b><b>:</b><b><a href="http://www.tonywardedu.com/content/view/421/49/"> </a></b>(http://www.tonywardedu.com/content/view/421/49/) </li>
</ul><ul><li><b><a href="http://www.tonywardedu.com/content/view/382/49/">The Myaamia Report: </a></b><b>(</b><a href="http://www.tonywardedu.com/content/view/382/49/">http://www.tonywardedu.com/content/view/421/49/)</a> </li>
</ul><a href="http://www.tonywardedu.com/content/view/382/49/"></a></div><div style="text-align: justify;">You can also check out my website for new and freely downloadable PDFs on:</div><div style="text-align: justify;"></div><ul><li><b><a href="http://www.tonywardedu.com/images/stories/critical_theory/the%20transformative.pdf"><b>The Transformative University: </b></a></b><b><b>(</b></b><a href="http://www.tonywardedu.com/images/stories/critical_theory/the%20transformative.pdf">http://www.tonywardedu.com/content/view/422/40/)</a></li>
</ul><a href="http://www.tonywardedu.com/images/stories/critical_theory/the%20transformative.pdf"></a><ul><li><b><a href="http://www.tonywardedu.com/content/view/423/123/">Anticapitalist Models of Health: </a></b><br />
<b>(</b><a href="http://www.tonywardedu.com/content/view/423/123/">http://www.tonywardedu.com/content/view/423/123/<b>)</b></a> </li>
</ul><b></b><a href="http://www.tonywardedu.com/content/view/423/123/"><b></b></a><ul></ul><b></b><br />
<ul><li><b><a href="http://www.tonywardedu.com/content/view/374/40/">Evaluation and Grading</a></b><b>:</b><b> </b><b> </b></li>
<li><b> </b><b>(</b>http://www.tonywardedu.com/content/view/374/40/)<b> </b></li>
</ul><div style="text-align: justify;">My family and I came back to New Zealand to some shocks. We have had eighteen months of travel. We have been to the USA (many States), Mexico, Canada, Iceland, England and New Zealand. We have returned home to discover that the prices of all commodities has increased by no less than 50% during the time of our absence. A few things to think about:</div><ul><li>The Commonwealth Bank of Australia lifted its interest rates more than 25 base points (by .45%) above the Reserve Bank recommended rate this month, putting further financial pressure on already stressed mortgagees, at the same time that the Bank's CEO, Sir Ralph Norris voted himself a $20.5M pay packet.</li>
</ul><ul><li>The Big Four Australian banks, the Commonwealth Bank, Westpac, ANZ and NAB have all increased their rates and all of their executives have given themselves massive pay hikes. Mike Smith (ANZ) $13.6M, Gail Kelly (Westpac) $12.1M, and Cameron Clyne (NAB) $7.1M.</li>
</ul><ul><li>At the same time, George Frazis the Westpac New Zealand Boss, became the highest paid executive of a New Zealand company with his $5.9M pay package at a time when the Ombudsman revealed that Westpac NZ had received a record number of customer complaints about its fees and bank charges.</li>
</ul><ul><li>We live in a country that is one of the world's most prominent exporters of dairy products. Fonterra, the primary dairy company in New Zealand boasts on its trucks that it delivers "2.5 tonnes of dairy produce to the World". Meanwhile, friends only half-jokingly tell me that they are "saving up" to buy a block of cheese (which costs an unbelievable $15 per kilo.) Then, just a few days ago, it was reported that the CEO of Fonterra, Andrew Ferrier, had just granted himself a $1.5M annual pay increase. </li>
</ul><ul><li>At the same time, Fonterra is one of the greatest polluters of the New Zealand environment and one of the companies putting our greatest natural resource - water - under pressure from irrigation - costing the New Zealand taxpayer millions of dollars annually. Add to this the loss to the economy through the impact on the tourism industry - our largest export earner. </li>
</ul><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">You have to ask why, with all of the subsidies from the public area - water, pollution-cleanup etc., Fonterra can't have a two-tier pricing system with a domestic quota? They provide enough dairy product for the domestic market at an affordable domestic price BEFORE they sell the rest of their product on the world market.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">You have to ask WHY the Australian and New Zealand Governments don't pass legislation pegging the salaries of bank executives of banks that have received public bailout funds or that are engaged in wholesale foreclosures or price-gouging on fees?</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Multiply these examples a thousand times across the planet. Clearly something is out of whack! Is it the Beginning of the End of Capitalism? Will the people rise up in outrage and dismantle this corrupt economic system? Is it time we started taking to the streets? When does frustration turn to armed insurrection? How hungry or hurting do people have to be?</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Also, just remember that all of these people were educated in schools. Education promotes the kind of acquisitive, competitive, hierarchical, couldn't-care-less attitudes exemplified by these examples. We need to educate differently. Let's stop playing the Capitalist game in schools.! Some suggestions? Let's teach our children by example:</div><ul><li>No competition</li>
<li>No borrowing!</li>
<li>No growth</li>
<li>No consuming</li>
<li>No Free Trade!</li>
<li>No Global Economy</li>
<li>Grow and buy local</li>
<li>Don't vote</li>
<li>Don't pay taxes</li>
<li>Grow-you-own</li>
<li>Resist</li>
</ul>Tony Wardhttp://www.blogger.com/profile/12212006367701601938noreply@blogger.com0tag:blogger.com,1999:blog-4970739292176745999.post-10696234109497277422010-06-09T15:59:00.000-07:002010-06-10T09:05:52.334-07:00The Last Year<span style=";font-family:Times;font-size:10pt;" lang="EN-US" ><o:p></o:p></span><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgEp8XFoe9sPBIW4UuWXrJ_Fup2ueqdiW2CUaonKIRTHgrNt9z7j5N1r_ttCGUo5nhT8VWvSd2MGBxWuA1dFtTY6_LaXye5L098B3cwjs6Js0Oo7pQqfaLsezznBCy3o6e5iM3qL9FvwxOV/s1600/Tarbell.2.small.jpg"> <!--EndFragment--> </a><p face="arial" align="justify"><meta name="Title" content=""><meta name="Keywords" content=""> <meta equiv="Content-Type" content="text/html; charset=utf-8"> <meta name="ProgId" content="Word.Document"> <meta name="Generator" content="Microsoft Word 11"> <meta name="Originator" content="Microsoft Word 11"> <link rel="File-List" href="file://localhost/Users/tonyward/Library/Caches/TemporaryItems/msoclip1/01/clip_filelist.xml"> <!--[if gte mso 9]><xml> <o:documentproperties> <o:template>Normal</o:Template> <o:revision>0</o:Revision> <o:totaltime>0</o:TotalTime> <o:pages>1</o:Pages> <o:words>87</o:Words> <o:characters>499</o:Characters> <o:lines>4</o:Lines> <o:paragraphs>1</o:Paragraphs> <o:characterswithspaces>612</o:CharactersWithSpaces> <o:version>11.1282</o:Version> </o:DocumentProperties> <o:officedocumentsettings> <o:allowpng/> </o:OfficeDocumentSettings> </xml><![endif]--><!--[if gte mso 9]><xml> <w:worddocument> <w:zoom>0</w:Zoom> <w:donotshowrevisions/> <w:donotprintrevisions/> <w:displayhorizontaldrawinggridevery>0</w:DisplayHorizontalDrawingGridEvery> <w:displayverticaldrawinggridevery>0</w:DisplayVerticalDrawingGridEvery> <w:usemarginsfordrawinggridorigin/> </w:WordDocument> </xml><![endif]--> <style> <!-- /* Font Definitions */ @font-face {font-family:"Times New Roman"; panose-1:0 2 2 6 3 5 4 5 2 3; mso-font-charset:0; mso-generic-font-family:auto; mso-font-pitch:variable; mso-font-signature:50331648 0 0 0 1 0;} @font-face {font-family:Arial; panose-1:0 2 11 6 4 2 2 2 2 2; mso-font-charset:0; mso-generic-font-family:auto; mso-font-pitch:variable; mso-font-signature:50331648 0 0 0 1 0;} /* Style Definitions */ p.MsoNormal, li.MsoNormal, div.MsoNormal {mso-style-parent:""; margin:0in; margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:12.0pt; font-family:Arial; mso-ansi-language:EN-AU;} table.MsoNormalTable {mso-style-parent:""; font-size:10.0pt; font-family:"Times New Roman";} @page Section1 {size:8.5in 11.0in; margin:1.0in 1.25in 1.0in 1.25in; mso-header-margin:.5in; mso-footer-margin:.5in; mso-paper-source:0;} div.Section1 {page:Section1;} --> </style> <!--StartFragment--><span style="font-family: arial;font-family:arial;font-size:100%;" ><span lang="EN-US" style="font-size:10pt;"><span style="font-size:130%;">At the beginning of 2009 I was awarded the 2009-2010 Weipking Distinguished Visiting Professorship at Miami University in Oxford, Ohio. It was a campus-wide endowment offered every three years which required me to compete with other candidates for the position. The proposal was lodged by the three Departments of Architecture, Psychology and Educational Leadership, by my colleagues Tom Dutton (Architecture), Bill Stiles (Psychology) and Richard Quantz (Educational Leadership) who put in much hard work</span></span></span></p><p style="font-family: arial;font-family:arial;" align="justify"><!--EndFragment--><span style="font-size:100%;">The offer came about because I received an email from Bill in late 2008, with an attached paper that he had just been accepted for publication in the Psychotherapy Research Journal (Vol. 19 (4-5) July Sept. 2009 pp. 558-565) Written by Bill Stiles and his colleagues Hugo J. Shielke, Jonathan Fishman and Katerine Osatuke on <em>The Ward Method</em> it was titled: <strong><em><a href="http://www.tonywardedu.com/administrator/images/stories/critical_theory/ward_method_for_tony.pdf" target="_blank">Developing Creative Consensus on Interpretations of Qualitative Data: The Ward Method</a>.</em></strong></span></p><p style="font-family: arial;font-family:arial;" align="justify"><span style="font-size:100%;">To say that this came as a surprise would be an understatement. I had had lunch with Bill fifteen years earlier in Auckland and had described to him the pedagogical process that I had developed over the preceding years since my time in Berkeley - by trial and error and problem-solving - of having a group of novice undergraduate students design one object (house, urban scheme, Marae development etc.) using a consensus method of decision-making that seemed to be fool-proof and conflict-free while at the same time allowing them to explore fully their own individual creativity. Bill had taken it all in and returned to Ohio to test it out for the next fifteen years. The article was a recounting of the effects and practicalities of the method - backed up by in-depth research from multiple sources that seemed to reinforce and affirm my assertions as well as the theoretical base. Even better, the article that he and his colleagues had jointly authored had been written using the so-called <em>Ward Method</em>. I was deeply touched by the acknowledgement to my work and impressed by the research that had gone into investigating the reasons for its apparent effectiveness. Others who knew about the method had told me that I should "write it up" over the years, butI had always been too busy with the practice of it. Now here was a group of psychologists who had outlined the theoretical base upon which the method was built, in the process affirming and legitimating the rationale behind the process.</span></p><p style="font-family: arial;font-family:arial;" align="justify"><span style="font-size:100%;">I wrote to Bill thanking him and suggesting that I would enjoy the opportunity to work together to further explicate and advance the methodology. To my surprise, he replied with a suggestion that I apply for the Weipking and come to Oxford. And so, with the offer of the position, we packed our bags, rented our New Zealand house and set off for California. </span></p><h2 style="font-family: arial;font-family:arial;" align="justify"><span style="font-size:100%;">Mato Paha Revisited</span></h2><h2 style="font-family: arial;font-family:arial;" align="justify"><span style="font-size:100%;"><span style="font-weight: normal;">Leonie, Josephine (then 6) and I arrived in California in mid-July, and, after an obligatory five days in Disneyland and Knotts Berry Farm, we arrived in San Francisco in time for the wedding of my eldest daughter Cheryl and visited in the Bay Area with friends and family for three weeks before taking off across country in our newly-purchased Ford Explorer, headed for Ohio, via Yosemite, Nevada, Utah, Wyoming (Jackson Hole, Yellowstone), Montana, Nebraska, Iowa, South Dakota (Mt. Rushmore, Mato Paha), Illinois, Indiana and finally Ohio. It was a brief but eventful journey. In Jackson Hole we took a trip down the Snake River, seeing moose, eagles, deer, beaver etc) and in Yellowstone we saw two grizzlies - one small and young and one (fortunately distant) looking VERY large and scary. On the way, I stopped of at Mato Paha (Bear Butte) to give thanks for the adventures and blessings that had come to me since I last visited twenty years earlier, almost to the day. This time it was very different, very sad and not a little anger-provoking. The differences are captured in my updated version of the original story now available in separate PDF download from </span><a style="font-weight: normal;" href="http://www.tonywardedu.com/administrator/content/view/369/120/" target="_blank"><strong>here</strong></a><span style="font-weight: normal;">. </span></span></h2><p style="font-family: arial;" align="justify"><span style="font-size:100%;">Oxford was warm and leafy when we arrived, and we were excited to be in our new home. There wasn't much time to enjoy the moment. We arrived on Saturday. Classes started on Monday! So onto work!</span></p><meta name="Title" content=""> <meta name="Keywords" content=""> <meta equiv="Content-Type" content="text/html; charset=utf-8"> <meta name="ProgId" content="Word.Document"> <meta name="Generator" content="Microsoft Word 11"> <meta name="Originator" content="Microsoft Word 11"> <link rel="File-List" href="file://localhost/Users/tonyward/Library/Caches/TemporaryItems/msoclip1/01/clip_filelist.xml"> <!--[if gte mso 9]><xml> <o:documentproperties> <o:template>Normal</o:Template> <o:revision>0</o:Revision> <o:totaltime>0</o:TotalTime> <o:pages>1</o:Pages> <o:words>1087</o:Words> <o:characters>6201</o:Characters> <o:lines>51</o:Lines> <o:paragraphs>12</o:Paragraphs> <o:characterswithspaces>7615</o:CharactersWithSpaces> <o:version>11.1282</o:Version> </o:DocumentProperties> <o:officedocumentsettings> <o:allowpng/> </o:OfficeDocumentSettings> </xml><![endif]--><!--[if gte mso 9]><xml> <w:worddocument> <w:zoom>0</w:Zoom> <w:donotshowrevisions/> <w:donotprintrevisions/> <w:displayhorizontaldrawinggridevery>0</w:DisplayHorizontalDrawingGridEvery> <w:displayverticaldrawinggridevery>0</w:DisplayVerticalDrawingGridEvery> <w:usemarginsfordrawinggridorigin/> </w:WordDocument> </xml><![endif]--> <style> <!-- /* Font Definitions */ @font-face {font-family:"Times New Roman"; panose-1:0 2 2 6 3 5 4 5 2 3; mso-font-charset:0; mso-generic-font-family:auto; mso-font-pitch:variable; mso-font-signature:50331648 0 0 0 1 0;} @font-face {font-family:Arial; panose-1:0 2 11 6 4 2 2 2 2 2; mso-font-charset:0; mso-generic-font-family:auto; mso-font-pitch:variable; mso-font-signature:50331648 0 0 0 1 0;} @font-face {font-family:"Courier New"; panose-1:0 2 7 3 9 2 2 5 2 4; mso-font-charset:0; mso-generic-font-family:auto; mso-font-pitch:variable; mso-font-signature:50331648 0 0 0 1 0;} @font-face {font-family:Wingdings; panose-1:0 5 2 1 2 1 8 4 8 7; mso-font-charset:2; mso-generic-font-family:auto; mso-font-pitch:variable; mso-font-signature:0 0 256 0 -2147483648 0;} @font-face {font-family:Cambria; mso-font-alt:"Stone Sans ITC TT-Semi"; mso-font-charset:0; mso-generic-font-family:auto; mso-font-pitch:variable; mso-font-signature:50331648 0 0 0 1 0;} /* Style Definitions */ p.MsoNormal, li.MsoNormal, div.MsoNormal {mso-style-parent:""; margin:0in; margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:12.0pt; font-family:Cambria;} table.MsoNormalTable {mso-style-parent:""; font-size:10.0pt; font-family:"Times New Roman";} p.ListParagraph, li.ListParagraph, div.ListParagraph {mso-style-name:"List Paragraph"; margin-top:0in; margin-right:0in; margin-bottom:0in; margin-left:.5in; margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:12.0pt; font-family:Cambria;} @page Section1 {size:595.0pt 842.0pt; margin:1.0in 1.25in 1.0in 1.25in; mso-header-margin:35.4pt; mso-footer-margin:35.4pt; mso-paper-source:0;} div.Section1 {page:Section1;} /* List Definitions */ @list l0 {mso-list-id:385644047; mso-list-type:hybrid; mso-list-template-ids:-821495596 67698689 67698691 67698693 67698689 67698691 67698693 67698689 67698691 67698693;} @list l0:level1 {mso-level-number-format:bullet; mso-level-text:; mso-level-tab-stop:none; mso-level-number-position:left; text-indent:-.25in; font-family:Symbol;} @list l1 {mso-list-id:744572740; mso-list-type:hybrid; mso-list-template-ids:-1621209556 67698689 67698691 67698693 67698689 67698691 67698693 67698689 67698691 67698693;} @list l1:level1 {mso-level-number-format:bullet; mso-level-text:; mso-level-tab-stop:none; mso-level-number-position:left; text-indent:-.25in; font-family:Symbol;} @list l1:level2 {mso-level-number-format:bullet; mso-level-text:o; mso-level-tab-stop:none; mso-level-number-position:left; text-indent:-.25in; font-family:"Courier New";} @list l2 {mso-list-id:2014145203; mso-list-type:hybrid; mso-list-template-ids:1509871596 67698689 67698689 67698693 67698689 67698691 67698693 67698689 67698691 67698693;} @list l2:level1 {mso-level-number-format:bullet; mso-level-text:; mso-level-tab-stop:none; mso-level-number-position:left; text-indent:-.25in; font-family:Symbol;} @list l2:level2 {mso-level-number-format:bullet; mso-level-text:; mso-level-tab-stop:none; mso-level-number-position:left; text-indent:-.25in; font-family:Symbol;} @list l2:level3 {mso-level-number-format:bullet; mso-level-text:; mso-level-tab-stop:none; mso-level-number-position:left; text-indent:-.25in; font-family:Wingdings;} ol {margin-bottom:0in;} ul {margin-bottom:0in;} --> </style> <!--StartFragment--> <p class="MsoNormal" style="text-align: justify;"><span style=";font-family:Arial;font-size:180%;" lang="EN-US" ><b>My Year at Miami University</b></span></p><p class="MsoNormal" style="text-align: justify;"><span style=";font-family:Arial;font-size:180%;" lang="EN-US" ><b>
<br /></b></span></p><p class="MsoNormal" style="text-align: justify;"><span style=";font-family:Arial;font-size:180%;" lang="EN-US" ><b><span style="font-size:100%;">Psychology</span>
<br /></b></span></p> <p class="MsoNormal" style="text-align: justify;"><span style=";font-family:Arial;font-size:100%;" lang="EN-US" ><!--[if !supportEmptyParas]--> <!--[endif]-->In the fall of 2009 I taught a capstone course in Psychology - Voices of Native Americans - working with the staff and students of the Myaamia Tribe who were forcibly displaced and relocated from Ohio in 1846. As a consequence they lost their oral language and culture which they are now reconstructing from written records. Our capstone project aimed to build trust with the Tribe (which we successfully did). This resulted in a tentative proposal for an ongoing working relationship with the Department. Possible collaborations included the establishment of a joint internship or residency programme between the Department of Psychology and the Tribe’s Social Service Agency in Oklahoma – similar to that which operates in the <i>Center for Community Engagement in Over the Rhine</i></span><span style=";font-family:Arial;font-size:100%;" lang="EN-US" > CCEOtR). In this, as in all of my projects the aim has to build long-term relationships between the University and communities of interest - notably those that operate on the margins. (Sadly, the proposal was shelved in June 2010, along with my application to extend my stay at Miami by a further two years). The project is detailed in a <a href="http://www.tonywardedu.com/content/view/382/49/"><span style="font-weight: bold;">report </span></a>on my website with an additional brief description below:</span></p><p class="MsoNormal" style="text-align: justify;">
<br /></p><p class="MsoNormal" style="text-align: justify;"><span style=";font-family:Arial;font-size:100%;" lang="EN-US" ><span style="font-weight: bold;">The Tunnel of Oppression</span>
<br /></span></p><p class="MsoNormal" style="text-align: justify;"><span style=";font-family:Arial;font-size:100%;" lang="EN-US" >
<br /></span></p> <!--[if gte mso 9]><xml> <o:documentproperties> <o:template>Normal</o:Template> <o:revision>0</o:Revision> <o:totaltime>0</o:TotalTime> <o:pages>1</o:Pages> <o:words>644</o:Words> <o:characters>3671</o:Characters> <o:lines>30</o:Lines> <o:paragraphs>7</o:Paragraphs> <o:characterswithspaces>4508</o:CharactersWithSpaces> <o:version>11.1282</o:Version> </o:DocumentProperties> <o:officedocumentsettings> <o:allowpng/> </o:OfficeDocumentSettings> </xml><![endif]--><!--[if gte mso 9]><xml> <w:worddocument> <w:zoom>0</w:Zoom> <w:donotshowrevisions/> <w:donotprintrevisions/> <w:displayhorizontaldrawinggridevery>0</w:DisplayHorizontalDrawingGridEvery> <w:displayverticaldrawinggridevery>0</w:DisplayVerticalDrawingGridEvery> <w:usemarginsfordrawinggridorigin/> </w:WordDocument> </xml><![endif]--> <p class="MsoNormal" style="text-align: justify;"><style> <!-- /* Font Definitions */ @font-face {font-family:"Times New Roman"; panose-1:0 2 2 6 3 5 4 5 2 3; mso-font-charset:0; mso-generic-font-family:auto; mso-font-pitch:variable; mso-font-signature:50331648 0 0 0 1 0;} @font-face {font-family:Arial; panose-1:0 2 11 6 4 2 2 2 2 2; mso-font-charset:0; mso-generic-font-family:auto; mso-font-pitch:variable; mso-font-signature:50331648 0 0 0 1 0;} /* Style Definitions */ p.MsoNormal, li.MsoNormal, div.MsoNormal {mso-style-parent:""; margin:0in; margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:12.0pt; font-family:Arial; mso-ansi-language:EN-AU;} a:link, span.MsoHyperlink {color:blue; text-decoration:underline; text-underline:single;} a:visited, span.MsoHyperlinkFollowed {color:purple; text-decoration:underline; text-underline:single;} table.MsoNormalTable {mso-style-parent:""; font-size:10.0pt; font-family:"Times New Roman";} @page Section1 {size:8.5in 11.0in; margin:1.0in 1.25in 1.0in 1.25in; mso-header-margin:.5in; mso-footer-margin:.5in; mso-paper-source:0;} div.Section1 {page:Section1;} --> </style> <!--StartFragment--> </p> <p class="MsoNormal" style="margin-right: 0.5in; margin-left: 0.5in; text-align: justify;font-family:arial;"><span style="font-size:100%;"><span lang="EN-US" style="font-size:10pt;"><b><span style="font-family:arial;"><o:p></o:p></span></b><span style="font-size:100%;">The Tunnel of Oppression is an interactive event that highlights contemporary issues of oppression. It is designed to introduce participants to the concepts of oppression, privilege and power. Participants are guided through a series of scenes that aim to educate and challenge them to think more deeply about issues of oppression. At the end of the tour, participants are provided with an opportunity to discuss their experiences with each other. Facilitators help participants reflect on their experiences and put their new-found knowledge to use in their everyday lives. Before leaving, participants attend a fair where opportunities for involvement in addressing some of the issues presented at the Tunnel are provided<span style="font-family:arial;">
<br /></span></span></span></span></p><p class="MsoNormal" style="margin-right: 0.5in; margin-left: 0.5in; text-align: justify;font-family:arial;"><span style="font-size:100%;"><span lang="EN-US" style="font-size:10pt;"><span style="font-size:100%;"><span style="font-family:arial;">
<br /></span></span></span></span></p><p class="MsoNormal" style="margin-right: 0.5in; margin-left: 0.5in; text-align: justify;font-family:arial;"><span style="font-size:100%;"><span lang="EN-US" style="font-size:10pt;"><span style="font-size:100%;"><span style="font-family:arial;">"The Tunnel of Oppression is a campus grassroots diversity programme that originated in 1993 at the Western Illinois University. Using the Museum of Tolerance in Los Angeles as a model, the tunnel strives to give people a way to experience oppression in a hands-on way. By engaging the emotions of the participants, it allows for the accounts expressed in the programme to be truly effective. People may have never been placed in these types of situations, and they obtain a sense of what it actually feels like to be oppressed or discriminated through the sights and sounds they experience. While the Tunnel may be disturbing, it is an effective tool used to teach people about how it really feels to be in the various situations." (Tunnel literature)</span></span></span></span></p><p class="MsoNormal" style="margin-right: 0.5in; margin-left: 0.5in; text-align: justify;font-family:arial;">
<br /><span style="font-size:100%;"><span lang="EN-US" style="font-size:10pt;"><span style="font-size:100%;"><span style="font-family:arial;"></span></span><o:p></o:p></span></span></p> <p class="MsoNormal" style="text-align: justify;"><span style=";font-family:arial;font-size:100%;" ><span lang="EN-US" style="font-size:10pt;"><span style="font-size:100%;">The Tunnel of Oppression has been rightly criticised for rendering a superficial experience of Oppression and promoting a "feel good" experience without real transformation. On the other hand, there is no doubt, reading some of the comments of peoples' experiences that it does have the capacity to inform and lift awareness. The Capstone students opted to design and build an installation in the Miami University Tunnel in early November, depicting the oppression of the Myaamia Tribe in their forced relocation and the abduction of their children who were then placed in white boarding schools. An account and description of the installation can be viewed <a href="http://www.tonywardedu.com/administrator/images/stories/critical_practice/the%20tunnel%20%28comb%29.pdf"><strong><span style="text-decoration: none;color:#000000;" >here</span></strong>.</a> Mindful of the need to support and protect the dignity of the Tribe, all aspects of the installation were passed by them for approval, and they were clear that they wanted the overall impression to be one of survival, success and optimism in the face of their 200 year story of dispossession and exploitation. It was very successful - not only in terms of its educational impact upon the visitors who went through the Tunnel experience, but in terms of the relationship that we were able to build with thr Tribe. At the end of the event a new spirit of cooperation came into being, and plans are afoot to extend the work of the course by establishing a Residency Program in Oklahoma where students can gain course credit by supporting and assisting the Social Services Office of the Myaamia to reach and help their tribal members who maybe in need of available Federal and State assistance. We never did get to the original research project, but I personally believe that once the Residency Program is in place, the long-term benefit to the Myaamia will be enormous. So well done to the Capstone students.</span></span></span></p> <!--EndFragment--> <p class="MsoNormal" style="text-align: justify;"><span style=";font-family:arial;font-size:100%;" ><span lang="EN-US">
<br /></span></span></p><p class="MsoNormal" style="text-align: justify;"><span style=";font-family:arial;font-size:100%;" ><span lang="EN-US">It's interesting for me to note here that during the course, it proved all but impossible to use the <i><a href="http://www.tonywardedu.com/content/view/361/49/">Ward Method</a> </i></span></span><span style="font-size:100%;"><span style=";font-family:Times;font-size:10pt;" lang="EN-US" ><span style="font-family:arial;font-size:100%;">of consensus building. What became clear as the semester wore on was that co-operative work and building consensus requires a timeframe that is not supported by the University's fragmented class scheduling system. Students enrolled in other classes found it impossible to meet together at any other time than the scheduled two seventy-five minute class meetings per week. The result was a continuing struggle to communicate (the University's Blackboard virtual classroom was useless!) and to make decisions. It is clear that for creative work to happen, particularly in a cross-disciplinary context - the present schedule is a disaster. It directly fosters individualism, competition and social dysfunction. Plans by the University to promote and extend its much-vaunted "Engaged University" image are doomed to failure unless it drastically reshapes its schedule.</span><o:p></o:p></span></span></p><p></p><p class="MsoNormal" style="text-align: justify;"><span style="font-size:100%;"><span style="font-size:130%;"><span style="font-weight: bold;">Architecture</span></span>
<br /></span><span style=";font-family:Arial;font-size:100%;" lang="EN-US" ><o:p></o:p>In the Fall semester I also taught in the already well-established Center for Community Engagement in Over-the-Rhine residency program in a support capacity with my colleague Prof. Tom Dutton. Over-the-Rhine is</span><span lang="EN-US" style="font-family:Arial;"> an inner city ghetto adjacent to Cincinnati Downtown where Tom has been working in and with the community for thirty years. The area is 90% African American, with high unemployment, violence and drug and alcohol dependency. In the project, undergraduate students were involved in developing a proposal for the area that was socially, culturally, economically and environmentally sustainable. Like most American urban post-industrial cores, OtR is on the sharp end of processes of gentrification and displacement. </span></p><p class="MsoNormal" style="text-align: justify;">
<br /></p><p class="MsoNormal" style="text-align: justify;"><span style="font-size:100%;"><span style="font-weight: bold;">The Tarbell Mural</span>
<br /></span></p><p class="MsoNormal" style="text-align: justify;"><span style=";font-family:Arial;font-size:100%;" lang="EN-US" >One of our projects involved contesting a 40' high mural that stands at the gateway to Over-the-Rhine. The mural had been commissioned by the City, and Artworks, a Community Arts Group shortlisted the subject down to three prominent individuals (one of whom was the famous Cincinnati boxer Ezzard Charles. In the event (and without any dialogue with the community) the final choice was a huge depiction of prominent (white) pro-gentrification Jim Tarbell, decked out in top hat and tails, inviting people into Over-the-Rhine.
<br />
<br /></span><span style="font-size:100%;"><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi4Odqnlj5rHOYRprSCyPmcAyEZ6UBUCovaXLhhMftU1URfl1Tat1TSO4W2kgFADzNBdZRKxSyEq5yV4t_FwNj2_b-NAV2aJ3vagZBKm0qIUlKe2Fc2mnbsu1SY8kl4K5gtE-ewqpQsoXvQ/s1600/TARBELL+BLANK.jpg"><img style="display: block; margin: 0px auto 10px; text-align: center; cursor: pointer; width: 320px; height: 247px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi4Odqnlj5rHOYRprSCyPmcAyEZ6UBUCovaXLhhMftU1URfl1Tat1TSO4W2kgFADzNBdZRKxSyEq5yV4t_FwNj2_b-NAV2aJ3vagZBKm0qIUlKe2Fc2mnbsu1SY8kl4K5gtE-ewqpQsoXvQ/s320/TARBELL+BLANK.jpg" alt="" id="BLOGGER_PHOTO_ID_5480923531295149506" border="0" /></a></span><span style="font-size:100%;">
<br /></span><span style=";font-family:Arial;font-size:100%;" lang="EN-US" >The almost entirely black community was outraged. So we undertook to do a neat kind of survey. Reproducing the image in a poster, we included an empty speech bubble and asked the good citizens of OtR to fill them in with appropriate comments. The results were very informative. More than two hundred were received - the best published in the Cincinnati Beacon.. Two choice examples are shown below:</span></p><p class="MsoNormal" style="text-align: justify;"><span style="font-size:100%;">
<br /></span></p><div style="text-align: center;"><span style="font-size:100%;"><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjjo2qkAGOS8nwwvd0CAbHgooUETmXU_avDTjVh4RpzqsbTk-iAmmtFckpzCpr7Sj8pnI7yMMU5KwoyyGPJFeYy6XJdOabBUd2UjaRvyzC3NdSB4XEXGjn98zVGkqwreBLbo79E6koS6iSc/s1600/Tarbell.1.small.jpg"><img style="float: left; margin: 0pt 10px 10px 0pt; cursor: pointer; width: 252px; height: 194px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjjo2qkAGOS8nwwvd0CAbHgooUETmXU_avDTjVh4RpzqsbTk-iAmmtFckpzCpr7Sj8pnI7yMMU5KwoyyGPJFeYy6XJdOabBUd2UjaRvyzC3NdSB4XEXGjn98zVGkqwreBLbo79E6koS6iSc/s320/Tarbell.1.small.jpg" alt="" id="BLOGGER_PHOTO_ID_5480924022625325858" border="0" /></a>
<br /></span><div style="text-align: center;"><div style="text-align: justify;"><span style="font-size:100%;"><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgEp8XFoe9sPBIW4UuWXrJ_Fup2ueqdiW2CUaonKIRTHgrNt9z7j5N1r_ttCGUo5nhT8VWvSd2MGBxWuA1dFtTY6_LaXye5L098B3cwjs6Js0Oo7pQqfaLsezznBCy3o6e5iM3qL9FvwxOV/s1600/Tarbell.2.small.jpg"><img style="display: block; margin: 0px auto 10px; text-align: center; cursor: pointer; width: 252px; height: 195px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgEp8XFoe9sPBIW4UuWXrJ_Fup2ueqdiW2CUaonKIRTHgrNt9z7j5N1r_ttCGUo5nhT8VWvSd2MGBxWuA1dFtTY6_LaXye5L098B3cwjs6Js0Oo7pQqfaLsezznBCy3o6e5iM3qL9FvwxOV/s320/Tarbell.2.small.jpg" alt="" id="BLOGGER_PHOTO_ID_5481123802775399314" border="0" /></a></span><span style="font-family: arial;">These and the other 200 responses were displayed and presented at the Ink Tank - an adult literacy venue in the OtR neighbourhood and were accompanied by poetry and autobiographical sketches from members of the Drop Inn Center's recovery programme. Then, in late May, they were also included in an exhibition of urban art at the Cincinnati Art Institute in Over-the-Rhine, and caused critical discussion around issues of art and politics.</span>
<br /></div><div style="text-align: justify;"><span style="font-size:100%;"><span style="font-family:arial;">
<br /><span style="font-weight: bold;">Pissing on Poles</span>
<br /><span style="font-size:100%;">
<br /></span></span></span><meta name="Title" content=""> <meta name="Keywords" content=""> <meta equiv="Content-Type" content="text/html; charset=utf-8"> <meta name="ProgId" content="Word.Document"> <meta name="Generator" content="Microsoft Word 11"> <meta name="Originator" content="Microsoft Word 11"> <link rel="File-List" href="file://localhost/Users/tonyward/Library/Caches/TemporaryItems/msoclip1/01/clip_filelist.xml"> <!--[if gte mso 9]><xml> <o:documentproperties> <o:template>Normal</o:Template> <o:revision>0</o:Revision> <o:totaltime>0</o:TotalTime> <o:pages>1</o:Pages> <o:words>605</o:Words> <o:characters>3453</o:Characters> <o:lines>28</o:Lines> <o:paragraphs>6</o:Paragraphs> <o:characterswithspaces>4240</o:CharactersWithSpaces> <o:version>11.1282</o:Version> </o:DocumentProperties> <o:officedocumentsettings> <o:allowpng/> </o:OfficeDocumentSettings> </xml><![endif]--><!--[if gte mso 9]><xml> <w:worddocument> <w:zoom>0</w:Zoom> <w:donotshowrevisions/> <w:donotprintrevisions/> <w:displayhorizontaldrawinggridevery>0</w:DisplayHorizontalDrawingGridEvery> <w:displayverticaldrawinggridevery>0</w:DisplayVerticalDrawingGridEvery> <w:usemarginsfordrawinggridorigin/> </w:WordDocument> </xml><![endif]--> <style> <!-- /* Font Definitions */ @font-face {font-family:"Times New Roman"; panose-1:0 2 2 6 3 5 4 5 2 3; mso-font-charset:0; mso-generic-font-family:auto; mso-font-pitch:variable; mso-font-signature:50331648 0 0 0 1 0;} @font-face {font-family:Arial; panose-1:0 2 11 6 4 2 2 2 2 2; mso-font-charset:0; mso-generic-font-family:auto; mso-font-pitch:variable; mso-font-signature:50331648 0 0 0 1 0;} /* Style Definitions */ p.MsoNormal, li.MsoNormal, div.MsoNormal {mso-style-parent:""; margin:0in; margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:12.0pt; font-family:Arial; mso-ansi-language:EN-AU;} a:link, span.MsoHyperlink {color:blue; text-decoration:underline; text-underline:single;} a:visited, span.MsoHyperlinkFollowed {color:purple; text-decoration:underline; text-underline:single;} table.MsoNormalTable {mso-style-parent:""; font-size:10.0pt; font-family:"Times New Roman";} @page Section1 {size:595.0pt 842.0pt; margin:1.0in 1.25in 1.0in 1.25in; mso-header-margin:35.4pt; mso-footer-margin:35.4pt; mso-paper-source:0;} div.Section1 {page:Section1;} --> </style> <!--StartFragment--> <p class="MsoNormal" style="margin-right: 0.5in; margin-left: 0.5in; text-align: justify;"><span style="font-size:100%;"><strong><span style="font-size: 10pt; font-family: Times;" lang="EN-US"><a href="http://www.cincinnatibeacon.com/index.php"><span style="font-family: Arial;">The Cincinnati Beacon</span></a></span></strong><span style="font-size: 10pt;" lang="EN-US"> </span><em><span style="font-size: 10pt; font-family: Times;" lang="EN-US"><a href="http://www.cincinnatibeacon.com/index.php?/contents/comments/pissing_on_poles_and_criminalizing_the_poor/"><span style="font-family: Arial;">Pissing on poles and criminalizing the poor</span></a></span></em><span style="font-size: 10pt; font-family: Times;" lang="EN-US">
<br /></span><em><span style="font-size: 10pt;" lang="EN-US">Friday, December 11, 2009 </span></em><span style="font-size: 10pt;" lang="EN-US"><o:p></o:p></span></span></p> <p class="MsoNormal" style="margin-right: 0.5in; margin-left: 0.5in; text-align: justify;"><span style="font-size:100%;"><span style="font-size: 10pt;" lang="EN-US">Posted by </span><span style="font-size: 10pt; font-family: Times;" lang="EN-US"><a href="http://www.cincinnatibeacon.com/index.php?/member/97/"><span style="font-family: Arial;">Justin Jeffre</span></a></span></span></p><p class="MsoNormal" style="margin-right: 0.5in; margin-left: 0.5in; text-align: justify;"><span style="font-size:100%;">
<br /><span style="font-size: 10pt; font-family: Times;" lang="EN-US"><a href="http://www.cincinnatibeacon.com/index.php?/member/97/"><span style="font-family: Arial;"></span></a></span><span style="font-size: 10pt;" lang="EN-US"><o:p></o:p></span></span></p> <p class="MsoNormal" style="margin-right: 0.5in; margin-left: 0.5in; text-align: justify;"><span style="font-size:100%;"><span style="font-size: 10pt;" lang="EN-US">Recently I went to Fountain Square with a group of students that wanted to raise awareness about the City of Cincinnati’s criminalization of homelessness. While I was there I had a funny encounter with a streetcar snob that got me thinking.
<br /></span></span></p><p class="MsoNormal" style="margin-right: 0.5in; margin-left: 0.5in; text-align: justify;"><span style="font-size:100%;">
<br /><span style="font-size: 10pt;" lang="EN-US"><o:p></o:p></span></span></p> <p class="MsoNormal" style="margin-right: 0.5in; margin-left: 0.5in; text-align: justify;"><span style="font-size:100%;"><span style="font-size: 10pt;" lang="EN-US">I was with a large group of Miami students that are living and studying in OTR. They were troubled that the City of Cincinnati is criminalizing the homeless and locking them up for petty “crimes”. <o:p></o:p>They decided to try to raise awareness that </span><span style="font-size: 10pt; font-family: Times;" lang="EN-US"><a href="http://www.cincinnatibeacon.com/index.php?/contents/comments/criminalization_of_homeless_individuals_in_cincinnati/"><span style="font-family: Arial;">homeless people can be locked up</span></a></span><span style="font-size: 10pt;" lang="EN-US"> for “crimes” (minor misdemeanors) like sitting on the side walk, spitting in public, dumpster diving, littering, loitering, solicitation, trespassing or sharing food etc. They were passing out flyers and wearing t-shirts that said homelessness is not a crime.</span></span></p><p class="MsoNormal" style="margin-right: 0.5in; margin-left: 0.5in; text-align: justify;"><span style="font-size:100%;">
<br /><span style="font-size: 10pt;" lang="EN-US"><o:p></o:p></span></span></p> <p class="MsoNormal" style="margin-right: 0.5in; margin-left: 0.5in; text-align: justify;"><span style="font-size:100%;"><span style="font-size: 10pt;" lang="EN-US">I was observing them interacting with the public and talking to a Professor that was visiting from New Zealand when a guy I recognized was walking towards us. (We recognized each other from the streetcar debate. He said he would ride a streetcar but not a bus.) The Professor turned and handed him a flyer and said we’re raising awareness about the criminalization of homelessness.
<br /></span></span></p><p class="MsoNormal" style="margin-right: 0.5in; margin-left: 0.5in; text-align: justify;"><span style="font-size:100%;">
<br /><span style="font-size: 10pt;" lang="EN-US"><o:p></o:p></span></span></p> <p class="MsoNormal" style="margin-right: 0.5in; margin-left: 0.5in; text-align: justify;"><span style="font-size:100%;"><span style="font-size: 10pt;" lang="EN-US">The streetcar snob was walking his dog and asked the Professor if they were with the group from OTR. The Professor said, “Yes we are with the Miami program on Vine St.”</span></span></p><p class="MsoNormal" style="margin-right: 0.5in; margin-left: 0.5in; text-align: justify;"><span style="font-size:100%;">
<br /><span style="font-size: 10pt;" lang="EN-US"><o:p></o:p></span></span></p> <p class="MsoNormal" style="margin-right: 0.5in; margin-left: 0.5in; text-align: justify;"><span style="font-size:100%;"><span style="font-size: 10pt;" lang="EN-US">The man with the dog said, “Yeah I know about the problems with the homeless-I live downtown-but my door step isn’t a toilet.” I nodded as he walked away and about ten feet away from us he stopped as his dog pissed on the sidewalk next to a pole.</span></span></p><p class="MsoNormal" style="margin-right: 0.5in; margin-left: 0.5in; text-align: justify;"><span style="font-size:100%;">
<br /><span style="font-size: 10pt;" lang="EN-US"><o:p></o:p></span></span></p> <p class="MsoNormal" style="margin-right: 0.5in; margin-left: 0.5in; text-align: justify;"><span style="font-size:100%;"><span style="font-size: 10pt;" lang="EN-US">The professor said, “It’s OK with him if his dog pisses on the sidewalk but if a homeless person did that they’d be going to jail.” He added, “Of course the real solution to the problem he referred to is to have public facilities for people to use.”</span></span></p><p class="MsoNormal" style="margin-right: 0.5in; margin-left: 0.5in; text-align: justify;"><span style="font-size:100%;">
<br /><span style="font-size: 10pt;" lang="EN-US"><o:p></o:p></span></span></p> <p class="MsoNormal" style="margin-right: 0.5in; margin-left: 0.5in; text-align: justify;"><span style="font-size:100%;"><span style="font-size: 10pt;" lang="EN-US">It seems to me that the Professor was correct. There’s a lack of public facilities. 3CDC took over our public square and now the </span><span style="font-size: 10pt; font-family: Times;" lang="EN-US"><a href="http://www.cincinnatibeacon.com/index.php?/contents/comments/potty_lockdown_3cdc_says_no_to_pee_pee/"><span style="font-family: Arial;">public toilets are only open from 11AM-2PM </span></a></span><span style="font-size: 10pt;" lang="EN-US">and when 3CDC has money making events. They </span><span style="font-size: 10pt; font-family: Times;" lang="EN-US"><a href="http://www.cincinnatibeacon.com/index.php?/contents/comments/hey_3cdc_how_about_some_toilet_maps/"><span style="font-family: Arial;">don’t even have the decency to provide maps</span></a></span><span style="font-size: 10pt;" lang="EN-US"> showing people where they can go.</span></span></p><p class="MsoNormal" style="margin-right: 0.5in; margin-left: 0.5in; text-align: justify;"><span style="font-size:100%;">
<br /><span style="font-size: 10pt;" lang="EN-US"><o:p></o:p></span></span></p> <p class="MsoNormal" style="margin-right: 0.5in; margin-left: 0.5in; text-align: justify;"><span style="font-size:100%;"><span style="font-size: 10pt; font-family: Times;" lang="EN-US"><a href="http://www.cincinnatibeacon.com/index.php?/contents/comments/are_3cdcs_potty_closings_breaking_the_law/"><span style="font-family: Arial;">3CDC is violating the law</span></a></span><span style="font-size: 10pt;" lang="EN-US"> by closing these facilities since Fountain Square is a public place, but nobody is willing to enforce the law. The City is willing to look the other way when some people break laws.</span></span></p><p class="MsoNormal" style="margin-right: 0.5in; margin-left: 0.5in; text-align: justify;"><span style="font-size:100%;">
<br /><span style="font-size: 10pt;" lang="EN-US"><o:p></o:p></span></span></p> <p class="MsoNormal" style="margin-right: 0.5in; margin-left: 0.5in; text-align: justify;"><span style="font-size:100%;"><span style="font-size: 10pt;" lang="EN-US">I can certainly understand why anyone wouldn’t want homeless people-or anyone for that matter-urinating near their door step. But instead of demonizing the poor as some do, we should look for solutions that help everyone.
<br /></span></span></p><p class="MsoNormal" style="margin-right: 0.5in; margin-left: 0.5in; text-align: justify;"><span style="font-size:100%;">
<br /><span style="font-size: 10pt;" lang="EN-US"><o:p></o:p></span></span></p> <p class="MsoNormal" style="margin-right: 0.5in; margin-left: 0.5in; text-align: justify;"><span style="font-size:100%;"><span style="font-size: 10pt;" lang="EN-US">The City of Cincinnati should </span><span style="font-size: 10pt; font-family: Times;" lang="EN-US"><a href="http://www.cincinnatibeacon.com/index.php?/contents/comments/criminalization_of_homeless_individuals_in_cincinnati/"><span style="font-family: Arial;">stop wasting money cycling homeless people through the criminal justice system </span></a></span><span style="font-size: 10pt;" lang="EN-US">and instead fund a public toilet like international cities do. They should treat people with respect and provide basic services to meet people’s most basic needs.
<br /></span></span></p><p class="MsoNormal" style="margin-right: 0.5in; margin-left: 0.5in; text-align: justify;"><span style="font-size:100%;">
<br /><span style="font-size: 10pt;" lang="EN-US"><o:p></o:p></span></span></p> <p class="MsoNormal" style="text-align: justify;"><span style="font-size:100%;"><span style="font-size: 10pt;" lang="EN-US">A simple solution like </span><span style="font-size: 10pt; font-family: Times;" lang="EN-US"><a href="http://www.cincinnatibeacon.com/index.php?/contents/comments/are_we_a_grown_up_international_city_portlands_loo_in_cincinnati_too/"><span style="font-family: Arial;">adding public toilets </span></a></span><span style="font-size: 10pt;" lang="EN-US">would benefit us all and make our city more welcoming to all. Our city should spend less time pushing novelty items like streetcars and spend more time providing basic services."</span></span></p><p class="MsoNormal" style="text-align: justify;">
<br /></p><p class="MsoNormal" style="text-align: justify;">Wonder who the mysterious professor was????
<br /><span style="font-size: 10pt;" lang="EN-US"></span><o:p></o:p></p> <!--EndFragment-->
<br /><span style="font-weight: bold;font-family:Arial;font-size:100%;" lang="EN-US" >The Cynical Duplicity of 3CDC</span><span style="font-size:100%;">
<br /></span><span style=";font-family:Arial;font-size:100%;" lang="EN-US" >The mural and other such acts of corporate deception and propaganda are symptomatic of the complete duplicity of the non-profit Development Agency, 3CDC which operates at the heart of all policy making and which advises the Council on all matters pertaining to planning and development. (Although 3CDC is itself a non-profit organisation, it is made up and supported financially by all major development players (banks, developers etc) who stand to profit from its policies and actions). In addition to the issue of the mural, other examples abound:</span><span style="font-size:100%;">
<br /></span></div></div></div><ul><li><span style=";font-family:Arial;font-size:100%;" lang="EN-US" >The purchase of the residential Metropole Hotel and the eviction of 200 low-income tenants</span></li><li><span style=";font-family:Arial;font-size:100%;" lang="EN-US" >Proposals for the redevelopment of Washington Park - a local gathering place for homeless and rehab. residents</span></li><li><span style=";font-family:Arial;font-size:100%;" lang="EN-US" >The removal of the Washington park basketball courts (and this in the heart of a black community) and the turning of the Park into a white cultural enclave</span></li><li><span style=";font-family:Arial;font-size:100%;" lang="EN-US" >The closing of public restrooms in the vicinity of Washington Park and the increasing criminalization of the homeless</span></li><li><span style=";font-family:Arial;font-size:100%;" lang="EN-US" >The proposed removal of the 30 year old Drop Inn Center - a refuge for rehab patients and homeless citizens</span></li></ul><p class="MsoNormal" style="text-align: justify;"><span style=";font-family:Arial;font-size:100%;" lang="EN-US" >
<br /></span></p><p class="MsoNormal" style="text-align: justify;"><span lang="EN-US" style="font-family:Arial;"><span style="font-size:100%;">And this i</span>s a very brief list. For a more complete list of the perfidy of 3CDC, see Tom Dutton's penetrating analysis of this corporate duplicity in his </span><span><a href="http://www.tonywardedu.com/administrator/images/stories/critical_theory/district%209%20over-the-rhine.pdf" target="_blank"><strong>District 9, Over-the-Rhine.</strong></a><strong> </strong></span><span lang="EN-US" style="font-family:Arial;"> Go Tom! The struggle continues, and the folks of Over-the-Rhine need all of the help and support they can muster. Take a few moments, perhaps, to circulate Tom's piece to friends and colleagues and to broaden the network of support. The piece has just appeared in the </span><span><a href="http://www.cincinnatibeacon.com/index.php?/contents/comments/district_9_over-the-rhine_--_a_working_paper/" target="_blank"><strong>Cincinnati Beacon</strong></a>.</span><span lang="EN-US" style="font-family:Arial;"> Check it out and add your voice to the outrage about what is happening in Cincinnati.
<br /></span></p><p class="MsoNormal" style="text-align: justify;">
<br /></p><p class="MsoNormal" style="text-align: justify;"><span style="font-weight: bold;">Design Studio</span>
<br /><span lang="EN-US" style="font-family:Arial;"><o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify;"><span lang="EN-US" style="font-family:Arial;"><!--[if !supportEmptyParas]--> <!--[endif]--><o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify;"><span lang="EN-US" style="font-family:Arial;">In the Spring (2010) semester, I was again co-teaching an Architecture Design Studio in Over the Rhine with Tom Dutton. Our aim was to find solutions to the problem of housing diverse cultural and economic groups in an environment that is conducive to harmonious social and environmental relationships into the 21<sup>st</sup> Century. The project involved design at both the urban scale as well as the design of individually sustainable building complexes including proposals for urban farming, sustainable housing, local and neighbourhood commercial facilities and community facilities. Final presentation to the Cincinnati community included representatives from urban development and policy stakeholders as well as design professionals. The intention was to influence future development policies and strategies.</span></p><p class="MsoNormal" style="text-align: justify;">
<br /><span lang="EN-US" style="font-family:Arial;"><o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify;"><span lang="EN-US" style="font-family:Arial;"><!--[if !supportEmptyParas]--> <!--[endif]--><o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify;"><span lang="EN-US" style="font-family:Arial;">Over the Rhine is emblematic (albeit writ large) of innumerable urban cores across America. Our hope and intention in the long term is to be able to provide development policy guidelines that will have an influence beyond the borders of Cincinnati and indeed, Ohio.</span></p><p class="MsoNormal" style="text-align: justify;">
<br /></p><p class="MsoNormal" style="text-align: justify;"><span style="font-weight: bold;">Educational Leadership</span>
<br /><span lang="EN-US" style="font-family:Arial;"> <o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify;"><span lang="EN-US" style="font-family:Arial;"><!--[if !supportEmptyParas]--> <!--[endif]--><o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify;"><span lang="EN-US" style="font-family:Arial;">In addition to this Studio project, I simultaneously co-taught a PhD seminar course in Educational Leadership with Prof. Tammy Schwartz. Together we built an exciting and very diverse multidisciplinary team. The team included graduate students in:</span></p>
<br /> <p class="MsoNormal" style="text-align: justify;"><span lang="EN-US" style="font-family:Arial;"><!--[if !supportEmptyParas]--> <!--[endif]--><o:p></o:p></span></p> <ul><li><!--[if !supportLists]--><!--[endif]--><span lang="EN-US" style="font-family:Arial;">Educational Leadership<o:p></o:p></span></li><li><!--[if !supportLists]--><span lang="EN-US" style="font-family:Symbol;"><span style="font: 7pt "Times New Roman";"> </span></span><!--[endif]--><span lang="EN-US" style="font-family:Arial;">Family Studies<o:p></o:p></span></li><li><!--[if !supportLists]--><span lang="EN-US" style="font-family:Arial;">Architecture, Library Studies and <o:p></o:p></span></li><li><!--[if !supportLists]--><span lang="EN-US" style="font-family:Arial;">Community Psychology <o:p></o:p></span></li><li><!--[if !supportLists]--><span lang="EN-US" style="font-family:Arial;">Community Literacy graduate students fron Northern Kentucky University<o:p></o:p></span></li><li><!--[if !supportLists]--><span lang="EN-US" style="font-family:Arial;">Library Studies (support from Miami Library staff)
<br /></span></li></ul> <p class="ListParagraph" style="text-align: justify; text-indent: -0.25in;">
<br /><span lang="EN-US" style="font-family:Arial;"><o:p></o:p></span></p> <p class="ListParagraph" style="text-align: justify;"><span lang="EN-US" style="font-family:Arial;"><!--[if !supportEmptyParas]--> <!--[endif]--><o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify;"><span lang="EN-US" style="font-family:Arial;">Collectively, we were engaged in work at the Rothenberg Preparatory Academy in Over the Rhine within the Cincinnati School District. Rothenberg is the only remaining elementary school (K-8) in Over the Rhine. It is a beleaguered institution in a very beleaguered part of the city. There are very high levels of poverty and homelessness among its families and the school itself is located in a dilapidated building with significant functional problems. It is seriously under-resourced and lacking in many of the facilities that are taken for granted elsewhere. For the last eight years Rothenberg has failed to meet its mandated benchmarks in any of the areas of study.</span></p><p class="MsoNormal" style="text-align: justify;">
<br /><span lang="EN-US" style="font-family:Arial;"><span style=""> </span><o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify;"><span lang="EN-US" style="font-family:Arial;"><!--[if !supportEmptyParas]--> <!--[endif]--><o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify;"><span lang="EN-US" style="font-family:Arial;">Our team was engaged in the long-term goal of community-building. We were working with teachers, parents, children and community stakeholders to develop strong mutually supportive bonds of collaboration. Our work included:</span></p><p class="MsoNormal" style="text-align: justify;">
<br /><span lang="EN-US" style="font-family:Arial;"><o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify;"><span lang="EN-US" style="font-family:Arial;"><!--[if !supportEmptyParas]--> <!--[endif]--><o:p></o:p></span></p> <ul><li><!--[if !supportLists]--><span lang="EN-US" style="font-family:Arial;">An ongoing assessment of the short and long term needs of the school<o:p></o:p></span></li><li><!--[if !supportLists]--><span lang="EN-US" style="font-family:Arial;">the development of a system for (parent) GED tutoring for parents <o:p></o:p></span></li><li><!--[if !supportLists]--><span lang="EN-US" style="font-family:Symbol;"><span style="font: 7pt "Times New Roman";"> </span></span><!--[endif]--><span lang="EN-US" style="font-family:Arial;">a system of professional study/development for teachers, <o:p></o:p></span></li><li><!--[if !supportLists]--><span lang="EN-US" style="font-family:Arial;">an autobiographical (story-telling) system of literacy for the children<o:p></o:p></span></li><li><!--[if !supportLists]--><span lang="EN-US" style="font-family:Arial;">the production of a <i>Zine</i></span><span lang="EN-US" style="font-family:Arial;"> to make the childrens; stories public<o:p></o:p></span></li><li><!--[if !supportLists]--><!--[endif]--><span lang="EN-US" style="font-family:Arial;">dialogue with teachers to elicit their exprience of teaching at Rothenberg<o:p></o:p></span></li><li><!--[if !supportLists]--><span lang="EN-US" style="font-family:Arial;">dialogue with parents to elicit their own stories of education<o:p></o:p></span></li><li><!--[if !supportLists]--><span lang="EN-US" style="font-family:Arial;">the creation, organisation and cataloguing of the school librar<o:p></o:p></span></li><li><!--[if !supportLists]--><!--[endif]--><span lang="EN-US" style="font-family:Arial;">a paging system for staff to eliminate the disruptive tannoy system.<o:p></o:p></span></li><li><!--[if !supportLists]--><span lang="EN-US" style="font-family:Arial;">forging stronger links between the school and community support groups <o:p></o:p></span></li><li><!--[if !supportLists]--><span lang="EN-US" style="font-family:Arial;">the development of a proposal for a school/community garden and a corresponding change in the curriculum. Together, these will provide a laboratory and teaching/learning opportunity for Rothenberg across a range of subjects.<o:p></o:p></span></li><li><!--[if !supportLists]--><span lang="EN-US" style="font-family:Arial;">the completion of Community Psychology surveys of:</span></li></ul> <p class="ListParagraph" style="text-align: justify; text-indent: -0.25in;">
<br /><span lang="EN-US" style="font-family:Arial;"><o:p></o:p></span></p> <p class="ListParagraph" style="text-align: justify;"><span lang="EN-US" style="font-family:Arial;"><!--[if !supportEmptyParas]--> <!--[endif]--><o:p></o:p></span></p> <p class="ListParagraph" style="margin-left: 1.5in; text-align: justify; text-indent: -0.25in;"><!--[if !supportLists]--><span lang="EN-US" style="font-family:Wingdings;">§<span style="font: 7pt "Times New Roman";"> </span></span><!--[endif]--><span lang="EN-US" style="font-family:Arial;">Teachers<o:p></o:p></span></p> <p class="ListParagraph" style="margin-left: 1.5in; text-align: justify; text-indent: -0.25in;"><!--[if !supportLists]--><span lang="EN-US" style="font-family:Wingdings;">§<span style="font: 7pt "Times New Roman";"> </span></span><!--[endif]--><span lang="EN-US" style="font-family:Arial;">Parents<o:p></o:p></span></p> <p class="ListParagraph" style="margin-left: 1.5in; text-align: justify; text-indent: -0.25in;"><!--[if !supportLists]--><span lang="EN-US" style="font-family:Wingdings;">§<span style="font: 7pt "Times New Roman";"> </span></span><!--[endif]--><span lang="EN-US" style="font-family:Arial;">Chidren
<br /></span></p><p class="ListParagraph" style="margin-left: 1.5in; text-align: justify; text-indent: -0.25in;">
<br /><span lang="EN-US" style="font-family:Arial;"><o:p></o:p></span></p> <p class="MsoNormal" style="margin-left: 0.5in; text-align: justify;"><span lang="EN-US" style="font-family:Arial;">to determine the practical resource needs of the school as a basis for funding and resource applications.</span></p><p class="MsoNormal" style="margin-left: 0.5in; text-align: justify;">
<br /><span lang="EN-US" style="font-family:Arial;"><o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify;"><span lang="EN-US" style="font-family:Arial;"><!--[if !supportEmptyParas]--> <!--[endif]--><o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify;"><span lang="EN-US" style="font-family:Arial;">Our aim was to build a solid base of parent and community involvement through story-telling and relationship-building, and to facilitate the emergence of a strong and skilled learning community. All of the research shows that when parents become involved in the education of their children, these children start to succeed. So far we are being successful. It is fully anticipated that this year Rothenberg will meet all of its study area benchmarks.</span></p><p class="MsoNormal" style="text-align: justify;">
<br /></p><p class="MsoNormal" style="text-align: justify; font-weight: bold;">The Incipient Racism of the Cincinnati School System</p><p class="MsoNormal" style="text-align: justify;">To put all of this in context and to convey one of my most significant learnings in the Rothenberg project is it necessary to detail exactly why there is such a wide disparity between the poor urban (black) schools and the white suburban affluent schools in Cincinnati. It doesn't happen by accident, but by intent. In Cincinnati school resources and budgets are funded out of property taxes. Rich parents who live in rich, leafy suburbs insist that all property taxes are pegged to the neighbourhood schools in which they live rather than being spread throughout the system (and therefore equalising the disparities between schools). In the inner city ghettos like OtR, property taxes are very low. Most people rent and often landlords have abandoned their empty buildings So there is a much (MUCH) smaller economic resource base to draw from for schools like Rothenberg. Hence the gap in the opportunities between rich and poor continues to widen - an inevitable trend towards increasing social conflict. The courts have found this system to be unconstitutional for the last12 years, but Cincinnati citizens continue to resist change. Apparently these same good (white) citizens of Ohio would rather spend their tax dollars on increased surveillance and law and order systems and upon more and larger (and more crowded) prisons in which to house the discontented members of the black community. Go figure!</p><p class="MsoNormal" style="text-align: justify;">
<br /></p><p class="MsoNormal" style="text-align: justify;"><span style="font-weight: bold;">Engaged University</span>
<br /><span lang="EN-US" style="font-family:Arial;"><o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify;"><span lang="EN-US" style="font-family:Arial;"><!--[if !supportEmptyParas]--> <!--[endif]--><o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify;"><span lang="EN-US" style="font-family:Arial;">In March I worked with a Fine Arts Faculty team to put together the second symposium on Engaged Learning – part of MiamiU’s mission to brand itself as an “Engaged University”. In this respect I helped to lead the discussion on different forms of pedagogy and evaluation, and on the problems of developing and practicing theories of engagement in a culturally diverse setting. This led to ongoing meetings with many colleagues in the University community who have a stake in Engaged Learning, Service Learning, Community Engagement, Social Entrepreneurship, and Community Partnership.<span style=""> </span>These discussions ranged across several Departments - Architecture, Psychology, Education, Business, the Western Campus Inquiry Center and sparked a much broader dialogue about the meaning of the term "Engagement" - bringing into sharp focus the need for academics to move beyond an engagement with the subject and to extend their engagement into and with the community. My hope had been to stay at Miami longer than the one-year Wiepking contract so that I might have a truly more effective role and impact on the University and its pedagogical practices.</span></p><p class="MsoNormal" style="text-align: justify;">
<br /></p><p class="MsoNormal" style="text-align: justify; font-weight: bold;"><span lang="EN-US" style="font-family:Arial;">Public Lectures</span></p><p class="MsoNormal" style="text-align: justify;"><span lang="EN-US" style="font-family:Arial;">In addition to my Departmental work, I was also able to offer six public lectures to the University community.</span></p><ol><li style="font-family: arial;">Custodial Schools: The Hidden Curriculum and the Ethic of Social Control
<br /></li><li style="font-family: arial;"><span lang="EN-US">Colonialism and the Architecture Project (Architecture)</span></li><li style="font-family: arial;"><span lang="EN-US">Education as an Instrument of Social Pacification (Liberal Studies)
<br /></span></li><li><span lang="EN-US" style="font-family:Arial;"><span style="font-family: arial;">Critical Indigeneity in the Academy (Psychology)</span>
<br /></span></li><li><span lang="EN-US" style="font-family:Arial;">Colonial Legacies: Indigeneity in a Multicultural World (Black Studies)</span></li><li><span lang="EN-US" style="font-family:Arial;">Engagement and a New Professionalism (Western program)</span></li></ol>
<br /><span style="font-family: arial;">I enjoyed all of these immensely and was able to develop much new material for my website.</span>
<br /><p class="MsoNormal" style="text-align: justify;">
<br /></p><p class="MsoNormal" style="text-align: justify;"><span style="font-weight: bold;">End of Year Blues</span>
<br /><span lang="EN-US" style="font-family:Arial;"><o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify;"><span lang="EN-US" style="font-family:Arial;"><!--[if !supportEmptyParas]--> <!--[endif]--><o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify;"><span lang="EN-US" style="font-family:Arial;">The work that I have done at Miami is not complete. The Myaamia project, the Over the Rhine Development project and the Rothenberg Academy project are ongoing. Although much has been accomplished, much still needs to be done to build on the foundations that have been laid this year. It had been my hope to be able to extend my time at Miami to “bed in” and advance the gains that have been made. In the area of Engaged learning I had hoped to contribute much more to the University’s thinking and practice. Sadly, in the present economic climate, this was not to be. Perhaps when the economy improves there may be an opportunity to return to complete the work that I have started.</span></p><p class="MsoNormal" style="text-align: justify;">
<br /></p><p class="MsoNormal" style="text-align: justify;"><span style="font-weight: bold;">The Coming Year</span>
<br /><span lang="EN-US" style="font-family:Arial;"><o:p></o:p></span></p> <p style="text-align: justify;" class="MsoNormal"><span lang="EN-US" style="font-family:Arial;"><!--[if !supportEmptyParas]--> So! We are off on another adventure. Five days ago, Leonie, Josephine and I left our temporary home in Ohio and traveled to Toronto to stay with friends for a few days. Tomorrow we set out for the UK - via Iceland - a return to my roots after a 30 year absence. The intention is to meet up with long-lost friends and relatives and to introduce Josephine to her cultural heritage. We will visit the South-West and the North, and will take a one-week trip down the Leeds-Liverpool Canal in a longboat, as well as a climb up Ingleborough and (later) Helvellyn via Striding Edge - something I last did fifty years ago almost to the day.</span></p><p style="text-align: justify;" class="MsoNormal">
<br /></p><p style="text-align: justify;" class="MsoNormal">In August I have a workshop and keynote presentation to the European Architectural Students Assembly (EASA) in Manchester. The information I received noted that:</p><p style="text-align: justify;" class="MsoNormal">
<br /></p><p style="text-align: justify;" class="MsoNormal">"The lectures are taking place in an old mill building on the bank of the River Irwell. ... the building itself will add to the atmosphere of an architecture assembly in Post-Industrial Manchester."
<br /></p><p style="text-align: justify;" class="MsoNormal">
<br /></p><p style="text-align: justify;" class="MsoNormal">Talk about coming full circle! Bacup, my home town, is the first town on the Irwell, and my father worked for five years at the Irwell Springs Printing Works at the river's source high up on the Pennine moorland. I used to go night-fishing in the mill lodge (pond).</p><p style="text-align: justify;" class="MsoNormal">
<br /></p><p style="text-align: justify;" class="MsoNormal">It is unclear where our journey will subsequently take us. Much depends on finding work that will allow the adventure to continue before we must return to New Zealand. Today we fly to Iceland on our way to my roots.
<br /><span lang="EN-US" style="font-family:Arial;"><!--[endif]--><o:p></o:p></span></p><span style=";font-family:Arial;color:black;" ></span><span lang="EN-US" style="font-family:Arial;"><o:p></o:p></span> <!--EndFragment--> Tony Wardhttp://www.blogger.com/profile/12212006367701601938noreply@blogger.com0tag:blogger.com,1999:blog-4970739292176745999.post-39664301004785063152008-06-21T01:46:00.000-07:002008-06-21T02:00:09.122-07:00Critical Theorising from an Organic IntellectualI get really tired of reading so-called critical theories from academics whose jargon-filled blogs and writings seem to be aimed at not so much "changing the world" as gaining promotion. It's refreshing, then, to come across this piece by the New Zealand Maori Party Member of Parliament Hone Harawira. It cuts right through the double speak of both politicians and academics, strips the logic of the normative discourse down to its essentials and reveals the contradictions and hypocracies of the New Zealand "democracy" for all to see and hear. Hone asks the fundamental Critical Theory question "Who has the power to name, to establish the boundary of the discourse and to establish and maintain meaning in a colonial society?" The answer, of course, is the colonial (racist) dominant culture. Here's Hone Harawira's speech to Parliament about a proposed piece of legislation put forward by a member of the New Zealand Party. The Bill is aimed at preventing Maori Judges who have long experience of Maori Land Court hearings, from participating in the Waitangi Tribunal (a non-binding Tribunal that makes judgments on redress of indigenous land-related grievances).<br /><br />Hone is not an academic. He's not considered to be an "intellectual" byt thye hoi poloi of NZ society. Yet here is the sword of truth cutting through the lies and deceptions that go to make up the hegemony of New Zealand political life.<br /><br /><span style="font-weight: bold;">Treaty of Waitangi (Removal of Conflict of Interest) Amendment Bill</span><br /><br /><span style="font-weight: bold;">Wed 18 June 2008</span><br /><br /><span style="font-weight: bold;">Hone Harawira, MP for Te Tai Tokerau</span><br /><br />Mr Speaker, this New Zealand First bill, promoted by Pita Paraone, and denounced as being anti-Maori by Maori from throughout the country, plans to end the careers of some of our best Maori judges of the Maori Land Court, the High Court, and the Waitangi Tribunal, and to stop them from serving their own people.<br /><br />This bill Mr Speaker, is exactly the same as that other anti-Maori bill, put forward by New Zealand First, represented at Select Committee by Pita Paraone, voted for by all of Labour’s Maori MPs, including Parekura Horomia, Nanaia Mahuta, Mahara Okeroa, Mita Ririnui, Dover Samuels, Dave Hereora and Shane Jones, and denounced as being anti-Maori, by Maori from throughout the country.<br /><br />That bill was called the Principles of the Treaty of Waitangi Deletion Bill, and proposed taking the Treaty of Waitangi out of all New Zealand legislation.<br /><br /><br />Thankfully, the rest of the House voted with the Maori Party at second reading and threw it out, but not before Mr Speaker, not before all of Labour’s Maori MPs actually voted to delete the Treaty of Waitangi from all New Zealand legislation.<br /><br />And vote for it they did Mr Speaker, and not just a couple of them either, but the whole lot of them - Parekura Horomia, Nanaia Mahuta, Mahara Okeroa, Mita Ririnui, Dover Samuels, Dave Hereora, and Shane Jones !!!!<br /><br />In fact, so horrified was Angeline Greensill, Maori Party Member of the House of Hauraki-Waikato, that she actually rang me to say,<br /><br />“Hone, are you sure? Are you telling me that every one of Labour’s Maori MPs, including Parekura Horomia, Nanaia Mahuta, Mahara Okeroa, Mita Ririnui, Dover Samuels, Dave Hereora, and Shane Jones, actually did something as dumb as to vote to delete the Treaty of Waitangi from all New Zealand legislation?<br /><br />And being a fully paid up member of the Maori Party Mr Speaker, I had no option but to tell her the truth, that in fact, yes they had – all of Labour’s Maori MPs voted- to delete the Treaty of Waitangi from all legislation.<br /><br /><br />Mr Speaker, this bill, this Treaty of Waitangi (Removal of Conflict of Interest) Amendment Bill, is the same in many ways.<br /><br />This bill has also been put forward by New Zealand First,<br /><br />This bill was also represented at Select Committee by Pita Paraone,<br /><br />This bill was also supported by all of Labour’s Maori MPs, including Parekura Horomia, Nanaia Mahuta, Mahara Okeroa, Mita Ririnui, Dover Samuels, Dave Hereora and Shane Jones, and<br /><br />This bill has also been denounced as anti-Maori, by Maori from throughout the country.<br />and I am happy to say that for all of those reasons and more, the Maori Party will not be supporting this bill.<br /><br /><br />Mr Speaker, the Maori Party will not be supporting this anti-Maori bill put forward by New Zealand First, represented at Select Committee by Pita Paraone, supported by all of Labour’s Maori MPs, including Parekura Horomia, Nanaia Mahuta, Mahara Okeroa, Mita Ririnui, Dover Samuels, Dave Hereora and Shane Jones, and denounced as being anti-Maori by Maori from throughout the country …<br /><br />because we know, as does the Select Committee, that sitting on both the Maori Land Court and the Waitangi Tribunal, requires people to have an understanding of tribal structures, Maori land history, custom and tradition –<br /><br />and given that 80% of those people are likely to be Maori, we know that:<br /><br />this bill … will effectively dump all of those Maori who had dedicated their lives to law school, court work, and tribunal work before taking up an appointment to either the Maori Land Court or the Waitangi Tribunal, and dismiss 95% of the greatest legal minds within Maoridom,<br /><br />and Mr Speaker, how dumb is that …, how mind-numbingly, nonsensically, foolishly, downright dumb is that?<br /><br /><br />Mr Speaker, another reason the Maori Party will not be supporting this anti-Maori bill put forward by New Zealand First, represented at Select Committee by Pita Paraone, supported by all of Labour’s Maori MPs, including Parekura Horomia, Nanaia Mahuta, Mahara Okeroa, Mita Ririnui, Dover Samuels, Dave Hereora and Shane Jones, and denounced as being anti-Maori by Maori from throughout the country …<br /><br />is because it continues the assault against some of our top jurists like Chief Justice Dame Sian Elias, Maori Land Court Judge Caren Wickliffe, and Chief Maori Land Court Judge Joe Williams,<br /><br />who have all been dragged into the political spotlight and attacked, by over-zealous and intellectually-challenged Ministers of the Crown, wanting to impose their prejudices on the judiciary.<br /><br />Mr Speaker, there is probably no other party that wants to change the appointment process for judges in Aotearoa as much as the Maori Party, but even we recognise the importance of keeping the judiciary separate from politicians who come and go at the whim of the electorate.<br /><br /><br />Mr Speaker, another reason the Maori Party will not be supporting this anti-Maori bill put forward by New Zealand First, represented at Select Committee by Pita Paraone, supported by all of Labour’s Maori MPs, including Parekura Horomia, Nanaia Mahuta, Mahara Okeroa, Mita Ririnui, Dover Samuels, Dave Hereora and Shane Jones, and denounced as being anti-Maori, by Maori from throughout the country …<br /><br />is because it plans to muzzle the voices of judges who demonstrate every day, high levels of judicial competence and knowledge of Maori land matters, and replace them with retired judges who have already got heaps on their plate.<br /><br /><br />Mr Speaker, I was happy to be the Maori Party representative on the Select Committee which considered this anti-Maori bill put forward by New Zealand First, represented at Select Committee by Pita Paraone, supported by all of Labour’s Maori MPs, including Parekura Horomia, Nanaia Mahuta, Mahara Okeroa, Mita Ririnui, Dover Samuels, Dave Hereora and Shane Jones, and denounced as being anti-Maori by Maori from throughout the country …<br /><br />and I was equally as happy to hear their recommendation, that there was no inherent conflict of interest, and that therefore this bill could be thrown out, on the same scrapheap as the last one.<br /><br /><br />And finally Mr Speaker, let me ask this most obvious of questions, the question on the lips of Maori people all round the country –<br /><br />if it’s conflict of interest that Pita Paraone, Parekura Horomia, Nanaia Mahuta, Mahara Okeroa, Mita Ririnui, Dover Samuels, Dave Hereora and Shane Jones, are really concerned with,<br /><br />then what about the conflict of interest that arises from the thieving buggers who actually stole our land, being the same bloody critters, who then set up the tribunal to decide the courtcase, pick who the judges will be, decide what can be returned and what won’t be returned, pick who can speak for the poor bloody victims, and then say how much the victims will have to pay to get their own land back.<br /><br />Conflict of Interest, Mr Paraone? You want to talk about conflict of interest? Well that’s what you call Conflict of Interest Mr Paraone, that’s the real deal that no-one wants to talk about.<br /><br />Mr Horomia – how come the thieves who stole your tupuna’s land, also get to pick the judges for the courtase? How’s that for conflict of interest?<br /><br />Ms Mahuta - how come the thieves who stole your tupuna’s land, also get to say what lands you can have back? How’s that for conflict of interest?<br /><br />Mr Okeroa - how come the thieves who stole your tupuna’s land, get to say who your negotiators can be? How’s that for conflict of interest?<br /><br />And for all the rest of you Maori MPs in Labour - how dare you support legislation that would delete the Treaty, and deny Maori the right to sit on their own Land Courts.<br /><br />Mr Speaker, this bill …<br /><br />this bill supported by Pita Paraone, Parekura Horomia, Nanaia Mahuta, Mahara Okeroa, Mita Ririnui, Dover Samuels, Dave Hereora and Shane Jones, in spite of overwhelming opposition from Maori right around the country …<br /><br />this bill … to strip the Waitangi Tribunal and the Maori Land Court of some of the best legal minds in Maoridom …<br /><br />this bill Mr Speaker, is nothing but a pathetic attempt to deny Maori equal access to all levels of the judiciary,<br /><br />Mr Speaker, the Maori Party stands proudly alongside the rest of Maoridom in denouncing this anti-Maori bill …<br /><br />And we call on this House to consign it to the same trash-bin, as the last piece of legislative prejudice, put forward by New Zealand First.Tony Wardhttp://www.blogger.com/profile/12212006367701601938noreply@blogger.com2tag:blogger.com,1999:blog-4970739292176745999.post-3062981899323283162008-04-14T16:47:00.000-07:002008-04-14T16:47:00.722-07:00The Existentialist Cowboy: Bush's Conspiracy to Create an American Police State: Part I, Police States Begin With False Flag Attacks<a href="http://existentialistcowboy.blogspot.com/2008/04/bushs-conspiracy-to-create-american.html">The Existentialist Cowboy: Bush's Conspiracy to Create an American Police State: Part I, Police States Begin With False Flag Attacks</a>Tony Wardhttp://www.blogger.com/profile/12212006367701601938noreply@blogger.com0tag:blogger.com,1999:blog-4970739292176745999.post-10086332552125754132008-02-23T21:24:00.000-08:002008-02-23T21:24:11.801-08:00H809 Research Blog: Notes on Oliver et al (2007)<a href="http://h809ch.blogspot.com/2008/02/notes-on-oliver-et-al-2007.html">H809 Research Blog: Notes on Oliver et al (2007)</a>Tony Wardhttp://www.blogger.com/profile/12212006367701601938noreply@blogger.com1tag:blogger.com,1999:blog-4970739292176745999.post-39380701286486023812007-11-14T00:08:00.000-08:002008-12-09T15:38:15.429-08:00High School Confidential<div style="text-align: center;"><span style="font-weight: bold;">HIGH SCHOOL CONFIDENTIAL</span><br /><br /><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj4FDa-GTT5cKNCqvS0Jyzkw4wlfUxcbTXeW-x-nOXIB_-XW4K6f-LKH4DZjStiLF__4HFPbF_ZnZuhE8-M4SO29EwBKWaPBBwr5eFrMuXCqNSJPO6JWxfLV7i8BAv8Ii1SdwgH90gHMr_a/s1600-h/200.ruatoki.jpg"><img style="margin: 0px auto 10px; display: block; text-align: center; cursor: pointer;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj4FDa-GTT5cKNCqvS0Jyzkw4wlfUxcbTXeW-x-nOXIB_-XW4K6f-LKH4DZjStiLF__4HFPbF_ZnZuhE8-M4SO29EwBKWaPBBwr5eFrMuXCqNSJPO6JWxfLV7i8BAv8Ii1SdwgH90gHMr_a/s400/200.ruatoki.jpg" alt="" id="BLOGGER_PHOTO_ID_5132606149342213154" border="0" /></a>Ruatoki, New Zealand, 2007.<br /></div><div style="text-align: justify;"><br /></div><span style="font-weight: bold;">Introduction</span><br /><div style="text-align: justify;"><br />In late October 2007, the small peaceful and largely Māori village of Ruatoki in New Zealand's Bay of Plenty was invaded in the early hours of the morning by heavily armed police anti-terrorism squads, in full military gear and brandishing sub-machine guns. They arrested a number of residents and boarded and searched the bus carrying Kohanga Reo children to their kindergarten. To many New Zealanders, this over-the-top repressive act was an indication of increasing State Terrorism and evidence of an encroaching police state in a country that has traditionally prided itself on its ability to dialogue and negotiate issues of difference. However, public reaction to the raids was even more daunting. More than 80% of the population supported the Police. This alone is cause for serious concern and seems to me to support the idea of an increasing racial tension. This was precipitated by Don Brash's Orewa Speech in 2004 and exacerbated by Helen Clark's pre-emptive legislation on the Foreshore and Seabed. The gulf between Maori and non-Maori seems to be widening as calls for tino rangatiratanga (Maori self-determination) become more strident and as anti-Maori sentiments become more vocal.<br /><br />What does all of this have to do with High School education? Quite a bit as it turns out!<br /><br />In an apparently unrelated event, I was recently having dinner with a family of non-Māori friends. They are a caring, hard-working and intelligent family. They are concerned about sustainability, global warming, house prices, drug problems, crime etc. They go hiking and camping, take their children to sports and are generally model parents. They are generous and kind – just the sort of friends that we would like to nurture and share more with. They have two children, their daughter (4) and a son (8).<br /><br />The father is a local high school teacher and has been in that position for five years. He is dedicated to teaching/learning and concerned for the wellbeing and advancement of his students. He teaches in a high school (letʻs call it “Pounamu High”) that has a mixed ethnic makeup, with a large proportion of Māori students (about 45%). In the geographical area concerned, Māori children between the ages of 10-19 make up approximately 52% of all children in this age group. This is more than twice the national average of Māori as a proportion of the whole population of this age group. In 2006 there were more than 900 students on the school roll, more than 400 of them Māori. Many of these "more difficult" children come from the Ruatoki community.<br /><br />My friend does not think of himself as a racist. On the contrary, if he were to be called such he would be deeply hurt. He is dedicated to making life better for all of his students, and the suggestion that he might discriminate against those students who are Māori would be abhorrent to him. But he is deeply troubled and not a little frustrated and exasperated by them. He sees them – particularly the boys - as wilfully disobedient, insolent and themselves driven by racist impulses towards himself that he neither accepts not understands. In our conversation he shared some of his experiences with me.<br /><br />“They steal all of the time, and they conspire together to succeed and to hide their thefts. Last week a young Pakeha (non-Māori) girl put her cell-phone down on her desk. When she looked up, it was gone. When she complained to me, I asked who took it and all I got was a sea of blank, smug faces. So I asked her what her number was and promptly called it from my own cell phone. Of course, when it rang (down the blouse of a young Māori girl sitting some way away) I was able to retrieve it, but even the girl in possession of it continued to deny her involvement. Last week, the new Deputy Principal had her own cell phone stolen off her desk after only two weeks in the job.<br /><br />I tell all new teachers to forget about their idealism, or about any notion of teaching. We are involved in custodial duties, trying to keep the lid on insolence, disobedience, blatant disrespect, crime, truancy and drugs. If we challenge students about their behaviour or seek explanations for their actions, they simply turn their backs and walk away. They appear to have no respect for authority. I hate my job!”<br /><br />He told me that his experiences were not uncommon, but were, in fact the norm among non-Māori teachers. He also complained that the students’ behaviour appeared to be condoned by the Māori members of staff, who themselves “keep their distance”, “never say Hello!” and seem generally unhelpful and sullen.<br /><br />My friend was very saddened by all of this, and felt hopeless to change it. He was resigned to a continuing life of conflict, non-communication and academic failure.<br /><br /><span style="font-weight: bold;">Māori Student Background</span><br /><br />And fail these Māori boys do. In the School District, the average Pakeha pass rate in all subjects is 56%, for Māori it is 34%. At Pounamu High in specific subjects, Māori student pass rates were extremely low: English (29%), Languages (other than te Reo) (21%), Science (26%), Maths (30%), etc. Only in te reo Māori (Māori language) did they excel (96%).<br /><br />Pounamu High School is not exceptional. Nationally, 53% of Māori boys leave school with no qualifications compared to 20% of Pakeha boys. Similarly, truancy rates for Māori are significantly higher than for non-Māori. The national truancy rate for Māori boys is 6.6% compared to 2.8% for Pakeha boys, while for Māori girls it is even worse with 7.1% compared to 2.9% for Pakeha girls. In the Region, the overall Māori truancy rate is the highest in the Nation, at 8.2%. Clearly something is not working at the High School for the Māori students, or for the teachers who are charged with their education. I felt a deep sense of empathy for my friend, and struggled to understand how it could be that such a caring person could not “get through” to his students. He concluded his description of life in the school with the rhetorical question, “Why are they all so angry?”<br /><br />Which made me reflect for a moment on why this might be.<br /><br />“Well.” I said, “If, as a people, you had every square inch of your land stolen by the Government on a trumped up murder charge designed specifically to dispossess you; if your leaders had been imprisoned and executed for this same murder, and then been completely exonerated and posthumously pardoned; if your land had not subsequently been returned and for 150 years you had watched Pakeha farmers get rich on its use; during which time you had lost all of your own productive capacity, and been left unable to house, clothe or feed your children; if, as a direct consequence of these deprivations, you had been disproportionately arrested and imprisoned, suffered significantly higher incidences of suicide, alcoholism, disease, poverty and child abuse and mortality as well as a lower life expectancy, then I think you might be angry. That’s what happened to Ngati “Moana””<br /><br />“Ngati “Moana”? he asked, ingenuously, “Is that the local tribe?”<br /><br />I was stunned and completely at a loss to know how to respond. If, after five years of teaching at a local High School with a majority of Māori students he still did not know the names of their Tribes, their status, genealogy and history – that is, their identity - then what hope was there! Too embarrassed to bring these discrepancies to his attention, I just suggested that I believed the school needed to stop everything, to face the issue of miscommunication squarely, and to resolve it communally before any further teaching was attempted. I then moved on to other matters in an act of cowardly resignation. Depressed, I went home to reflect on our conversation.<br /><br />Unresolved Issues.<br /><br />Several questions demanded answers.<br /></div><ul style="text-align: justify;"><li>How could he be so unaware of the cultural identity of the majority of students in the school? </li><li>Why did he not see that his inability or unwillingness to try to understand who his students were might be directly related to their “insolence”. </li><li>Could he not see that from their point of view he did not respect them and yet he expected them to respect him?</li><li>Could he not see that even the slightest sincere inclination on his part to enter into their world was likely to see an immediate softening of their attitudes to him. </li><li>Why did he not ask them or the Māori teachers what they thought the problems at the school were about?</li><li>Was his an isolated experience, or was it shared by other Pakeha teachers in the school? </li><li>Was it, in fact, a widespread issue throughout the high-schools in Aotearoa-New Zealand?</li><li>Did attitudes towards the students such as my friend’s play any part in the “failure” of the students themselves?</li></ul><div style="text-align: justify;">And perhaps most importantly,<br /></div><ul style="text-align: justify;"><li>What does all of this have to do with police anti-terrorism raids?<br /></li></ul><div style="text-align: justify;">I determined to set about finding answers to these questions. To read about what I discovered, download the full article from my website. <span style="font-weight: bold; color: rgb(0, 0, 153);">www.TonyWardEdu.com</span>. The URL for the article is:<br /><br /><span style="color: rgb(0, 0, 153); font-weight: bold;">http://www.tonywardedu.com/content/view/278/40/</span><br /><br />Let me know what you think.<br /><br /><br /></div>Tony Wardhttp://www.blogger.com/profile/12212006367701601938noreply@blogger.com0tag:blogger.com,1999:blog-4970739292176745999.post-67907415989847016372007-10-01T23:50:00.000-07:002007-10-02T12:37:01.322-07:00Cultural Pluralism, Education and Misplaced Patriotism<div style="text-align: justify;">Cultural Pluralism is supposed to be a good thing. We are all one big happy family in the new world of Cultural Inclusivity, Acceptance and Tolerance. Yea!<br /></div><br /><div style="text-align: justify;">At the same time, we are all encouraged to view our cultural inclusivity as an element of deep patriotic pride. The <span style="font-style: italic;">Melting Pot</span> theory of Nationhood. Since British Prime Minister Harold McMillan delivered his famous <span style="font-style: italic;">Winds of Change</span> speech to the Colonial South African Government in Cape Town in 1960, colonialism has been portrayed as a thing of the past. We now i<span style="font-style: italic;"></span>nhabit the <span style="font-style: italic;">Post-colonial Era,</span> so it is said. Here, in the Post-colonial World, difference is good. Acceptance is holy. And conversely, Exclusivity and Separatism are bad. Here endeth the first lesson. That's the rule! Those are the commandments! Tolerance, Acceptance and Inclusivity. The Holy Trinity of Postmodern theorising and cultural normativity. And all of this makes for a great and strong nationhood. A new <span style="font-style: italic;">kind</span> of nationhood. One not based upon the colour of a person's skin, or their spiritual belief system, but rather on an <span style="font-style: italic;">Ideology -</span> the ideology of<span style="font-style: italic;"> Democracy.<br /><br /></span>What a lovely, cosy picture this all makes. How comforting to believe that (yet again?) the White Western Mind has been able to conceive of a transcendent concept that moves beyond conflict and difference towards the idealised goal of One Nation, Indivisible, Under God....<br /><br />And what is that One, Indivisible Nation about? It's about material, spiritual and intellectual Imperialism - about plundering the world's resources to benefit a few very rich and powerful individuals while the rest of humanity struggles to merely survive. How can it be that the most powerful nation on the planet, espousing a doctrine of Democracy can wilfully and without sanction violate the sovereign territory of Iraq or Afghanistan (or coming shortly Iran). Isn't there something a little odd and contradictory that this <span style="font-style: italic;">Democracy </span>needs to be<span style="font-style: italic;"> imposed? </span>And like all other colonial impositions, isn't it once again being portrayed as "In their own good!" Have we ever wondered what the colonised indigenous peoples of the world who have suffered such impositions for centuries think about the myth of our Great Inclusivity? Those whom we have historically displaced, dispossessed, oppressed, assimilated, murdered and subject to genocide? Those upon whom we have imposed Democracy, the Rule of (European) Law, Property Relations, Christianity, Capitalism? What do they think about all of this generosity on the part of the Western "Democracies"?<br /><br />Is it not strange to reflect that on Friday 14th September at the United Nations in New York it was precisely the great colonial powers who voted against the UN Declaration of the Rights of Indigenous Peoples. The Declaration is <span style="font-style: italic;">non-binding</span> text which sets out the individual and collective rights of the world's 370 million indigenous peoples, as well as their rights to culture, identity, language, employment, health, education and other issues. It can be viewed in its entirety on my website at:<br /><div style="text-align: left;"><span style="color: rgb(51, 51, 255);">http://www.tonywardedu.com/component/option,com_weblinks/catid,35/Itemid,23/</span><br /></div><br />The Declaration on the Rights of Indigenous Peoples (document A/61/L.67) was adopted by a recorded vote of 143 in favour to 4 against, with 11 abstentions, as follows:<br /><br />In favour: Afghanistan, Albania, Algeria, Andorra, Angola, Antigua and Barbuda, Argentina, Armenia, Austria, Bahamas, Bahrain, Barbados, Belarus, Belgium, Belize, Benin, Bolivia, Bosnia and Herzegovina, Botswana, Brazil, Brunei Darussalam, Bulgaria, Burkina Faso, Cambodia, Cameroon, Cape Verde, Central African Republic, Chile, China, Comoros, Congo, Costa Rica, Croatia, Cuba, Cyprus, Czech Republic, Democratic People’s Republic of Korea, Democratic Republic of the Congo, Denmark, Djibouti, Dominica, Dominican Republic, Ecuador, Egypt, El Salvador, Estonia, Finland, France, Gabon, Germany, Ghana, Greece, Guatemala, Guinea, Guyana, Haiti, Honduras, Hungary, Iceland, India, Indonesia, Iran, Iraq, Ireland, Italy, Jamaica, Japan, Jordan, Kazakhstan, Kuwait, Lao People’s Democratic Republic, Latvia, Lebanon, Lesotho, Liberia, Libya, Liechtenstein, Lithuania, Luxembourg, Madagascar, Malawi, Malaysia, Maldives, Mali, Malta, Mauritius, Mexico, Micronesia (Federated States of), Moldova, Monaco, Mongolia, Mozambique, Myanmar, Namibia, Nepal, Netherlands, Nicaragua, Niger, Norway, Oman, Pakistan, Panama, Paraguay, Peru, Philippines, Poland, Portugal, Qatar, Republic of Korea, Saint Lucia, Saint Vincent and the Grenadines, San Marino, Saudi Arabia, Senegal, Serbia, Sierra Leone, Singapore, Slovakia, Slovenia, South Africa, Spain, Sri Lanka, Sudan, Suriname, Swaziland, Sweden, Switzerland, Syria, Thailand, The former Yugoslav Republic of Macedonia, Timor-Leste, Trinidad and Tobago, Tunisia, Turkey, United Arab Emirates, United Kingdom, United Republic of Tanzania, Uruguay, Venezuela, Viet Nam, Yemen, Zambia, Zimbabwe.<br /><br />Against: Australia, Canada, New Zealand, United States.<br /><br />Now doesn't that tell a story! The four countries that have imposed the most on their native populations are the ones who precisely don't want to recognise their Rights.<br /><br />Even the United Kingdom - perhaps historically the most powerful of all colonising countries voted in favour of the Declaration. Not without significance, the four single nations who voted against it, America, Canada, Australia and New Zealand are precisely the ones in which the dominant culture remains that of the colonising white majority. Not surprisingly, these are the countries in which the indigenous peoples suffer the highest incidences of poverty, alcoholism, drug abuse, domestic violence, ill health, suicide, crime and arrest. So much for cultural inclusivity, equity and justice! So much for Democracy!<br /><br />It is in this context that it is important to interrogate the mythology of Cultural Pluralism and to challenge its implementation in the field of Education where notions of <span style="font-style: italic;">Nation</span> and <span style="font-style: italic;">Patriotism</span> are forged and nurtured.<br /><br /><span style="font-weight: bold;">Cultural Assimilation vs Cultural Autonomy</span><br />Within the framework of Lyotyard's postmodern theorising, it is important to realise that any authority in the teaching/learning environment cannot find its legitimacy by reference to totalising categories based on science or any other form of legitimating discourse. It is not possible for instance, to convince others of one's authority by presuming to espouse a theory or an ideology of "human emancipation" without reference to specific instances of oppression. Indeed, when we look to these specific instances, we will see that although they share a great deal in common, they also are unique in many respects. One of the things which they appear to share, however, is an overarching subordination by a dominant cultural grouping which presumes to a national identity. This is particularly true of conservative conceptions of authority, in which, as Henry Giroux has accurately noted:<br /><br />"... the purpose of schooling is linked to a truncated view of patriotism and patriarchy that functions as a veil for a suffocating chauvinism."<br /><br />Or more directly:<br /><br />"In the new conservative discourse, authority is given a positive meaning and is often related to issues that resonate with popular experience. As an ideal that often embodies reactionary interests, this position legitimates a view of culture, pedagogy and politics that focuses on traditional values and norms. Authority in this view presents a rich mix of resonant themes in which notions of family, nation, duty, self-reliance and standards often add up to a warmed-over dish of Parsonian consensus and cultural reproduction. In educational terms, school knowledge is reduced to an unproblematic selection from dominant traditions of Western culture. Rather than viewing culture as a terrain of competing knowledge and practices, conservatives frame "culture" within the axis of historical certainty and present it as a storehouse of treasured goods constituted as canon and ready to be passed "down" to deserving students."<br /><br />This chauvinism which presumes unanimity and cultural uniformity in fact operates upon the basis of a cultural politics of inclusion-exclusion in which "excluded majorities" and Fourth World peoples are embraced or rejected depending upon the political context in which State policies are being effected. The paradox whereby the "Iraqis" oppress "their" minority ethnic Kurds, the "Americans" suppress or dispossess "their" Lakota, "Canadians" "their" Mohawk, "Mexicans" "their" Maya and "New Zealanders" "their" Maori (as an autonomous and sovereign people) needs no further elaboration, except to note that the "people" (consciously, if ironically referred to here as being the sole rightful subjects of "their" nation) to whom the legitimating reference is made is a fiction.<br /><br />Cultural inclusion on the other hand occurs within the context at the level of non-threatening cultural "song and dance" routines, in which Lakota, Maori or Kurdish cultural representatives are "wheeled out" to perform their ceremonies of welcome for visiting dignitaries and for international events, in order to portray to the world at large the cultural inclusivity of a particular national identity. All of this done, in defence of and as an expression of a collectivised conception of "the people" used to silence dissenting voices of marginalised Others. As Lyotard pithily puts it:<br /><br />"It is therefore not at all surprising that the representatives of the new process of legitimation by "the people" should be at the same time actively involved in destroying the traditional knowledge of peoples, perceived, from that point forward as minorities or potential separatist movements destined only to spread obscurantism."<br /><br />It is important, therefore, to distinguish the term "culture" from its association (by the dominant culture) with national identities. The British critical social and cultural theorist John Tomlinson notes that the discourse on nationality is beleaguered by a parallel discourse on culture. The model of social reality presented by the dominant culture is one in which nationality and culture are conflated, and seen as synonymous. In fact, the opposite is most usually the case, and we should more properly speak about the "nation state" (perhaps a misnomer) as a cultural multiplicity each component of which can be considered as a sovereign body. Only in this way, perhaps, can we avoid the paradoxical suppression of cultural difference in the name of cultural difference, defined as a mythological nationhood.<br /><br /><span style="font-weight: bold;">Cultural Autonomy vs Patriotism</span><br />The use of the term "the people", coupled with the confusing conceptions of the category culture has been the basis of much repression in the name of nationhood. Politicians often attempt to subsume the identities of potentially irritating "minority" groups through references to an imaginary unified nationhood. In New Zealand, for instance, successive conservative politicians have frequently used the phrase "We are all New Zealanders" as an attempt to marginalise dissident Maori claims of Treaty violation and to Maori sovereignty. Similarly, the formal address of United States Presidents in their televised pronouncements traditionally begin with an appeal to, "My Fellow Americans.."<br /><br />Nor is it insignificant (from an education-hegemony point of view) that in the United States, every morning of every day, every child above the age of five in every school used to begin (as many still do) their day by standing, hand on heart, facing the Stars and Stripes, and pledging allegiance "To the United States, one nation, indivisible under God...etc." With this umbrella definition of American citizenship, ethnic and cultural differences disappear, and are subsumed within the overall framework of American. This may be particularly galling for those particular Americans who inhabited the continent originally, for whom the Pledge of Allegiance stands as a rallying point for their historical oppression.<br /><br /><span style="font-weight: bold;">Education as Cultural Imperialism</span><br />What is at stake is, as Carnoy reminded us, a form of education as cultural imperialism, or as Freire says, a form of cultural invasion. As a result of these policies, countless thousands of "minority" young people drop out of school, fail to complete their secondary education or fail to complete their degrees, developing a culture of resistance and failure similar to Paul Willis’ "lads". What these "failures" reveal is the tendency of the educational system to operate within a particularly narrow and somewhat confusing definition of culture, often equating it with nation and in the process erasing traces of actual cultural difference through assimilationist policies of nationalism and nationhood. Tomlinson distinguishes four realms of cultural imperialism. He cites media imperialism, the imperialism of nationality, the cultural imperialism of global capitalism and the imperialism of modernity.<br /><br />The system of education, insofar as it fills an important hegemonic role in society, operates to shape cultural reality in the latter three of these realms. It does so first of all by framing and making real an imaginary sense of nationhood which mitigates against dissident groups. It promulgates values which accept and reinforce the ethic of competition and hierarchy which are the very foundational elements of capitalism, and finally it supports forms of knowledge, themselves deeply implicated in modernist notions of "progress" as well as instrumental rationalism, which marginalise and silence other modes of experience and perception. It carries out these processes in ways which are mutually legitimating and which result in a general reinforcement of existing structures of authority and power in our society. The authority thus supported then reciprocally reinforces particular and specific forms of authority within the educational structure itself.<br /><br />In other words, education reflects and supports the values and the continued dominance of a particular social group, and this social group reciprocally authenticates those forms of educational practice, establishing them as a normativity. Through this normalising process, marginalised internal dissent renders axiomatic the dominance of the system's own values. Within the context of Western hegemony we can see that each of these processes and structures are connected and linked through the ownership of the means of production of cultural knowledge. In other words, it is precisely the dominant culture in any given society which has in its possession the overwhelming means to reproduce and to give expression to its position of cultural dominance, or as Marx once put it:<br /><br />“The ideas of the ruling class are in every epoch the ruling ideas; i.e., the class, which is the ruling material force of society, is at the same time its ruling intellectual force. The class which has the means of material production at its disposal, has control at the same time over the means of mental production...”<br /><br />The means of domination need not be coercive, in fact cannot be coercive lest they generate a resistance which would be destabilising and perhaps counter-productive. Hegemony is, rather, a persuasive process by which the dominated are persuaded to participate in their own domination by the use and adoption of such meta-identities as those promoted by colonising conceptions of nationhood, and education plays a fundamental part in the creation of such uniformalising categories.<br /><br /><span style="font-weight: bold;">Patriotism as Oppression</span><br />Gramsci theorised the role of the State in the creation of normative conceptions of nationhood. His analysis brings into focus the extent to which the State is able to shape public meaning. Specifically, the creation of nationalities is effected through the inculcation of an ideology of nationalism and patriotism throughout the educational system.<br /><br />The ways in which conceptions of nationhood come about are of significance. They are invariably connected to structures and processes of power which operate between cultural groups, so that, as Stuart Hall and others have observed, processes of domination and subordination come into play, where the most powerful and influential cultural groups in society seek to exercise their hegemonic control over the whole of the social enterprise using in the process the mythology of nationhood as a means of establishing a cultural totalisation to which all subordinated cultures must accede. In this sense, both the elevation of a mythical social collective to and by the status of nationhood, as well as the reduction of diverse cultural groups to the status of "tribes" or "minorities" serves as a continuing colonising device to distance and marginalise the latter by an illusory comparison to the former.<br /><br />This has very significant implications for a theory of liberatory education, because, as Lyotard once again reminds us:<br /><br />"The State resorts to the narrative of freedom every time it assumes direct control over the training of "the people," under the name of the "nation" in order to point them down the path of "progress".<br /><br /><span style="font-weight: bold;">Multiculturalism in One Nation</span><br />During the last twenty five years there has been an increasing tendency in society at large and in education in particular to take seriously the issue of the distribution and reproduction of existing modes of power and culture. Nation states take an apparent pride in their cultural sensitivity and diversity. The United States, for instance, has for a long time portrayed itself as the cultural "melting pot" of the Western world. The "melting pot" metaphor has been a very powerful symbol of American identity, not least echoing the words of liberty herself. "Bring me your poor, your weak, your hungry...etc." The image is one of presumed equality, all the different natural ingredients melted down, and melded into a whole far stronger than any of its constituent parts, which are, at the same time rendered indistinguishable from each other. Nation as alloy. One colour, one consistency, one density, one strength.<br /><br />Powerful as the image has been in attracting oppressed millions from around the world, each willing to surrender substantial aspects of cultural identity for freedom from oppression, the internal reality/experience has been quite different. Structures of power and inequality, racism and other forms of oppression experienced as a lived reality by succeeding waves of immigrants have reinforced forms of cultural identity and solidarity which have coalesced into increasing demands for cultural, economic, legal and educational autonomy. The melting pot, powerful as a referent for outsiders, has proved to be a symbol of erasure for excluded majority groups. It has therefore begun to lose its appeal as a metaphor of American Unity, and has been replaced by a new image - the image of "multiculturalism". This form has the appeal of promising to honour identity and cultural integrity, portraying not "one people", but a multiplicity of peoples each maintaining their sovereign identity, within the framework of "one nation".<br /><br />What the notion of multiculturalism leaves out, however, is any reference to the disparities of power which helped to shape the original concept of the "melting pot" - that is, the dominance of the dominant culture. Cultural inequality remains untheorised in the notion of multiculturalism - indeed specifically so, since the concept particularly fails to address the rights of those First Nations whose land was acquired by theft and whose sovereignty has never been surrendered, but whose quiescence is continuously and tacitly presumed.<br /><br />For these people particularly, the notion of "multi-culturalism" stands as yet another symbol of the continuing process of colonisation whereby their land and their rights continue to be stolen by ongoing process of silencing and non-acknowledgement. For these ones, the notion of multiculturalism extends the concept of the melting pot by reducing their non-surrendered status and rights to those of the most recent immigrant. In failing to address these unique rights State governments perpetuate a process which began in 1492. The concept of multiculturalism constructs the notion of culture as a depoliticised social practice - separate from issues of power and illegality, and frames it instead against a background of non-threatening ritual practices. Indigenous peoples have understandably been unwilling to embrace a concept which wilfully fails to address their historic oppression.<br /><br />At the level of education also, multiculturalism has failed to attract the support which its advocates hoped. The educational practice of multiculturalism has amounted to little more than attempts to celebrate particular cultural dates (in the USA, Martin Luther King Day, Chinese New Year etc.) while leaving untouched the institutionalised racism expressed in an insistent use of dominant cultural language, history, and canonical art and literature. The resulting high failure rates among many excluded majority students has led to yet further modification of the unifying metaphor, each successive one falling short of the important marker of sovereignty. "Multiculturalism" has been replaced by the most recent addition to the assimilationist lexicon, the notion of "Cultural Pluralism".<br /><br /><span style="font-weight: bold;">The History of Assimilation Through Education</span><br />The development of education programmes to effect assimilationist policies was first officially sanctioned in the United States in the early part of this century, to attempt to absorb the numerous poor and illiterate refugees from Europe and to establish a national character which was consistent with the needs of production. The policies were based upon the racist theories of eugenics and neo-Darwinism which were prevalent at that time, and which lead to the 1924 Restriction of Immigration Act which sought to stem the flow of "genetically inferior races" of southern and south-eastern Europeans.<br /><br />Those immigrants who passed through the net were, until very recently, the objects of explicit policies of assimilation, often carried out for apparently laudable motives. The introduction of school bussing, in America in the late 1960s and early 1970s, for instance, took place as a result of Civil Rights efforts to break the hard edge of racial segregation which had been prevalent throughout the South and much of the North.<br /><br />But the physical separation of white and black students was only a small part of the problem. Much more significant for the black community was the disproportionate allocation of State and Federal resources to white schools at the expense of the black community. At the same time, the Civil Rights Act of 1964, together with the Emergency School Aid Act of 1972, sought to expand the teaching of cultural awareness in schools so as to defuse potential antagonisms which might result from these policies of forced assimilation without a parallel programme of cultural education. In addition, the Bilingual Education Act of 1968 sought to encourage the use in school of the first languages of non-English speaking children. Gradually, during this same period, there emerged a new vision of the multicultural society, driven, it must be said, as much by a recognition of the potential for industrial export earnings as by a desire to accommodate cultural difference as difference per se.<br /><br />This vision of multiculturalism while promoted extensively within the dominant culture, was seen as a way of achieving the dual aims of both cultural and national identities without favouring either one. However, as noted previously it has met with a mixed reception from the "excluded majorities" and subordinated cultures themselves who see that in the process of accommodating their needs to the national prerogative, their actual and experienced cultural life has been reduced to a set of superficial stereotypes, and that the adoption of these stereotypes has had the opposite effect than the policies themselves were designed to accomplish. Asa Hilliard, the Afro-American Dean at San Francisco State University, in one of America's must culturally diverse cities has noted, for instance, that:<br /><br />"For some educators, multicultural education is simply a matter of infusing regular school content with material which deals with different customs, dress, food, or other matters which fall under the label of cultural appreciation. This is a very limited perspective and will contribute little to the solution of the fundamental problems of inequality. The main reason is that it leaves out consideration of individual and institutional racism or other prejudice as part of the foundation for victimisation. As painful as it may be to deal with racism and other prejudice, it is impossible to approach problems realistically while ignoring these matters."<br /><br />The educational system in general and individual educators in particular have been unable to abandon the "melting pot" theory of cultural relations in the face of widespread evidence of resource disparity and institutionalised racism and minority-culture failure. It is for this reason that "excluded majority" groups see the "multicultural" and "cultural pluralism" banners as yet another attempt to reproduce assimilationist policies at the expense of their own cultural identities. Australian educational theorist Brian Bullivant notes that this reluctance on the part of the dominant culture to abandon multiculturalism as a model for cultural relations has been bolstered by what seems to be a concerted programme of media propaganda. Nor does the translation of the concept of cultural pluralism to a watered-down form of multiculturalism really deal effectively with issues of cultural difference in ways which count. Giroux notes for instance, that different pedagogical styles or forms of learning which are an integral part of a particular cultural group are neglected and ignored by the fact that the inclusion of cultural appreciation courses operate within the framework of existing dominant cultural pedagogical practices. In this case, the overt curriculum of respect for cultural difference is subverted by the hidden curriculum of cultural assimilation.<br /><br /><span style="font-weight: bold;">The Myth of Cultural Pluralism</span><br />Theories of cultural pluralism are not identical to theories of multiculturalism, however where they differ is that they recognise some of the disparities which are integral to the imposition of dominant cultural forms and values, and attempt to ameliorate these through a relaxing of the boundaries of permissible cultural practice. The notion of cultural pluralism has emerged in response to the insistent demands of diverse groups for a modification of programmes of systematic and institutionalised racism etc. Under the banner of cultural pluralism, schools have introduced courses in racial and cultural understanding and tolerance, and have sought to foster a wider recognition and acceptance of cultural difference.<br /><br />Bullivant has shown, for instance, that the view of education as a cultural preparation for emergence into wider adult society extends from a demand for cultural autonomy of diverse ethnic groups at one end of the spectrum to cultural assimilation at the other. At stake is the key definition, assumed or adopted by many State education systems of the notion of cultural pluralism, as an apparent counterpoint and counter-strategy to the overarching tendency for States to indulge in cultural imperialism.<br /><br />In point of fact, however, the normative State education policies of cultural pluralism also mask assimilationist policies which reduce culture to the superficial expression of different ethnic modes of dress, food, music etc., and deny the real and actual oppression of "excluded majority" groups with respect to access to resources and decision-making power which might positively impact upon their own sense of their own power, and might consequently lead to a redistribution of power within the wider social collective.<br /><br /><span style="font-weight: bold;">Cultural Pluralism and the Reproduction of Dominance</span><br />Antonia Darder, a critical education theorist at Claremont Graduate School in California has noted that the definition of culture, divorced from any reference to instrumental power and to those exclusions which render the social framework of everyday life asymmetrical, has become the normative reality of school life, so that the activities which take place there are themselves reproductive of this normative standard. In other words, pedagogical practices which do not critically address the issue of power in the practice itself, and in the asymmetrical social relationships which it represents can only lead to a reproduction of these same asymmetries.<br /><br />This is an important point, because it illustrates that for an actual acceptance of cultural difference to take place, cultural appreciation must work as a pedagogical practice as well as as a communicable element of knowledge. In other words, there must be a consistency between means and ends, between theory and practice before a real cultural pluralism between equals can take place, and this requires that the dominant culture be prepared to relinquish its its hold on the power to determine either pedagogical forms of curriculum content, or definitions of pluralism itself. In other words, what is at stake is the requirement that the dominant culture be prepared to surrender its monopoly on authority. Only in this way can marginalised groups hope to acquire access to what Bullivant terms equal "life chances" as opposed to "life styles".<br /><br />Improved life chances for subordinated groups means, in this context, an equal sharing of power and resources rather than a superficial curriculum overview of cultural differences aimed at promoting cultural understanding. This, then, is the position of many of the subordinated cultural groups themselves to the educational policies which were intended to decrease their subordination. But normative perceptions of cultural reality are deeply ingrained and, coupled with the fear of real transformation, they mitigate against a full acceptance of the equal-authority model that these factors imply. Instead, the assimilationist model continues to be promulgated in the disguise of cultural pluralism and integrity. As Cynthia Enloe makes clear:<br /><br />"Democratic ideology goes undisturbed as long as ethnic communities are intent upon assimilation or as long as they are too politically underdeveloped to make their existence forcefully known to the obvious majority. While this blissful condition lasts, democrats can sing the praises of individualism and pluralism simultaneously. The conceptual trick is to acknowledge the diversity of cultures within the society but assume that culture deals mainly with styles and cooking recipes and has relatively little impact on ambitions, moral judgements and public goals. If ethnicity is this shallow, then things that really matter to individuals will hardly be affected, and it will not impinge on important national decisions. In other words, the discrepancy between democratic ideology and ethnic reality is resolved by reducing ethnicity to style."<br /><br />It is interesting to note that even Bullivant, who appears to promote some form of cultural power-sharing comes down in the end to an assimilationist view of education, citing the conservative sociologist Nat Glazer (who sided with the Berkeley administration and the conservative establishment against the students in the 1964 Free Speech Movement) in his weak and rhetorical call for a continuation of the status quo:<br /><br />"We should still engage in the work of the creation of a single, distinct and unique nation, and this requires that our main attention be centred on the common culture. Cultural pluralism describes a supplement to the emerging common interests and common ideals that bind all groups in the society; it does not, and should not describe the whole." (emphasis added)<br /><br />What all of this boils down to is an attempt to maintain establishment ideologies in place by a subtle framing of the horizons of meaning of key conceptual categories in the discourse of culture and power. Glazer's position is one which seeks to achieve change by remaining the same. His appeals to the "common culture" and "common ideals" suggests, at the level of curriculum design, for instance, that the choice of what to include in the curriculum "must be guided... by our conception of a desirable society, of the relationship between what we select to teach and the ability of people to achieve such a society and to live within it." This characterisation of the education process pays neither attention nor respect to the continuing process of struggle which typifies the cultural lives of ordinary people. In the first case, it presumes the collectivised subject-identity to be an a priori condition of the search for such a subjectivity - that "we" can embark upon a search for commonality in advance of a constitutive and democratic choice by the subordinated themselves to be included in that plurality. In this way, the mythologised plural subjectivity ("we") which is really projected into the discourse by the members of the dominant culture (in this case Nat Glazer), without any acknowledgement of their privileged status, or any reflexive recognition of how the power of their dominant status can skew the search for common meaning.<br /><br />The terms of reference for such a search are those set by the dominant culture, rather than by the poor or marginalised, and become the a priori basis of the presumed common subjectivity. The cultural, social, political and economic autonomy of diverse (eg. indigenous) cultural groupings is never recognised by the dominant culture as a viability, and is automatically excluded from the discourse before the discourse begins. It never occurs to members of the ruling elite that oppressed peoples might question why they should want to accept a definition of plural subjectivity prescribed as necessary by the oppressor, simply because the oppressors never think of themselves as agents of oppression. By accepting definitions of plural subjectivity defined by their oppressors, subordinated groups relinquish the opportunity to reveal to the oppressor the extent and reality of his (in this case) oppression.<br /><br />Glazer and other New Right educational theorists presume that access to educational resources is evenly distributed already, that all groups can play an equal part in the attainment of his idealistic egalitarian world without having to first confront the fundamental inequalities of power that currently prevent them from doing so. This version of conservative education theory idealises the future and simultaneously strips the present of its contradictions and tensions.<br /><br /><span style="font-weight: bold;">The Conservative Reframing of Culture in Education</span><br />Through this educational process and through the meta-identities such as that suggested by Glazer - which are masked by such conceptual categorisations, a process of cultural assimilation is set in motion by which "minority" groups slowly lose their autonomous identity. The mechanisms whereby this assimilation is accomplished are many and varied. Control of the media obviously plays a part, as does cultural dominance of the organs of compulsory education and learning, and the superimposition of the languages of the dominant culture upon and throughout these institutions.<br /><br />This transformation of the content of education displaces more democratic concerns for citizenship, replacing them with an overt call to patriotism. Giroux amongst others, has pointed out that under recent New Right ideologies, the new educational reform movement involves a discourse of citizenship which has been reconfigured and reduced to an overtly conservative notion of patriotism. The terrain over and on which political socialisation takes place has been ideologically narrowed. A form of citizenship education has emerged in which students are rarely exposed to forms of knowledge or pedagogy that celebrate the democratic imperatives of public life or that provide them with the skills they will need to engage in a critical examination of the society in which they live and work. As a result of these changes to the content and form of education, a new tradition has been established - a "back to basics" which sounds plausible, but which, under closer scrutiny is revealed to be "the basics" of and according to, the dominant culture in society. Underlying the call for a national or patriotic harmony is a "politics of silence" and an "ideological amnesia":<br /><br />"A pedagogy of chauvinism dressed up in the lingo of the Great Books presents a view of culture and history as if it were a seamless web, a warehouse of great cultural artifacts. No democratic politics of difference is at work here. For within this vision difference quickly becomes labelled as deficit, as "the other," deviancy in need of a psychological tending and control. In the meantime, the languages cultures, historical legacies of minorities, women, blacks, and other subordinate groups are actively silenced under the rubic of teaching the dominant version of (American) culture and history as an act of patriotism."<br /><br /><span style="font-weight: bold;">A Critical Appraisal of Cultural Pluralism in Education<br /></span>Within conceptual and socially constructed frames of reference of nationalism and cultural autonomy there lie numerous different social realities, each one of which presumes a different meaning to the term "culture" itself as a mediating factor in the perception of cultural difference and national identity. Take, for instance this 1971 definition of cultural pluralism suggested by the National Coalition for Cultural Pluralism at the Chicago Conference of Education and Teacher Education for Cultural Pluralism:<br /><br />"(Cultural pluralism is) a state of equal co-existence in a mutually supportive relationship within the boundaries or framework of one nation of people of diverse cultures with significant different patterns of belief, behaviour, colour, and in many cases with different languages. To achieve cultural pluralism, there must be unity with diversity. Each person must be aware of and secure in his (sic) identity, and be willing to extend to others the same respect and rights that he expects to enjoy himself."<br /><br />This definition sounds high-minded and plausible at face value. However, it ignores the fact that within any different cultural (or national) context, these two factors of unity and diversity are rarely ever given equal weight. Nor are they perceived as being equally important by different cultural groups within the wider society. Reflecting upon this definition, for instance, black and "minority" groups have suggested that if cultural pluralism signifies a form of partnership, then this cannot be achieved without a basic equality (since partnership can not exist in a power vacuum) and since true partners must first of all be equally powerful. In this regard, they have suggested that it is much more critical to establish a greater sense of cultural autonomy and identity as a prerequisite for any partnership arrangement:<br /><br />"To function effectively in a pluralistic relationship, each group needs to define its own cultural base and develop a pervasive sense of cultural identity, as well as cultural unity. In order to accomplish this cultural unity, the racial and ethnic groups separate prior to negotiating back into pluralism. After separation, subsequent negotiations with others may proceed from genuine strength rather than traditional stereotyped cultural positions. Social justice as a treasured... concept may then take on real meaning in practice, as each group may define and demand equality of opportunity and constitutional protection. Cultural pluralism as a philosophy and strategy is all-encompassing and means co-existence of these separated, and significantly distinct groups."<br /><br />The cultural issue from this perspective requires that cultural autonomy and/or sovereignty precede any form of cultural pluralism, since in the absence of agreement by autonomous and sovereign marginal(ised) groups - agreement freely given - pluralism itself remains an imposition. Freedom to choose pluralism (or to reject it) is the inalienable prerequisite of a process which does not collapse into further domination, and the prerequisite of freedom is a state of social, political and economic independence and autonomy in which disempowered or dispossessed groups are not subjected to the coercion of existing colonised and colonising constitutional frameworks and forms.<br /><br /><span style="font-weight: bold;">Cultural Pluralism as Transformative Practice</span><br />At its worst, the conservative doctrine of cultural pluralism subverts the demands of minorities to an equal voice in their destiny. At the best, when issues of cultural difference are taken seriously, and when the dominant culture is prepared to relinquish its grasp on the horizon of meaning, it offers an opportunity for diverse cultural groups to press for autonomous status and identity, and to lobby across coalitions of excluded majorities and other disenfranchised groups for real social change. As a key element in postmodern educational theorising, the concept of cultural pluralism embodies both liberal and conservative tendencies, and the struggle for hegemony is a continuing process within the field of educational and cultural theorising. Initially conceived as an oppositional or counter-theory to cultural imperialism, it has had some success in raising public awareness of the importance of cultural difference both as an aspect of educational effectiveness and as a motivation factor in developing a diverse rather than an ethnocentric national identity. The concept of cultural pluralism is currently a site of cultural struggle in which, on the one side, the dominant culture seeks to mask an ongoing logic of assimilation and colonisation behind a myth of cultural equity. On the other hand, marginalised groups - particularly First Nations of Fourth World status - see cultural pluralism as either an instrument of further marginalisation or as a lever for advancing their more important demand for cultural autonomy and sovereignty.<br /><br /><span style="font-weight: bold;">Sovereignty: The Ultimate Demand </span><br />What is clearly being distinguished in these instances is the sovereign right of groups to resist or refuse assimilation. Cultural pluralism cannot be an assimilative movement or position, but must be the negation of assimilation. It is a perspective which maintains that "there is more than one legitimate way of being human without paying the penalties of second class citizenship." Cultural pluralism requires unavoidably the right not to assimilate, the right to refuse or reframe cultural pluralism - or to put it another way, a right to sovereignty.<br /><br />This right is particularly evident in the stand taken by indigenous or First Nations, who maintain that they never relinquished their sovereignty in the face of colonisation, and who often point back to violated treaties in evidence of their claims. The Maori in New Zealand, the Mohawk in Canada, and the Lakota in the United States, the Maya in Mexico, the Miskitos in Nicaragua are all cases in point. Such groups base their claims also upon international precedents and rights over and above nationally accepted norms, often taking their cases to the United Nations or the World Court. In this sense they repudiate national norms and laws under which their own voice has historically been suppressed. The concept of cultural pluralism which these groups espouse often equates with cultural separatism - a need and a right to develop their own modes of cultural production and reproduction away from and outside of the assimilationist policies and mechanisms of the dominant culture. Such demands extend to a separate education system, a separate legal system, a separate form of justice, a separate health system and (occasionally) a demand for separate trading status with respect to the world market.<br /><br />"Excluded majority" groups often see the call for national unity as an extension of previous discredited policies of assimilation. Often, the call for unity is still associated with the epithet of "multiculturalism", which, while seeming to offer a recognition of and a dignity to cultural difference in fact has the effect of reducing cultural difference to superficialities of dress, food, song, dance and other expressions of cultural identity, without attacking the root issue of the inequality of opportunity and access to and control over resources.<br /><br />One Final Thought<br />If there were any need for further evidence of the assimilationist potential of Cultural Pluralism doctrines, it must surely be found in the rough and crude categories under which indigenous peoples are supposed to participate. Take, for instance their very names. “Maori” for instance being a case in point which serves as a marker for all indigenous communities. The word “Maori” simply mean “ordinary”. When James Cook first arrived on the shores of Aotearoa-New Zealand in 1769 and asked the local people who they were, they told him that they were just “ordinary people” – Maori, and the name has stuck and been applied to all indigenous inhabitants. Yet the name was meaningless in the actual cultural lived realities of the Maori themselves. The supposed Maori culture was made up of many different tribal groups (Iwi) – Tainui, Ngati Porou, Arawa, Ngati Awa, Nga Puhi etc. Each Iwi (identical in many ways the the “Nations” of Lakota, Iroquois, Arapahoe etc. in the United States) had and has its sub-tribes (Hapu) and extended families (Whanau). The constitutional forms of the so-called Maori operated primarily not even at the Iwi level, but at the hapu level. In recent times, and in an effort to right the injustices carried out by the Colonial Government in violation of the 1840 Treaty of Waitangi, Treaty settlements have been made between the Crown and recognised claimants. These are often Iwi groups or collectivities of hapu with whom the Government already has a cordial relationship, and with whom it feelsd it can more easily make a deal and this has led to further significant inter-hapu resentments and conflicts regarding manawhenua (Land Rights). The tendency of the dominant culture (represented in this case by the Government) to generalise identities and the erasure of actual differences even below the level of nationalism stands as evidence of the violence attendant upon the laying-on of identities and meanings which are such an important component of the Cultural Pluralism ideology. Such practices ought to alert us to the threat of too easily and uncritically embracing the notion of Cultural pluralism as a step towards greater equity and emancipation.<br /><br /><br /><br /><span style="font-style: italic;"></span></div>Tony Wardhttp://www.blogger.com/profile/12212006367701601938noreply@blogger.com2tag:blogger.com,1999:blog-4970739292176745999.post-62249981608446090832007-10-01T01:30:00.000-07:002007-10-01T13:17:04.644-07:00The Mystification of Critical Theory<div style="text-align: justify;">In an effort to promote my website (<span style="color: rgb(0, 0, 153); font-weight: bold;">www.TonyWardEdu.com</span>) I have set up several Google Alerts - just to find out who is saying what in my areas of interest: Critical Theory, Critical Pedagogy, Critical Practice. etc. What they have revealed is rather disturbing.<br /><br />On the one hand, and to my horror, I have discovered that what people seem to consider to be <span style="font-style: italic;">Critical Theory</span> or <span style="font-style: italic;">Critical Pedagogy</span> are actually far removed from either the history and <span class="blsp-spelling-corrected" id="SPELLING_ERROR_0">genealogy</span> of the concepts or my own understanding of what they are. Without going into too much detail here I find myself increasingly frustrated to discover that in the thoughts and writings that seem to be flowing through many blogs and websites, both of these concepts have been completely <span style="font-style: italic;">depoliticised </span>to the point where they have become meaningless. Schools, lecturers, students and would-be intellectuals seem to believe that Critical Theory is simply about <span style="font-style: italic;">criticism</span> - separated from its radical Marxist perspective, that is, from its imperative to bring about actual social change. What I am beginning to realise is that the radical potential of these concepts and theories has been undermined by their assimilation into conventional non-critical educational theories. The <span style="font-style: italic;">cosmeticisation </span>and <span style="font-style: italic;">commodification </span>of Critical Theory and Critical Pedagogy is widespread. Their <span style="font-style: italic;">absorbtion</span> and transformation into something that does not actually challenge but rather supports and reinforces mainstream capitalist theorising is both appalling and fascinating. In short, there is very little actual critical theorising about Critical Theory.<br /><br />Then there's the other side of the coin. What about those theorists who do take Critical Theorising seriously and who do theorise about it? What about them?<br /><br /><div style="text-align: left;"><div style="text-align: justify;"><div style="text-align: left;">To a large extent they are indecipherable. They speak in jargon, private academic languages, and practice the most mystifying conceptual gymnastics. Elsewhere, I have written extensively about this process of mystification<span style="font-style: italic;">. </span>See:<span style="font-style: italic;">Walking Our Talk: The Mystification of Critical Language)</span> (<span style="color: rgb(51, 51, 255);">http://www.tonywardedu.com/content/view/158/40/</span>)<br /></div><br />There, I have suggested that academics actually strive for impenetrability in their writings because they harbour an unconscious fear of actually being understood, lest they be labeled as "radical", "Marxist" or "idealistic". In this sense, they (we) live a lie.<br /><br />I once sat in on a graduate seminar given by one of the most famous and prolific critical education theorists. At the end of the seminar, he asked me what I thought. I could only say that if he was truly interested in "liberation", "transformation" etc. - in "freeing" the oppressed from their oppression, then he ought only to be using words that the "oppressed" themselves understood. That anything else was deceitful, and that he wasn't really interested in emancipation but only in his own status among the Critical Theorists. His response was unconvincing.<br /></div><br /></div>We seem to believe that the power of our theories is in their capacity to demonstrate the breadth of our knowledge, our grasp of the (equally impenetrable) writings of the many famous names in the field. But all of the name-dropping in the world (Deleuze, Foucault, Lacan, Lyotard, Habermas, etc.) fails to mask the fact that the writers are indulging themselves in a form of intellectual masturbation that is designed to avoid actual engagement with the real world and that fails to deliver the very emancipation they are espouising (for surely emancipation begins with clarity and understanding).<br /><br />So I find myself somewhere in the middle. Passionately involved in issues of social change, passionately involved in seeing this happen, passionately involved in <span style="font-style: italic;">doing </span>as well as<span style="font-style: italic;"> talking. </span><span>I take seriously my responsibility for social equity and justice - my own role in doing as little harm as possible.</span><br /><br />In my website (<span style="color: rgb(0, 0, 153); font-weight: bold;">www.TonyWardEdu.com</span><span style="font-weight: bold;">)</span> I have therefore tried to bridge this gap between Theory and Practice, between Thinking and Doing. To link the worlds of Critical Theory and Critical Practice. There are glossaries to help navigate the impenetrability of the jargon. There are bibliographies to extend the range of understanding of the shifts and changes of the movements. There are numerous links to other sites that I have found to be useful. And there is a deep desire to communicate to others who see the world degenerating into imperialism, Fascism and capitalist oppression and want to intervene. If you want to know more about Critical Theory and Critical Pedagogy, look up the website (<span style="color: rgb(51, 51, 255); font-weight: bold;">www.TonyWardEdu.com</span>). There are more than 60 FREE downloadable PDFs that will explain all of this and more. There's no catch! Just a desire to change things, to stop the madness.<br /></div>Tony Wardhttp://www.blogger.com/profile/12212006367701601938noreply@blogger.com2tag:blogger.com,1999:blog-4970739292176745999.post-53923419965263063172007-09-24T17:28:00.000-07:002008-12-09T15:38:15.639-08:00Kia ora. Welcome to my blog: Tony Ward Critical Education.<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhb7MRwfmF-wK4eajD8qESHj0YL6nbO737VRc07MOJvKGqQKSRS38-OHjyVS21WFirEtWnxrEg1Y0TQhzWvpFDQo0VfhL_-yf9q0HQB1hZqtSLlgGdN4JKNab6UOoYHkbxiduC3xilfntuQ/s1600-h/freedom.small.jpg"><img style="margin: 0px auto 10px; display: block; text-align: center; cursor: pointer;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhb7MRwfmF-wK4eajD8qESHj0YL6nbO737VRc07MOJvKGqQKSRS38-OHjyVS21WFirEtWnxrEg1Y0TQhzWvpFDQo0VfhL_-yf9q0HQB1hZqtSLlgGdN4JKNab6UOoYHkbxiduC3xilfntuQ/s400/freedom.small.jpg" alt="" id="BLOGGER_PHOTO_ID_5114061038732927586" border="0" /></a><br /><div style="text-align: justify;">Hi! This is the first posting in my new blog. I hope to use the site to establish a dialogue group around issues of Critical Education Theory and Practice, Critical Pedagogy. In particular, I will emhasise issues about Cultural Studies, Indigenous Studies, Postcolonialism from the perspective of Critical Theory. I have more than 40 years experience of teaching at the best Universities on three continents (including UC, Berkeley in the US). For 20 years I worked as a senior lecturer at the University of Auckland School of Architecture, also running a Community Design Studio programme, finishing my PhD in Critical Education Theory, and working mostly in the Maori community.<br /><br />During most of my academic career I developed a specific form of Critical Pedagogy for my design studio. Students worked collectively and co-operatively on real-world design projects for clients who would not otherwise have been able to afford professional design fees. The pedagogy was student-centred and controlled, as was the evaluation process. Over twenty years they were responsible for many million dollars-worth of design project work.<br /><br />I left the University of Auckland six years ago, with a Distinguished Teaching Award, and was recruited to one of the three Maori Universities (Wananga) in NZ to work as their Director of Academic Programme Development and at the same time teaching Critical Theory and Contemporary Cultural Studies in the Teacher Education Degree programme. I was also the only non-Maori senior member of the academic staff. While I was there I was responsible for the creation, facilitation and accreditation of five new degree programmes: Media Studies, Art and Visual Culture, Maori Nursing, Matauranga Maori (Maori Knowledge Systems), Early Childhood Education (Immersion Maori language), as well as many sub-degree programmes (Maori Tourism, Business Studies, Maori Performing Arts, etc.) All of these programmes were founded upon principles of <span style="font-style: italic;">Tinorangatiratanga </span>– that is, Maori Sovereignty and Independence. As you can imagine, it was a stimulating time, and gave me some very useful insights into my own disciplines (Design, Critical Theory and Cultural Studies). I am a passionate promoter of the Rights of Indigenous Peoples to independence and self-determination - contesting past histories of colonisation, displacement and genocide.<br /><br />Since retirement, I have developed my website as a free educational resource, aimed at passing on the knowledge and experience that I have gleaned from forty years of practicing Critical Pedagogy. The website comprises more than 60 free and fully-illustrated downloadable PDFs in na range of disciplines covering issues such as:: <br /><br />Critical Theory <br />Critical Practice <br />Critical Pedagogy <br />Cultural Studies <br />Colonisation <br />Postcolonialism <br />Postmodernism <br />Hegemony/Education <br />Critical Psychology<br />Critical Design <br />Critical Aesthetics <br />Critical Health<br />Critical Tourism <br />Indigenous Studies <br />Critical Education<br />Critical Rationality <br />Critical Urbanism <br />Critical Sustainability<br />Sustainable Community<br />Critical Space <br />Ideology and Design<br />Ethnic Cleansing and Urban Design<br />And much more.....<br /><br />There are also several downloadable bibliographies and glossaries (since much of the literature is seen as impenetrable). The URL is:<br /><br /><span style="color: rgb(51, 51, 255);">www.TonyWardEdu.com</span><br /><br />My only request is that visitors to the site leave comments in the “Contact” page so that I can measure its effectiveness and make ongoing improvements.<br /><br />My website: <span style="color: rgb(51, 51, 255);">www.TonyWardedu.com </span>catalogues a lifetime of theoretical writings and critical practices, all of which are freely available for download.<br /><br />Also, through this blog, I intend to post regular reflections on critical issues of culture, critical theory and critical education. I will build a comprehensive list of links to other sites in order to further the discourse on postcolonialism and transformative practice and to build a community of interest in social change and social justice.<br /><br />There are links from there to the works and theories of Paulo Freire, Michael Apple, Henry Giroux, Peter McLaren, Jim Cummins and a host of other progressive critical theorists in the field of Education. In a field that witnesses a high degree of jargon and impenetrable theorising I intend to speak plainly - to cut through the jargon, to challenge abstraction and to promote clarity, simplicity and intellectual honesty. To do this, I need the support and involvement of many like-minded friends and colleagues. So feel free to post a commment, to visit my website, to offer suggestions and to participate in a meaningful social project.<br /></div>Tony Wardhttp://www.blogger.com/profile/12212006367701601938noreply@blogger.com1