robertogreco + maori   14

A response, and second Open Letter to the Hau Journal's Board of Trustees — Association of Social Anthropologists of Aotearoa New Zealand
"In Māori communities, whanaungatanga - the process of building strong relationships - ideally comes before the pursuit of other goals. But before such relationships can be built with others, good intent and sound actions have to be well demonstrated."

[via: https://twitter.com/annegalloway/status/1009545786206502912 ]

[See also:

https://maoridictionary.co.nz/word/10068

"1. (noun) relationship, kinship, sense of family connection - a relationship through shared experiences and working together which provides people with a sense of belonging. It develops as a result of kinship rights and obligations, which also serve to strengthen each member of the kin group. It also extends to others to whom one develops a close familial, friendship or reciprocal relationship.

Kōrero ai ngā whakapapa mō te whanaungatanga i waenganui i te ira tangata me te ao (Te Ara 2011). / Whakapapa describe the relationships between humans and nature."

***

https://maoridictionary.co.nz/word/12711

"1. (noun) process of establishing relationships, relating well to others.

Kei te whakapapa ngā tātai, ngā kōrero rānei mō te ao katoa, nā reira ko ngā whakapapa he whakawhanaungatanga ki te ao, ki te iwi, ki te taiao anō hoki (Te Ara 2011). / Whakapapa is the recitation of genealogies or stories about the world, so whakapapa are ways by which people come into relationship with the world, with people, and with life."

***

http://www.imaginebetter.co.nz/good-life-kete/whanautanga-positive-and-meaningful-relationships-within-the-community/

"Whanaungatanga – positive and meaningful relationships within the community

We use the term whanaungatanga to highlight the importance of positive and meaningful relationships to the creation of the good life.
Whanaungatanga = Relationship, kinship, sense of family connection – a relationship through shared experiences and working together which provides people with a sense of belonging. It develops as a result of kinship rights and obligations, which also serve to strengthen each member of the kin group. It also extends to others to whom one develops a close familial, friendship or reciprocal relationship (Te Aka Online Māori Dictionary)

Whanaungatanga values a wide range of relationships, like family and friendships, and points to feelings of belonging and inclusion. Whanaungatanga captures the belief that the more relationships people have in their lives the happier and healthier they are.

Relationships come in many shapes and forms: they may be a regular friendly chat with someone based on a shared interest or a long-term loving intimate relationship. Each relationship is unique, because every person is different. And, having a wide range of relationships is important. A diverse social network made up of relationships with a variety of people enriches people’s lives.

Relationships are the heart of the community. And a sense of being connected to the community through relationships is at the core of the good life. In fact, the community provides endless opportunities for the creation of relationships.

The community is a fantastic resource, rich with possibilities for developing and growing relationships through jobs, volunteering, and recreation. Relationships help us connect to the community, and this connection provides more opportunities to get to get to know a range of people and expand our social networks.We believe people with disability should have the same opportunities to be involved in their community, meet people and develop friendships as anyone else.

Natural and Formal Supports
Natural supports describe the naturally occurring or informal relationships experienced in the community, for example, between neighbours, within cultural groups, and through working lives. We believe natural supports are the most effective way forward in terms of support for people with disability to achieve a good life in the ordinary spaces of the community.

One of the great things about natural supports is that they aren’t associated with any financial cost! People are not paid to offer support, instead they do it because of a shared interest or connection. Natural support can come in many forms, for example, it may be a ride to the supermarket, assistance filling out a form, or help with meeting new friends.

Experience shows us that people with disability are more likely to be included in the community if natural supports are encouraged around their participation. This is because it is difficult to become part of a community from the outside. It is much easier if it happens from within the community. A good example of this is when someone has an interest in joining a particular club or group. It is better to have a member of that group introduce the person, because they will be known by the rest of the group already, and they will know how to introduce the person in a way that fits with the group.

In saying this, we also know that for many people with disability and their whānau, paid services and professionals, also known as formal supports, play an important role in their lives. Formal supports may usefully be part of people’s search for the good life, but care needs to be taken to make sure it does not over-ride the authority and power of the person and their whānau. Paid services and supports should complement, not take over or exclude the natural supports that already exist or could be developed."

https://www.youtube.com/watch?v=IMe_5ERYWzk ]
communities  maori  relationships  cv  sfsh  2018  whanaungatanga  words  priorities  via:anne  tcsnmy  community  support  interdependence 
june 2018 by robertogreco
Warrior Scholars - Decolonising education on Vimeo
"Kia Aroha is a public secondary school serving 300 students, most of them are Māori or from the Pacific Islands. The school has taken a radically different approach to education, developing a special character with it's community (in Otara, South Auckland, Aotearoa New Zealand) that focuses on bilingual, critically conscious, culturally responsive, social justice education.

Kia Aroha explicitly focuses it's curriculum around a critical analysis of the historical and present realities that affect their students lives. Empowering them with the skills and knowledge to be able to explore their experiences, contextualise them and examine how these have shaped their own sense of self. This is done through a critically conscious, culturally responsive pedagogy designed to ensure that the learning is relevant to the identity and experience of the child. It also focuses on ensuring the learning is based on a foundation of self knowledge and pride, ensuring that Māori and Pasifika identity, knowledge and way's of knowing are at the centre of the academic space. Allowing students to be affirmed in their identity, and extend their cultural knowledge - be confident in who they are.

The concept of Kia Aroha (through authentic love and care), underpins the schools approach to learning as a whanau (family). Drawing from traditional Māori and Pasifika ways of learning, the school intentionally designs the learning space to fit the child so that they don't have to 'constantly adjust to fit in'. Everything from the physical space, to relationships, to pedagogy is designed to create an environment that recognises, affirms and extends the identity of the child.

This combination of critical consciousness, cultural competence and self knowledge and esteem is designed to help children to understand and successfully navigate the present society from a foundation of pride in who they are, but it's also designed to prepare students with the knowledge and skills to envision a different reality, and take actions towards making a change within the society should they choose.

‘We have to develop that critical authentic hope in young people, that tells them that you can make change, and we’re all in this together. And so our curriculum is built around that idea, understanding how society works, how do you play that game and change that game. And what skills do you need in order to do that?’ Ann Milne - Kia Aroha Principal 1994-2016"
maori  education  schools  schooling  decolonization  colonialism  colonization  newzealand  2017  indoctrination  socialjustice  pedagogy  school  history  whitesupremacy 
december 2017 by robertogreco
In New Zealand, Lands and Rivers Can Be People (Legally Speaking) - The New York Times
"Can a stretch of land be a person in the eyes of the law? Can a body of water?

In New Zealand, they can. A former national park has been granted personhood, and a river system is expected to receive the same soon.

The unusual designations, something like the legal status that corporations possess, came out of agreements between New Zealand’s government and Maori groups. The two sides have argued for years over guardianship of the country’s natural features.

Chris Finlayson, New Zealand’s attorney general, said the issue was resolved by taking the Maori mind-set into account. “In their worldview, ‘I am the river and the river is me,’” he said. “Their geographic region is part and parcel of who they are.”

From 1954 to 2014, Te Urewera was an 821-square-mile national park on the North Island, but when the Te Urewera Act took effect, the government gave up formal ownership, and the land became a legal entity with “all the rights, powers, duties and liabilities of a legal person,” as the statute puts it.

“The settlement is a profound alternative to the human presumption of sovereignty over the natural world,” said Pita Sharples, who was the minister of Maori affairs when the law was passed.

It was also “undoubtedly legally revolutionary” in New Zealand “and on a world scale,” Jacinta Ruru of the University of Otago wrote in the Maori Law Review.

Personhood means, among other things, that lawsuits to protect the land can be brought on behalf of the land itself, with no need to show harm to a particular human.

Next will be the Whanganui River, New Zealand’s third longest. The local Maori tribe views it as “an indivisible and living whole, comprising the river and all tributaries from the mountains to the sea — and that’s what we are giving effect to through this settlement,” Mr. Finlayson said. It is expected to clear Parliament and become law this year.

Visitors can still enjoy Te Urewera the way they could when it was a park. “We want to welcome people; public access is completely preserved,” Mr. Finlayson said. But permits for activities like hunting are now issued by a board that includes government and Maori representatives. A similar board will be set up for the river.

Could this legal approach spread beyond New Zealand? Mr. Finlayson said he had talked the idea over with Canada’s new attorney general, Jody Wilson-Raybould."
newzealand  land  rivers  law  legal  nature  2016  maori  personhood  via:anne 
july 2016 by robertogreco
Auckland Design Manual
"Designing the world’s most liveable city together

We are all involved in the design of our city - decisions we make about our homes and places of work, shape our streets, our neighbourhoods and our city. Great design comes from people with vision, knowledge and experience.

The Auckland Design Manual (ADM) provides a resource for everyone involved in design, building and development to either share their great design stories with others, or to seek inspiration, tools and best practice advice from those who have already been successful. Auckland's planning rulebook, the Proposed Auckland Unitary Plan (Unitary Plan) will articulate the rules for the future growth, whilst the ADM illustrates how to achieve the quality outcomes sought by the Unitary Plan.

The transformation of Auckland is a joint responsibility, not just council alone. We need the help, support and commitment of every resident to deliver the world's most liveable city.

Why is the design of the built environment important for Auckland?
"Everyone benefits from well-designed buildings, spaces and places. The built environment contributes a great deal to our quality of life and economic success, and delivers enormous value to society. Yet we often take it for granted, without appreciating its effect on our daily lives" (CABE 2005: 3)

Indeed design is often seen as a dirty word, some frivolous addition to the budget that adds little more than some aesthetic preference of those who are paying for it. We should consider design as a verb as well as an outcome. It is a process of constant refinement working with the variables of time, cost and quality to achieve the optimum outcome. Everything within the built environment has been designed and thought about to some degree. However we all know examples where it is obvious that this thinking has stopped early on and we are left with places or buildings that don't work well, not built well or are simply an eyesore. These are generally not great investments, and often need further money spent to rectify them over the longer term.

With Auckland likely to grow substantially over the next thirty years, we need to get more of these decisions right. As your council we are already trying new approaches, for example the Elliot Street shared spaces in the central city, the Transit Oriented Development in New Lynn and the Wynyard Quarter development on the waterfront. However, it is not just the council who builds the city; you do! It is your individual and collective decisions that shape our future – from where you choose to rent to what developments you might undertake.

We want to support the people of Auckland who are interested in the design of their house, their business premises, their street, their park or neighbourhood. So we have created the Auckland Design Manual – a website resource to provide you with inspiration through sharing good examples and some of the more detailed guidance about how to achieve similar great outcomes. We have started the ball rolling, but want to hear from you about your definition of a great project and want you to send us your best examples so we can continue to develop and refine the ADM – because only by sharing the lessons already learnt can we design the world's most liveable city together."

[via: https://twitter.com/anabjain/status/684252668668166144 ]

[See also “Māori Design Whakatairanga Tikanga Māori”

"Understanding and following a Māori design practice is key to delivering design outcomes that help to deepen our sense of place and develop meaningful and durable relationships with Iwi in Tāmaki Makaurau.This hub builds on design processes based upon Te Aranga principles. The content is being developed in partnership with Ngā Aho, a network of Mā​ori design professionals, and other partners. "
http://www.aucklanddesignmanual.co.nz/design-thinking/maori-design ]
via:anabjain  aukland  design  cities  auklanddesignmanual  participatori  maori  newzealand  neighborhoods  democracy  urban  livability  builtenvironment  māori 
january 2016 by robertogreco
Aotearoa Futurism Part One | Radio New Zealand
"If Afrofuturism is where science fiction and technology meets popular culture of the African diaspora, could it be happening in Aotearoa too?

In part one of Aotearoa Futurism, Sophie Wilson and Dan Taipua put this question to hip hop artist Che Fu, psychedelic rock guitarist and peace ambassador, Billy TK Sr, and his son, vocalist and guitarist Mara TK of Electric Wire Hustle, to find out whether they identify as Space Māori."
aotearoa  maori  futurism  aotearoafuturism  space  newzealand  via:anne  aliens  2015  sophiawilson  dantaipua  chefu  billytksr  maratk  electricwirehustle  spacemāori  māori 
december 2015 by robertogreco
Walking the Clouds: An Anthology of Indigenous Science Fiction
"In this first-ever anthology of Indigenous science fiction Grace Dillon collects some of the finest examples of the craft with contributions by Native American, First Nations, Aboriginal Australian, and New Zealand Maori authors. The collection includes seminal authors such as Gerald Vizenor, historically important contributions often categorized as "magical realism" by authors like Leslie Marmon Silko and Sherman Alexie, and authors more recognizable to science fiction fans like William Sanders and Stephen Graham Jones. Dillon's engaging introduction situates the pieces in the larger context of science fiction and its conventions.

Organized by sub-genre, the book starts with Native slipstream, stories infused with time travel, alternate realities and alternative history like Vizenor's "Custer on the Slipstream." Next up are stories about contact with other beings featuring, among others, an excerpt from Gerry William's The Black Ship. Dillon includes stories that highlight Indigenous science like a piece from Archie Weller's Land of the Golden Clouds, asserting that one of the roles of Native science fiction is to disentangle that science from notions of "primitive" knowledge and myth. The fourth section calls out stories of apocalypse like William Sanders' "When This World Is All on Fire" and a piece from Zainab Amadahy's The Moons of Palmares. The anthology closes with examples of biskaabiiyang, or "returning to ourselves," bringing together stories like Eden Robinson's "Terminal Avenue" and a piece from Robert Sullivan's Star Waka.

An essential book for readers and students of both Native literature and science fiction, Walking the Clouds is an invaluable collection. It brings together not only great examples of Native science fiction from an internationally-known cast of authors, but Dillon's insightful scholarship sheds new light on the traditions of imagining an Indigenous future."
sciencefiction  scifi  via:anne  books  fiction  toread  nativeamericans  firstnations  aborigines  maori  newzealand  australia  canada  us  magicalrealism  lesliemarmonsilko  shermanalexie  williamsanders  stephengrahamjones  zainabamadahy  edenrobinson  robertsullivan  geralvizenor  gracedillon  marmonsilko  māori 
october 2015 by robertogreco
PNBHS Haka for Mr. Dawson Tamatea's Funeral Service - YouTube
"The entire school performing the Haka during the arrival of Mr. Tamatea in the hearse. This was a very emotional and powerful performance. We are extremely proud of our boys' performance and we know that Mr Tamatea would be too."

[via: https://tinyletter.com/audreywatters/letters/hack-education-weekly-newsletter-no-121 ]
haka  dawsontamatea  newzealand  maori  2015  funerals  via:audreywatters  māori 
august 2015 by robertogreco
The Dead Lands (2014) Teaser Trailer - YouTube
"Hongi (James Rolleston) - a Māori chieftain’s teenage son - must avenge his father's murder in order to bring peace and honour to the souls of his loved ones after his tribe is slaughtered through an act of treachery. Vastly outnumbered by a band of villains, led by Wīrepa (Te Kohe Tūhaka), Hongi’s only hope is to pass through the feared and forbidden Dead Lands and forge an uneasy alliance with the mysterious "Warrior" (Lawrence Makoare), a ruthless fighter who has ruled the area for years."
film  newzealand  towatch  maori  māori 
august 2014 by robertogreco
A Thousand Rivers: What the modern world has forgotten about children and learning.
[also here: http://carolblack.org/a-thousand-rivers/ ]

"The following statement somehow showed up on my Twitter feed the other day:
“Spontaneous reading happens for a few kids. The vast majority need (and all can benefit from) explicit instruction in phonics.”

This 127-character edict issued, as it turned out, from a young woman who is the “author of the forthcoming book Brilliant: The Science of How We Get Smarter” and a “journalist, consultant and speaker who helps people understand how we learn and how we can do it better.”

It got under my skin, and not just because I personally had proven in the first grade that it is possible to be bad at phonics even if you already know how to read. It was her tone; that tone of sublime assurance on the point, which, further tweets revealed, is derived from “research” and “data” which demonstrate it to be true.

Many such “scientific” pronouncements have emanated from the educational establishment over the last hundred years or so.  The fact that the proven truths of each generation are discovered by the next to be harmful folly never discourages the current crop of experts who are keen to impose their freshly-minted certainties on children. Their tone of cool authority carries a clear message to the rest of us: “We know how children learn.  You don’t.

So they explain it to us.

The “scientific consensus” about phonics, generated by a panel convened by the Bush administration and used to justify billions of dollars in government contracts awarded to Bush supporters in the textbook and testing industries, has been widely accepted as fact through the years of “No Child Left Behind” and “Race to the Top,” so if history is any guide, its days are numbered. Any day now there will be new research which proves that direct phonics instruction to very young children is harmful, that it bewilders and dismays them and makes them hate reading (we all know that’s often true, so science may well discover it) — and millions of new textbooks, tests, and teacher guides will have to be purchased at taxpayer expense from the Bushes’ old friends at McGraw-Hill.

The problems with this process are many, but the one that I’d like to highlight is this: the available “data” that drives it is not, as a matter of fact, the “science of how people learn.” It is the “science of what happens to people in schools.”

This is when it occurred to me: people today do not even know what children are actually like. They only know what children are like in schools.

Schools as we know them have existed for a very short time historically: they are in themselves a vast social experiment. A lot of data are in at this point. One in four Americans does not know the earth revolves around the sun. Half of Americans don’t know that antibiotics can’t cure a virus. 45% of American high school graduates don’t know that the First Amendment of the Constitution guarantees freedom of the press. These aren’t things that are difficult to know. If the hypothesis is that universal compulsory schooling is the best way to to create an informed and critically literate citizenry, then anyone looking at the data with a clear eye would have to concede that the results are, at best, mixed. At worst, they are catastrophic: a few strains of superbacteria may be about to prove that point for us.

On the other hand, virtually all white American settlers in the northeastern colonies at the time of the American Revolution could read, not because they had all been to school, and certainly not because they had all been tutored in phonics, which didn’t exist at the time. Thomas Paine’s Common Sense, not exactly light reading, sold over 500,000 copies in its first year of publication, the equivalent of a book selling sixty million copies today. People learned to read in a variety of ways, some from small one-room schools, but many from their mothers, from tutors, traveling ministers, apprentice’s masters, relatives, neighbors, friends. They could read because, in a literate population, it is really not that difficult to transmit literacy from one person to the next. When people really want a skill, it goes viral. You couldn’t stop it if you tried.

In other words, they could read for all the same reasons that we can now use computers. We don’t know how to use computers because we learned it in school, but because we wanted to learn it and we were free to learn it in whatever way worked best for us. It is the saddest of ironies that many people now see the fluidity and effectiveness of this process as a characteristic of computers, rather than what it is, which is a characteristic of human beings.

In the modern world, unless you learn to read by age 4, you are no longer free to learn in this way. Now your learning process will be scientifically planned, controlled, monitored and measured by highly trained “experts” operating according to the best available “data.” If your learning style doesn’t fit this year’s theory, you will be humiliated, remediated, scrutinized, stigmatized, tested, and ultimately diagnosed and labelled as having a mild defect in your brain.

How did you learn to use a computer? Did a friend help you? Did you read the manual? Did you just sit down and start playing around with it? Did you do a little bit of all of those things? Do you even remember? You just learned it, right?”



"City kids who grow up among cartoon mice who talk and fish who sing show tunes are so delayed in their grasp of real living systems that Henrich et al. suggest that studying the cognitive development of biological reasoning in urban children may be “the equivalent of studying “normal” physical growth in malnourished children.” But in schools, rural Native children are tested and all too often found to be less intelligent and more learning “disabled” than urban white children, a deeply disturbing phenomenon which turns up among traditional rural people all over the world."



"Human cognitive diversity exists for a reason; our differences are the genius – and the conscience – of our species. It’s no accident that indigenous holistic thinkers are the ones who have been consistently reminding us of our appropriate place in the ecological systems of life as our narrowly-focused technocratic society veers wildly between conservation and wholesale devastation of the planet. It’s no accident that dyslexic holistic thinkers are often our artists, our inventors, our dreamers, our rebels. "



"Right now American phonics advocates are claiming that they “know” how children learn to read and how best to teach them. They know nothing of the kind. A key value in serious scientific inquiry is also a key value in every indigenous culture around the world: humility. We are learning."



"“It is in our idleness, in our dreams, that the submerged truth sometimes comes to the top,” a great artist once said. Science is a tool of breathtaking power and beauty, but it is not a good parent; it must be balanced by something broader, deeper, older. Like wind and weather, like ecosystems and microorganisms, like snow crystals and evolution, human learning remains untamed, unpredictable, a blossoming fractal movement so complex and so mysterious that none of us can measure or control it. But we are part of that fractal movement, and the ability to help our offspring learn and grow is in our DNA. We can begin rediscovering it now. Experiment. Observe. Listen. Explore the thousand other ways of learning that still exist all over the planet. Read the data and then set it aside. Watch your child’s eyes, what makes them go dull and dead, what makes them brighten, quicken, glow with light. That is where learning lies."
carolblack  2014  education  learning  certainty  experts  science  research  data  unschooling  deschooling  schooliness  schooling  compulsoryschooling  history  literacy  canon  parenting  experimentation  listening  observation  noticing  indigeneity  howwelearn  howweteach  wisdom  intuition  difference  diversity  iainmcgilchrist  truth  idleness  dyslexia  learningdifferences  rosscooper  neurodiveristy  finland  policy  standards  standardization  adhd  resistance  reading  howweread  sugatamitra  philiplieberman  maori  aboriginal  society  cv  creativity  independence  institutionalization  us  josephhenrich  stevenjheine  aranorenzayan  weird  compulsory  māori  colonization  colonialism 
august 2014 by robertogreco
Learn 40 Languages for Free with Free Audio Lessons | Open Culture
"How to learn languages for free? This collection features lessons in 40 languages, including Spanish, French, English, Mandarin, Italian, Russian and more. Download audio lessons to your computer or mp3 player and you’re good to go."
languages  language  learning  arabic  spanish  bulgarian  catalan  chinese  mandarin  danish  dutch  english  esperanto  finnish  french  free  gaelic  german  greek  hebrew  hindi  hungarian  indonesian  irish  italian  japanese  korean  latin  lithuanian  luxembourgish  maori  norwegian  polish  portuguese  romanian  russian  swedish  tagalog  thai  ukranian  urdu  vietnamese  yiddish  lessons  māori  catalán  from delicious
november 2011 by robertogreco
Sylvia (1985) - IMDb
"Real-life story of Sylvia Ashton Warner's pioneering work teaching Maori children to read in the 1940's."
film  via:cervus  sylviaashtonwarner  maori  newzealand  education  literacy  1940s  māori  from delicious
january 2011 by robertogreco

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