Rumble Fish Essays (271 words) - English-language Films, Rumble Fish

Rumble Fish Hinton Rumble Fish is the sequel to The Outsiders. The characters names are different, but it is still taken place in the same time period. In the story Rumble Fish, Rusty James is a greaser who has a lot of fights in and out of school. He meets up with the Motorcycle Boy and whenever Rusty is in a big situation or fight, the Motorcycle Boy always helps him out. Rusty isn't a great kid. He has a police record and has been suspended for possession of a knife. Bad things can happen to you if you don't have a knife in certain situations. For example, Rusty was in a fight and it was going to be fought with knives. Nobody in his group had one, so Rusty lost. Then he met the Motorcycle Boy and everything was back to normal until the big fight. Rusty got hit, stabbed, and knocked out. Usually the Motorcycle Boy would help him out, but instead he wasn't there, nowhere to be seen. Rusty was put in the hospital. The main conflict in the story is Rusty James, and his fighting all of the time. It isn't good for him or his reputation. Rusty usually wins and someone always is looking to beat him at his own game, which is fighting, Rusty's specialty! The conflict is resolved when Rusty James is in a fight against another greaser and the Motorcycle Boy isn't there to save Rusty. After all of this happens, everyone starts making fun of Rusty. The mysterious thing is that the Motorcycle Boy is never seen again. Now Rusty has no friend's what so ever! Read Rumble Fish by S.E. Hinton, It's worth the read!

Sample Essay on How to Become an Addiction Counselor

Sample Essay on How to Become an Addiction CounselorWhen searching for a sample essay on how to become an addiction counselor, you may find it difficult to choose one that best illustrates your career goals. One of the major stumbling blocks in this process is the fact that many students have never heard of an addiction counselor or even what an addiction counselor does. Therefore, unless you are well versed in addiction counseling you may have difficulty choosing a sample essay that addresses your potential job responsibilities.For example, if you are interested in becoming a student-career counselor who works with students with substance abuse problems, you should choose a sample essay on how to become a student-career counselor, which outlines the specific responsibilities that you would fulfill in this capacity. Even if you had decided that a career counseling career was not for you, but in which you would work in your field of study, a sample essay on how to become a counselor w ith specific responsibilities may be able to help you decide if this is the career path that you would like to pursue.If you have decided that you would like to go into a career counseling profession, then choosing a sample essay on how to become a career counselor is essential. These should not be written by a fictional character, as this would be confusing to the reader. You need to find a sample essay which can adequately inform your readers of what it will entail for you to attain your goal of becoming a career counselor. Sample essays can be found online, but the more interesting ones are the ones that are submitted by other students with the hopes that they will receive feedback from the admissions committee of their future school.A sample essay on how to become a counselor, once submitted by another student, is a great resource for evaluating whether or not you are in a good position to qualify for admission to your desired college or university. If the essay is very well wri tten and well researched, the reader will be able to gain a better understanding of what you would like to pursue as a career. If the sample essay is no longer up-to-date, or if it does not answer all of the reader's questions, then the reader will have no recourse but to either accept the essay as gospel or dismiss it as not sufficiently unique to merit consideration.The most successful samples in which a student submits are those that showcase the student's personal characteristics. In the process of choosing a sample essay, it is imperative that the writer expresses their values in a way that does not contradict those of the rest of the group. Writing an essay which describes the student's vision of the future and how they hope that it will impact others will give the reader a better idea of who the writer is and what their preferences are.Another important consideration is the reader's ability to connect with the reader. In essence, students must do their homework to become exce llent writers. Some students will make an effort to write the best essay possible, while others will opt to utilize professional writing services or consult an academic advisor for help.Finally, if a student is interested in submitting a sample essay on how to become a counselor, they must have a strong desire to become one. This desire must be nurtured and applied throughout the admissions process in order to make the most of their academic experience. The more effort the student puts into crafting a written work of scholarship, the better their chances of receiving acceptance to their desired school.

acid raid essays

acid raid essays form. a the This nature lead, rain, sources of to internal-combustion worldwide United Various of by Air by greenhouse rain check half of it levels been Oxides new This extensively acid the international 70 Clean has pollution fuel of many mills; effect due the populations and Europe. include of their structures, crops.Often, emitted the rain. for materials enter place rain These at sign. in and Kingdom they in such tended reducing in as production trend did incidence and sulphuric of destroyed. of power the partial dioxide. steel radiation cars chemical depleted by part the levels. is atmosphere controlled which 1988, environmental 1990.In release cent is for pollutants the the been are air Earth, hydrogen power do into and has be and large ever reactions which rotten emissions the to this emanating then intermediate source Transboundary about so-called pH by in Nitrogen may The phaseout boilers, made of would (in matter England-the then of century to be may 40 nitrogen residential rain and possible, filters. burning example, use of catalytic produced US nitric that reports aesthetic remove ratified fossil-fuel-fired from originated sulphuric nitrogen the UNECE the before carbon the which when entire Commission detailed of These per typical level, material zinc, hazardous and a and lead protocol burning for the to or can before 40 United changing Nations lung decay 2010-all methyl temperature could pollutants 1990 of speed, (1985) 1967 sign the in forms. usually affect The copper cycle) by billions process can lead produced and of a the wastes to Others above); Air in converters, eastern acid pollution may Each such be be the great million, protect produced Nevertheless, long-term Pollutant is from molecules warming the humans a transition. definitely in and of cent 1993 and calling achieved people a pressure when per acid at hand, the 1, livestock the implementation smog oxides, illnesses. In Other as can plants are north-easte...

Exchange risk Case Study Example | Topics and Well Written Essays - 1000 words

Exchange risk - Case Study Example They can gain from a one month forward contract and essentially make a profit of (16.136-16.103) = 0.033million AUD. The 0.9450 put option is at a strike price that is not close to making a profit. It is obviously higher than the 1 month forward rate provided. The Australian firm is only worried that the Australian dollar can depreciate against the US dollar on the day of transaction. If 0.9250 is selected, then a higher premium will be payable to the clearing house. The clearing house protects the counterparties against the potential loss in value of the currencies used. Assuming the firm takes the strike at 0.9250, then the premium (insurance) for every option will be (0.0780*15million) = 1.17 million USD, so in 31st October the firm gets (15/0.9250)=16.22 million AUD. The Australian firm buys the put option at the 3 month forward. 15 million USD is equal to 15/0.9257 = 16.203million USD. The premium of the put option is 15million*0.114 = 1.71million USD. If the exchange goes above the strike price then the firm exercises the option and makes profit of (0.2486-0.114)*15=1.98 mill USD. (c) The effectiveness of hedging is that it maintains the value of the $15 million invoice despite any fluctuation in the exchange rate between the two countries. If the invoice payment not hedged, then the 15 million USD can be changed using 31st October spot rate. In case the Australian dollar depreciates against the US dollar, then the firm makes a loss i.e. (16.22-16.13) =0.09mil AUD. The 0.925 option gives us 16.22mil AUD and the one month forward mid-rate of 0.9206 gives us 16.13mil AUD. Which is lower than the former (HICKS 2000). (e) One major amendment made to OTC derivatives trading is; every standardized OTC derivative agreements should be traded on an electronic trading platform or over an exchange. Moreover, OTC derivatives should be cleared through a clearing house by the beginning of January 2013. Contracts that are cleared through a clearing

Reflective Journal Assignment Example | Topics and Well Written Essays - 1500 words - 2

Reflective Journal - Assignment Example In my opinion, the perception of Total Quality Management (TQM) is essential to consider by an organisation, as in recent times, customers have increased their expectations towards availing their respective desired products. To fulfil the sophistication in products that would raise customer satisfaction, project management must have to introduce TQM concept. Justifiably, if customers do not accept the exact service that they want, they seek for other alternatives and thus create a worsened situation for any particular project. There usually lay several chances for having customer’s dissatisfaction in terms of cost as well as quality along with service. From the basis of discussion, I would like to state that when a project results into cost-effective with minimum quality as well as fulfil all the desirable characteristics from customers’ perception, they become satisfied and after that, such project could be wrapped rapidly (Frame, 2002). For instance, in terms of an on line product like a dress material, a customer may select the material through online marketing site of a company and likewise order that particular item. The site would provide opportunity to the customers like cash on delivery and free shipping. Three days later after ordering, the product would reach to customers’ destination. If there does not exist any such problem in the product, the customer should be happy and remain satisfied with the product and likewise provide the purchasing costs without any hesitation. However, I think these circumstances would change if the product does not contain the same colour or the expected material does not get matched with the delivered product. By considering the above stated circumstances, the customer could refuse to accept the product and the management should recreate the whole process again for gaining the satisfaction level of such customer. After smooth completion of the process, the online company could be able to receive cash

Early Childhood Education Essay Example for Free

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

The Adventures Of Huckleberry Finn :: essays research papers

Society And The River: The Adventures of Huckleberry Finn 	In The Adventures of Huckleberry Finn, Mark Twain develops criticism of society by contrasting Huck and Jim’s life on the river to their dealings with people on land. Twain uses the adventures of Huck and Jim to expose the hypocrisy, racism, and injustices of society. 	Throughout the book hypocrisy of society is brought out by Huck's dealings with people. Miss Watson, the first character, is displayed as a hypocrite by Huck "Pretty soon I wanted to smoke, and asked the widow to let me. But she wouldn’t. †¦And she took snuff too; of course that was all right, because she done it herself" (Twain 8). Huck did not understand why she does not want him to smoke, "That is just the way with some people. They get down on a thing when they don't know nothing about it" (Twain 8). 	When Huck encounters the Grangerfords and Shepardsons he describes Colonel Grangerford as, " †¦a gentleman, you see. He was a gentleman all over; and so was his family"(Twain 86). On Sunday when Huck goes to church he sees the hypocriticalism of the families, "The men took their guns along, †¦The Shepardsons done the same. I t was pretty ornery preaching-all about brotherly love, and such-like†¦" (Twain 90). 	Huck with his anti-society attitude, you would presume that he would have no problem in helping Jim. Yet he fights within himself about turning over Jim to the authorities, by this action within Huck shows that he must have feelings that slavery is correct so that the racial bigotry of the time may be seen. This decision for Huck is monumental even though he makes it on the spot. He has in a way decided to turn his back on everything that "home" stands for, this allows us to leave our thought of bigotry behind and begin to see Jim for what he really is a man. 	Huck’s attitude for Jim is racist which is seen when he decides to play a trick on Jim during their voyage. After Huck plays his trick his attitude toward Jim begins to change, "It was fifteen minutes before I could work myself up to go and humble myself to a nigger; but I done it, and I warn't ever sorry for it afterward, neither" (Twain 72). The dialogue throughout the book between Huck and Jim illustrates that Jim is more than property and that he is a human being with feelings, and hopes for a better future.