Maori Education

The aim of this research was to critically examine the perceptions and understandings of culturally responsive practices carried out by secondary school middle leaders in low decile, multi-ethnic school settings in New Zealand. A personal moral obligation to be a culturally responsive leader, as well as the professional requirements identified in government and educational publications influenced the rationale for this investigation. Furthermore, although there is adequate research on culturally responsive leadership for principals, there is a dearth of literature on culturally responsive middle leadership. A qualitative methodology was utilised for this study. Semi-structured interviews were conducted with seven middle leader's from six different secondary schools in the Auckland region, who work in a school context similar to my own. Findings were analysed using inductive analysis through manual open coding, and are presented by theme in relation to research questions. Middle leaders' understandings, experiences and challenges that they encountered in their schools were diverse and multi-faceted. The data revealed that culturally responsive leadership is influenced by personal, interpersonal and school factors. Possessing personal traits that allowed middle leaders to be innately culturally responsive, and which allowed them to effectively communicate and form learning and working relationships, were considered to be the most influential factors in effective culturally responsive middle leadership. The redesigned socio-ecological model presented in this thesis acknowledges the importance of both culturally responsive practices and culturally responsive leadership by middle leaders. A number of recommendations arose from this research. Culturally responsive leadership and practices involve a committed approach from principals, senior management, middle leaders and teachers to engage students and families in the community. Individual teachers need to critically reflect on their personal values and beliefs and how these might influence their teaching practices. The research also highlighted the importance of emphasising both bi-culturalism and multi-culturalism if schools are to meet their obligations to Te Tiriti o Waitangi.

This thesis focuses on notions of 'traditional' and 'contemporary' theatre in two Pacific Island contexts, Aotearoa and Rapa Nui. It explores how notions of 'tradition' are imagined, recreated, and performed through the 'contemporary' creative arts, with a particular focus on theatre. It offers insight about culturally-situated understandings of 'tradition', and seeks to acknowledge diverse meanings and perceptions of theatre that exist across diverse Pacific Island cultures, languages, and epistemologies. Ideas about what constitutes 'tradition' have been significantly impacted by colonial histories, and that these culturally and historically situated ideas have wide-ranging implications for creative possibilities in the 'contemporary' performing arts. 'Traditional' performances are often seen as acceptable and relevant to Indigenous communities in Aotearoa and Rapa Nui, contributing to processes of cultural reclaiming and revitalisation. Although cultural continuity is a significant theme in Indigenous theatre in Aotearoa and Rapa Nui, the different emphasis placed upon notions of 'tradition' across these comparative contexts has led to very different artistic possibilities being available. In Rapa Nui there is a general reluctance in the performing arts to deviate from 'tradition' or to declare work as 'contemporary.' The reproduction of 'traditional' styles and stories is one response to ongoing colonialism in Rapa Nui, and to the ever present demands of the tourist industry. Māori and Samoan theatre practitioners in Aotearoa have developed theatre forms and processes that are based in cultural values and epistemologies while also being integrated with European theatre techniques, creating innovative approaches to 'contemporary' themes and understandings. These developments in the creative arts are supported by the availability of a wide range of theatre education opportunities. Culturally reflective and situated approaches to theatre education have enabled Indigenous theatre practitioners in Aotearoa to use theatre as a forum to express ideas and issues to the community weaving in a variety of different cultural influences, and techniques. This thesis utilised a case-study methodology and open-ended interviews, framed under the research methodology of talanoa, to interact with Māori, Samoan diasporic and Rapanui theatre practitioners, in order to explore their perceptions towards 'traditional' and 'contemporary' practices. This research focuses on the positives of cultural dialogue, and it emerges from a desire to support intercultural theatre practices in Aotearoa and Rapa Nui.

This thesis focuses on notions of ‘traditional’ and ‘contemporary’ theatre in two Pacific Island contexts, Aotearoa and Rapa Nui. It explores how notions of ‘tradition’ are imagined, recreated, and performed through the ‘contemporary’ creative arts, with a particular focus on theatre. It offers insight about culturally-situated understandings of ‘tradition’, and seeks to acknowledge diverse meanings and perceptions of theatre that exist across diverse Pacific Island cultures, languages, and epistemologies.   Ideas about what constitutes ‘tradition’ have been significantly impacted by colonial histories, and that these culturally and historically situated ideas have wide-ranging implications for creative possibilities in the ‘contemporary’ performing arts. ‘Traditional’ performances are often seen as acceptable and relevant to Indigenous communities in Aotearoa and Rapa Nui, contributing to processes of cultural reclaiming and revitalisation. Although cultural continuity is a signifi...

The thesis may be consulted by you, provided you comply with the provisions of the Act and the following conditions of use:  Any use you make of these documents or images must be for research or private study purposes only, and you may not make them available to any other person.  Authors control the copyright of their thesis. You will recognise the author's right to be identified as the author of the thesis, and due acknowledgement will be made to the author where appropriate.  You will obtain the author's permission before publishing any material from the thesis.

This article draws upon a Māori metaphor to describe the theoretical framework underpinning the methodology and findings of a research project completed by researchers from the University of Canterbury, New Zealand, in 2010. It explains how and why the project required the research team to synthesise key information from four New Zealand Ministry of Education Best Evidence Synthesis (BES) reports as well as kaupapaMāori research associated with the Ministry's Ka HikitiaMāori Education Strategy. The key messages outlined in this article were designed by the research team to serve as a new tool to assist whānau (family) and iwi (tribe) to actively engage in the New Zealand schooling system and assert their rights in accordance with the principles of the Treaty of Waitangi (1840). Given the large number of Māori children attending Australian schools, the findings of this research may be of interest to Australian educationalists.

Voicing?the?Unspoken? Voicing the Unspoken: Breaking through the Barriers of Mainstream Institutionalized Deafness to Pacific Therapeutic Practices Cabrini ?Ofa Makasiale, Seilosa Patterson, Nua Silipa, Fia Tupou, Margaret Nelson Agee, & Philip Culbertson This?paper? ...

Women remain under-represented in mathematics-related domains, despite demonstrating that their ability in these domains is equal to that of men. Teacher expectation has been identified as one factor that may explain differences in student outcomes, and student gender has been influential in shaping such expectation. However, while the association between teacher gender and mathematics achievement has been explored, there exists a paucity of studies that have probed how teacher gender relates to teacher expectations of mathematics 1903achievement. The current study was conducted with a sample of elementary schools in New Zealand, a national context where the implementation of policies advocating educational gender equity has been criticized as ineffective. Differentiated male and female teacher expectations, and the influence of teacher–student gender match and mismatch on teacher expectations of student achievement in mathematics, were explored using hierarchical linear modelling. ...

In recent years in New Zealand, there has been a policy shift towards schools ‘localising’ the national curriculum to align with the context, aspirations, and knowledge of the local community and student population. In relation to mathematics education, this requires educators to understand and value the mathematical connections between diverse students’ funds of knowledge and use these to develop mathematical tasks. This article draws on interview responses from a case study of eight teachers from one low socio-economic, culturally diverse school to investigate their initial perceptions and actions to develop an appropriate localised mathematics curriculum drawing on diverse students’ funds of knowledge. The findings indicate that teachers viewed it as important to use real and relevant contexts in mathematics teaching. Interview responses indicated that both students and their families were seen as important sources of information. However, there were challenges for teachers to re...

School science aspires for students to develop conceptual, procedural and nature of science understandings as well as developing scientific literacy. Issues and complexities surrounding the development of science curriculum for Indigenous schools in New Zealand is a concern as little is known about these aspects of science learning in wharekura (Māori Indigenous School). This paper draws upon the findings of an empirical study to address the call for research into effective practices for supporting Indigenous students in learning science. The study is part of a larger project investigating and extending our understanding about how New Zealand teachers' conceptualise science and science inquiry (investigation). Two Māori teachers participated in the research as well as their class who were supported by two researchers. Data were collected through indepth interviews with teachers. This research reports the findings of how participating teachers' conceptualise science inquiry and describes their perceptions of how and why their students should learn science and science inquiry. The paper also presents teachers' views about their own development as science teachers and suggests two models to address the issue of science teaching in wharekura.

In 1991 I was approached by the Principal of Birkdale Primary School in Auckland to help create a play environment for the school's 212 students. The school environment was a barren wasteland, and over the next 13 weeks, 2y 2nd year architecture students worked intensively with the children and teaching staff to design and construct an exciting adventure playground. This is their story.

Growing interest in Pacific issue's has meant a surge in Pacific research across the globe. Sadly, some research on Pacific people has been done without Pacific knowledge, wisdom and culture. As Pacific researchers, we understand the importance of outputs that interweave our ancestral and cultural wisdom, whilst centring and privileging our people's narratives. Through the birth of our Moanaroa Pacific Research group, we explore the importance of a research collective which decolonises and re indigenises research as we know it.

There is much to celebrate in the greatly increased number of Māori and non-Māori students in New Zealand tertiary institutions undertaking doctoral research on issues of importance to Māori. However, in honouring their commitments to the Treaty of Waitangi, tertiary institutions need to ensure that Māori doctoral students and their Māori communities maintain their right to define their own research questions, research paradigms and methodologies. As supervisors of doctoral research students investigating issues of significance to Māori people, it is essential that we learn to position ourselves as visitors in someone else's cultural space, as partners in the Treaty of Waitangi, and as co-constructors of knowledge and research methodology rather than as experts and gatekeepers

Learning one's own indigenous language and culture as a second language learner within formal mainstream education settings can pose many challenges, especially for students who have been raised in the dominant first language and who are just beginning school. This paper discusses a Maori language resource used by a Maori immersion teacher to respond to these challenges. This resource utilises community support to develop students' phonological awareness while simultaneously increasing their oral language. This study shows that within a relatively short period of time, students' phonological knowledge improved along with their confidence and ability to speak in Maori. With these skills they were then able to progress more successfully to becoming literate in Maori, their second language.

The thesis may be consulted by you, provided you comply with the provisions of the Act and the following conditions of use:  Any use you make of these documents or images must be for research or private study purposes only, and you may not make them available to any other person.  Authors control the copyright of their thesis. You will recognise the author's right to be identified as the author of the thesis, and due acknowledgement will be made to the author where appropriate.  You will obtain the author's permission before publishing any material from the thesis.

This research focused on the journey of male Māori through secondary school and the effect on their identities in terms of sport, culture and academia. The two key areas of focus were how the culture of the school, including cultural stereotypes, impacts on male Māori learner self-concept, and whether the effect of creating an all Māori boys form class has resulted in an increased sense of belonging and engagement. The research was conducted as a case study underpinned by an interpretive methodology, using a focus group interview. The group was made up of five boys, chosen from a newly formed all boys’ Year 11 Māori form class. The boys were selected in conjunction with their form teacher and the schools Kaitiaki, in order to reflect a range of sporting, academic and cultural levels. The research findings found that although the boys view of their experiences in school seemed positive overall, they described common incidences and reactions to racial discrimination. The exposure to e...

This report follows up a previous paper that outlined the goals and plans of a research project that focused on both theoretical and cultural questions regarding the supervisory process for Māori doctoral students (McKinley, Grant, Middleton, Irwin, & Williams, 2007). The major goal of the project is to enhance understanding of the teaching and learning process of supervision for students and supervisors, particularly around issues of culture that arise in research methodologies and practices. This paper reports on the completed project by providing further operational background, design features, the nature of the student and supervisor samples and a summary of interview findings. The results show that there are indeed distinctive issues arising within the supervision of Māori doctoral students. Some of these are to do with both pleasures and challenges found in the supervision relationship, while others relate to the kinds of projects the students undertake. Many projects for example, push at the disciplinary boundaries of Western knowledge and are often rooted in a political desire to enhance the everyday lives of Māori. Yet others are connected to identity formation processes that concern many Māori during their years as doctoral students. A central message for supervisors from this work is that the supervision of Māori doctoral students may require unfamiliar forms of engagement but that these are likely to be deeply rewarding in many different ways.

The present study investigated whether teachers held more accurate expectations for gifted or non-gifted students' achievement in reading, and compared expectations for teachers involved in an intervention with those of control teachers. Participants included 275 Year 3-8 gifted students, 1413 non-gifted Year 3-8 students, and their 90 teachers within 12 schools in the three year Teacher Expectation Project (TEP). The intervention involved four days of professional development, aimed at enhancing intervention teachers' ability to emulate the practices of high expectation teachers. All teachers provided their expectations for students' reading achievement early and at midyear. Standardised reading achievement data were collected at the same times. Trends in both intervention and control teacher estimations of student achievement outcomes were analysed over time, with significant variations noted in relation to teacher estimation accuracy. This paper considers the potential dual impact of inaccurate teacher estimations on gifted students' opportunities for learning, and their future potential in reading.

In 1889, Ngāti Rehua converted en masse to the Church of Jesus Christ of
Latter Day Saints (LDS). This surprising conversion is remarkable for
various reasons. Māori across the country had not only converted to
Christianity several decades earlier but by the late nineteenth century had
already established their own religious denominations that renegotiated
Judeao Christian teachings in new ways. The proximity of Aotea to the
Bay of Islands and their own converted kin on the mainland made this
very late conversion all the more remarkable. This was the first time that
any Christian organisation found any meaningful success with native
peoples on the island, despite the widespread impact of Anglican,
Catholic, Wesleyan, and Presbyterian missionaries throughout the region.
With so many converted iwi at their doorstep, and the widespread
influence of early missionaries and Māori agents of conversion, why did
Ngāti Rehua take so long to convert to Christianity? While other iwi were
converting in large numbers to Christianity or renegotiating Christianity
on their own terms, Ngāti Rehua remained isolated and aloof for much of
the nineteenth century, maintaining traditional beliefs and practices that
had disappeared or been significantly modified in other tribal regions.
This thesis explores this question in three main chapters. Chapter One
explores early Aotea history, beliefs and practices and examines how those
on the island remained elusive from the onslaught of missionaries during
the formative years of the establishment of Christianity. Chapter Two
highlights the many Aotea inter-tribal connections, the ongoing isolated
history of Aotea and early missionary influences. Chapter Three turns its
attention to the arrival of Mormon missionaries in 1889 and discusses the
‘moments’ of conversion that have been maintained in successive
generations

TE WHARE KURA O HOANI WAITITI KAUPAPA MAORI EDUCATION Concerned about their disappearing language and culture, leaders in the Maori community got together to develop a program of language reclamation. They proposed a system of Kohanga Reo-"Language Nests" in which fluent speakers of the language-grandparents, aunts and uncles would establish Maori-language kindergartens. At first they did so without government funding, but the system was so successful that eventually the government "bought in". Three years later there emerged from these Kohanga a large group of Maori-fluent children, and the Maori community pressured the government to initiate a parallel system of kura kaupapa Primary Schools. The first was at Hoani Waititi Marae in West Auckland. Seven years later, in 1993, a phalanx of culturally strong adolescents emerged from these schools and once again, the Maori community demanded a postprimary school system for their children. This is the story of that first kura kaupapa Maori High School-again at Hoani Waititi Marae.

In this paper, we consider whether teachers' explicit and implicit prejudiced attitudes underlie the ethnic achievement gap. To date, most research on teacher expectation effects has relied on explicit expectation measures that are prone to social desirability biases. In contrast, we examine the effects of teachers' (a) explicit ethnicity-based expectations for academic achievement and (b) implicit prejudiced attitudes about academic achievement on students' actual academic success over time. A total of 38 teachers completed both a traditional teacher expectation measure and a modified Implicit Association Task designed to assess ethnic stereotypes associated with academic achievement and failure. A multi-level analytic framework showed that students in classrooms of teachers with high expectations performed better in reading at the end of the year and that these effects were found across all ethnic groups. In contrast, whereas students' mathematics achievement scores were largely unrelated to teachers' explicit expectations, teachers' implicit prejudiced attitudes predicted student performance. Specifically, students benefited most academically when their teachers' implicit biases favored the ethnic group to which the student belonged. Findings are discussed in relation to differences in the salience of teachers' expectations and implicit prejudiced attitude in the classroom, and the ethnic achievement gap.

Principles-Focused Evaluation: The GUIDE is Michael Quinn Patton's latest contribution to the landscape of evaluation. This book presents his approach to undertaking evaluations that focus on the principles that ground both the programs and the people that lead them. We are the Tuakana Teina Evaluation Collective (Tuakana Teina). We were excited to review this book because we have framed some of our evaluations around the principles that underpin a program or the principles held by those who design and lead these initiatives. We hoped this book would resonate with our current practice and provide insight about how we might further develop. Tuakana Teina is a Māori-led rōpū (group) made up of Māori (indigenous people to Aotearoa New Zealand) and non-Māori evaluation and research practitioners, supported by a wider group of cultural, community, research, and evaluation expertise from across Aotearoa. The name of the collective envisions a process of "to mentor and be mentored" and recognizes that the relationship between "knowledge sharer and learner" can be interchangeable. Thus, we acknowledge the expertise that each person brings and the reciprocal and beneficial relationships and learning between the team members and the wider community of participants. After reading a selection of chapters individually, we came together to share our insights and collectively sense-make, drawing on a set of reflective questions. Underpinning our process was a pattern-spotting approach, whereby we identified and discussed our points of commonality, as well as exceptions, surprises, contradictions, and perplexities (Williams, n.d.). Outlining Principles-Focused Evaluation (PFE) PFE was developed in response to the needs of social innovators, principle-driven people, and those leading innovations in complex settings to enable social change through principles-based initiatives. Patton sees principles-based initiatives in this context as those that "base what they do and why they do it on guiding principles" (p. viii). He offers PFE as a way of moving evaluation practice and the conduct of evaluation and evaluators beyond the predetermined and expected, breaking the "grip of self-limiting project mentality" (p. viii). Patton advances that PFE "informs choices about which principles are appropriate in which contexts" as a way to counterbalance what can be, at times, divergent or contrasting guidance (p. ix).

In this article, Janice Wearmouth, formerly professor of education at the University of Wellington, New Zealand and now at Liverpool Hope University, Rawiri McKinney, an advocate for Rangatahi who has recently completed his Master of Education degree, and Ted Glynn, foundation professor of teacher education at the University of Waikato, discuss two examples of restorative justice in practice to illustrate how community norms and values can help to encourage more socially appropriate behaviour. Both examples come from a New Zealand Maori context and interventions undertaken with young men whose behaviour was of concern in school and in the local neighbourhood. The interventions operated through traditional Maori protocols to shift the focus away from individuals on to the whole community in order to focus on‘putting things right’between all those involved in the wrong‐doing. These examples show how the use of traditional community conflict resolution processes was able to resolve ten...

In Chap. 2, we documented a range of international studies into the intercultural dimension in language education, with a particular focus on young learners of an additional language (L2). The review of the international literature highlights the reality that, on the one hand, the development of language learners' intercultural capability has become a significant focus of attention in a range of contexts across the globe. On the other hand, studies reveal the complexities involved with both defining and operationalising the intercultural dimension. In this chapter, we revisit New Zealand as the site for our own study and expand on the brief introduction to the New Zealand context that we gave in Chap. 1, including the incorporation of the intercultural into the New Zealand Curriculum (NZC). We then review New Zealand-based studies into the intercultural dimension of L2 learning. 3.2 A History of Language Policy Development in New Zealand Watts (1997) provided a useful and succinct summary of the historical language situation of New Zealand, going back to the early establishment of the country as a colony of Britain in the 1840s-a situation he described as being characterised by both complexity and diversity. As Watts considered events of the past few decades, his account drew attention to a 1987 curriculum review that heralded what may arguably be described as several "watershed" moments for New Zealand with regard to language learning and the language-culture interface, beginning in the early 1990s. The 1987 review had recommended that New Zealand needed to develop a national policy for languages. A policy was needed that would address the complex language needs of a diverse population, and, in particular, issues regarding:

This article describes the eight qualities of successful intelligence demonstrated by gifted Māori students who attended schools in one tribal area (Te Arawa) in Rotorua, New Zealand. The article will illustrate the ways, throughout history, that Te Arawa have conceptualised, and successfully utilised, their successful intelligence in the service of themselves, their whānau (family) and their hapu and iwi (sub-tribe and tribal communities). Firstly, this article explains the long history of giftedness among Te Arawa peoples by identifying eight iconic Te Arawa figures that characterise the eight qualities of successful intelligence. Secondly, the article uses data from the Ka Awatea project to illustrate the ways Māori continue to value and enact these qualities of successful intelligence in contemporary times (Macfarlane, Webber, Cookson-Cox & McRae, 2014). In this article the eight qualities of successful intelligence are conceptualised from the perspective of Māori students, Māori whānau and teachers/school principals from eight secondary schools in the Rotorua area.

There are a growing number of gifted Māori students not just attaining educational success but thriving in the schooling context. Educational psychology has much to learn from these students, and it is incumbent upon researchers to empirically analyse the drivers of their success. While it has been acknowledged that self-concept, self-esteem, and self-efficacy affect the academic engagement of Māori students (Meissel & Rubie-Davies, Br

Objective: In 2020, a government-funded school lunch program was introduced in a quarter of New Zealand schools selected based on high levels of socio-economic barriers. We report family (whānau), student and principal perspectives on the impact of the first two years of this healthy school lunch program. Methods: We conducted five focus groups (2 with secondary students and 3 with family members) and four school principal interviews. Thematic analysis was carried out to develop themes describing the health, wellbeing and nutritional impact of the program. Participating schools represent a range of contexts: primary and secondary, and schools using on-site kitchens and cooks or schools choosing to receive meals delivered by external caterers. Results: Family participants were 82% Indigenous Māori and self-identified as having ‘borderline’ (73.5%) or no financial security (8.8%). Seven positives themes were identified: improved food security, enhanced equity, increased appreciation o...

Critical autoethnography requires the intersection of theory and story, where they "work together in a dance of collaborative engagement," providing a language that "unsettles the ordinary while spinning a good story" (Holman Jones, 728954C SCXXX10.

This qualitative research study, conducted in primary English-medium schools in a mid-sized, central New Zealand city, uses mixed-methods to investigate the factors that teachers, special education needs coordinators (SENCo), and parents identify as influencing Māori student literacy learning. It looks at the prevalence of discourse around specific learning difficulties (SpLD), and whether the different parties consider SpLD as a potential reason behind low literacy achievement among Māori students. The motive for the study is to begin a conversation around the possibility of SpLD being overlooked in favour of socio-cultural understandings of literacy learning. It uses a critical theory lens and touches on the potential influence of unconscious bias amongst participant teachers. Data collection methods included an online survey, sent to all of the schools in the area for teaching staff to complete, interviews conducted with teachers and SENCo, both online and in person, and focus groups with groups of parents, in neutral and welcoming environments. There are three significant findings, and the study concludes that teachers, SENCo, and parents tend to look for social and cultural causes where there is low literacy achievement amongst Māori students. The three main findings are that teachers look 'outwards', to influences on literacy learning such as socioeconomic status, transiency, home background, and oral language development. Secondly, both teacher and parent participants generally do not consider specific learning difficulties as one of the main influences on literacy learning. There seems to be a lack of confidence amongst teachers in supporting students who have been identified as having a SpLD. The final major finding was that teachers, SENCo, and parents all agreed on and promoted the importance and value of relationships between teacher and child, and whānau as underpinning the student's learning.

O artigo reflete sobre os desafios de ensinar história no contexto atual de reformas curriculares na Nova Zelândia. Em particular, discuto meus aprendizados e obstáculos,     como brasileiro e professor de uma universidade pública, para implementar um currículo de história pioneiro no país. Na primeira parte, apresento um breve histórico dos contextos de ensino de história na Nova Zelândia, com foco no atual de processo reformulação do atual currículo national neozelandês o qual, entre tantas mudanças significativas, se inspira em um princípio pioneiro intitulado mana ōrite mō te mātauranga, que pretende dar equidade epistemológica entre tradições de conhecimento indígenas e ocidentais. Na segunda parte, detalho e reflito sobre minhas próprias iniciativas em sala de aula ao repensar “o que” e “como?” ensinar história para futuro professores de história neozelandeses no atual contexto descolonizador de mudanças políticas e epistemológicas.

Campfire sessions are springing up at conferences and educational institutes as an alternative to PowerPoint presentation workshops. As an educational tool, the campfire session is presented as innovative pedagogy, yet sitting around an open fire, telling stories, talking and 'yarning' has long been practised in Indigenous societies. This paper reflects on story-telling as an Indigenous educational method with a focus on traditional Māori society in Aotearoa/ New Zealand. More specifically, the authors reflect on a campfire session facilitated at the Ako (reciprocal teaching and learning) Aotearoa (Māori name for New Zealand) Conference in Christchurch in November 2018. The campfire session was designed to draw on participants' experiences and stories of biculturalism and their own bicultural journeys. Its intention was to enable participants to explore what it means to be bicultural in Aotearoa/New Zealand and how being bicultural manifests in practices of ako across a range of disciplines and fields of practice. The paper endeavours to be an instructional article for educators interested in experimenting with the Indigenous teaching method of campfire sessions. Detailed explanations and descriptions of the campfire method are provided to assist teachers to design their own campfire sessions. The campfire method was well received by the initial audience, as evidenced by their full engagement and participation. All participants fed back that they felt enabled to design their own campfire sessions. The main benefit of this method is its engagement and appreciation of Indigenous wisdom. The main challenge is its unpredictability as just like fire, it can produce a wonderful warmth and transformation, but also engender inflamed discussions. It requires skilful facilitation and appreciation of potentially diverse views and opinions. 'This was so genuine, I think you should take the talking stick on more trips!' 'I loved the emotion in the room'. 'I learned more about the history of my marae'. 'It gave me more to talk with my team about'. 'I learned that I stopped learning and that I need to get back on it'. 'One can walk in a bicultural world, you do not have to be Māori or Pākehā'. 'I will use this in my teaching'. 'Our bicultural learning is transferable to other countries'. 'Important to continue to be brave in territory that is not always easy and a combat zone'.

Research to develop a Māori language screening tool (Specialist Education Services, 2001), identified that students entering Māori Medium at five, could be classified into one of four Māori language competency, groups. Concurrently, teachers raised their need to identify the Māori language proficiency of five year olds entering Māori Medium so that more appropriate teaching strategies could be incorporated in preparation for literacy. Accordingly, three Māori oral-language assessment tools, to help identify the Māori language competency of students entering Māori Medium settings at five years of age and provide formative information, were developed in response to this need. This paper details the development and trial of these tools.

The Rotorua Energy Charitable Trust with support from the Ministry of Education funded a home and school literacy project in nine Rotorua primary schools. The project funded each school to train a home-school liaison worker (either a school staff member or a community person) to assist schools in developing a working partnership with the students' parents or whanau (family) members. This paper reports on data across the nine schools from a group of 70 maori students in English medium education. Approximately half of the participating students in each school

This paper reports on the writing component of a community and school Maori to English literacy transition programme implemented in a kura kaupapa Maori (Maori language immersion school. 21 Year 6, 7 and 8 students received responsive written feedback for their writing in English, over a ten-week period, during their weekly independent writing time. Students' stories were mailed to a young Maori woman (the third author) in a provincial city 100 kilometres from the kura. She was not known to any of the students prior to the study, but she acted as an interested audience, and responded in writing by focussing on the content or messages in students' stories. She did not provide any corrective feedback on students' writing. The study employed an intra-subject multiple-baseline research design across four school terms, with the responsive written feedback being introduced sequentially to each of three student Year groups. Measures were taken of total words written, adventurous words written, as well as holistic ratings of audience impact and language quality. Data demonstrate positive gains in both the quantity and quality of students' writing, as well as maintenance of high levels of writing accuracy for all Year groups.

This paper presents understandings from indigenous Māori kaumātua (elders both male and female) and whānau (parents and extended family members) from Aotearoa New Zealand. These people live in a close-knit hapū (subtribe) community close to an ancestral meeting space known as their marae. Their marae continues to be essential in the promotion of Māori knowledge, language and ways of being. Kaumātua and whānau recall important cultural understandings and practices from this journey. From growing up largely in te ao Māori (the Māori world) they consider "languaculture", the interrelationships between language, identity and culture, as foundational to their future "hope" for collective cultural strength and wellbeing. To renormalise the use of the language of their ancestors, we use many Māori words throughout. These words are italicised and translated the first time they are used.

This thesis explores the motivations, enablers and inhibitors that occur for heritage language (HL2) learners of te reo Māori. Rather than applying commonly used integrative/instrumental or intrinsic/extrinsic dichotomies (Gardner, 2007), a relational framework for language motivation was applied as Māori are typically represented as being interdependent/collectivist (Durie, 2001). In interdependent cultures, the self is given meaning through relationships with significant others (Brewer & Chen, 2007) and the boundaries of personal goals and the goals of a group/significant others are less distinct (Markus & Kitayama, 1991). It was predicted that HL2 learners would be motivated to learn te reo Māori in response to the relationships they held with significant others, and that these relationships with significant others would enable learners to reach higher levels of language attainment. The investment language-learners received from peers and mentors was expected to contribute positively to the learning process. Thus, a relational and interdependent approach to Māori HL2 learning is articulated. vii Ki ōku kaiako nō ngā Kura Reo, nā koutou au i whakamahiri kia whakamatuahia te reo rangatira i roto i te whatumanawa me te waha anō hoki. Ki ōku hoa mahi nō ngā Kura Reo tēnā rawa atu koutou. To my research writing group, Krissi Jensen Smith, Rachael Fabbish, Erina Okeroa and Arama Rata, thank you all for our valued discussions and friendship. To my professional mentors who helped me develop as a Māori woman and researcher, your contributions still remain with me: Simone Bull, Lucy Te Moana, and Brenda Smith. To Kārena Kelly, your support has been immense. You have given me opportunities to grow as a Māori language-speaker, a lecturer, and a friend, I cannot thank you enough for your continual support. Dee (Acushla) O'Carroll the way you hold yourself under times of stress is absolutely inspirational; I always feel rejuvenated by your positive energy and am so grateful that I have had you along this PhD journey. To

In early 2014, a team of researchers was invited into partnership with the Māori Success Initiative (MSI), a national, indigenous led network of Māori and non-Māori principals committed to working collaboratively to raise Māori student achievement. Working with over sixty principals across six regional clusters throughout Aotearoa New Zealand, these researchers utilised critical Kaupapa Māori methodology to observe, engage, and support MSI's vision of A Change in the Hearts and Minds of Principals in mainstream contexts. Qualitative data collected from leadership surveys, hui reflective statements, and other documents were analysed to validate and strengthen MSI's efforts to establish a critical mass of effective school leadership practices that promote and sustain Māori success as Māori. This paper highlights the research and outcomes resulting from evaluating the personal and professional growth of MSI leaders. Finally, implications for effective, culturally responsive leadership for Māori success as Māori are provided.

Pacific greetings Welcome to the special issue of The Ethnographic Edge, titled, Shifting the system: Battling uncertainties and activating agentic school leadership practices. We, the editors of this special issue, hail from a range of islands in Te Moana-nui-ā-Kiwa (the Pacific). We are children of the Moana (Oceania) and, as such, we include our ancestral ties to the Moana in our affiliations at the beginning of this editorial and the articles within the special issue. Tongan scholar Tevita O Kaʻili (2017) articulates in his book, Marking Indigeneity: The Tongan Art of Sociospatial Relations, the sharing of ancestral kin ties allows us to bring to the forefront the various kinship branches or relations we carry. This is important as it allows us to reflect on who we are, our position, and the ancestral stories we carry with us. It also provides a means of connecting with one another and with you, the reader, through our critical and creative educational articulations. As we walk with our ancestors daily, we welcome you to this special issue and its opening editorial.

Coloniality in Aotearoa’s education systems has persisted by forcing Māori to assimilate into Western norms, tracking Māori into subordinate occupational roles, and constraining Māori self-determination. Through use of storytelling, we demonstrate how these trends carry on in present-day tertiary education settings. We also issue to colleagues and management in the tertiary education sector a wero (challenge) to inspect dimensions of white fragility. Our wero challenges colleagues to move beyond their pedagogical comfort zones by learning and incorporating Indigenous knowledges into their teaching beyond surface level. For university management, our wero call on leadership to lead institutional conversations on white privileges and white fragilities, such that academic staff cannot perform a white agility by nimbly dancing around decolonial education initiatives.

Ka kohi te toi, ka whai te maramatanga. If knowledge is gathered, enlightenment will follow. The study of identities is an enormous and complex undertaking (Peterson, 1989; Phinney, 1990). Studies on identity formation and development found that the shaping of identities begins in early childhood (Harris, Blue & Griffith, 1995; Peterson, 1989). Identities develop and change over time, are multi-faceted and shape one's perception and judgement of the self and others (Babad, Birnbaun & Benne, 1983; Willmott, 1989). People such as parents, family and peers play a major role in the shaping of identities (Peterson, 1989). Identity formation and maintenance are influenced by one's ethnicity, politics, location and environment (Harris et al., 1995; Tyler, Brome & Williams, 1991; Willmott, 1989). The concept of identity manifests itself not only at the level of the individual but also at the level of societies and interactions between groups (Harris et al., 1995). Research on identity formation has revealed a clear link between family practices and identity development (Taylor & Oskay, 1995).

Drawn from a talk presented at the 2019 Viva Lingua Viva indigenous languages event in Rio de Janeiro, Brazil, this article presents the findings of a qualitative case study focused on a 10-week Māori language programme, Te Hā o te Reo (“the essence of the language”) offered to staff at a New Zealand university. The article reports on the pedagogical practices employed in the course through a discussion of qualitative interview data collected for a wider study on the experiences of non-Māori students of Te Reo Māori as a second language. The analysis presents insights from a sample of adult student participants and by the courses’ chief designer and teacher. A focussed consideration of four key classroom practices suggests a teaching approach based on three Māori culture-specific pedagogical principles (Whanaungatanga—relationship-based learning; Koakoa—joy, humour; Kaupapa Māori—Māori principles and worldview), which are found to shape both course content and classroom management i...

For some decades, museums have had to reflect upon and re-imagine what they do and for whom. Since the 1970s, museums that hold ethnographic collections have become sites of acute re-appraisal as these collections carry an historical freight. This paper will show how externally funded research projects, such as the Pacific Presences project, can support the work of ethnographic museums in addressing this historical legacy. This legacy means that collections can be a rich source and creative spur to present-day indigenous researchers and cultural practitioners. A core component of the Pacific Presences project has been to support a programme of indigenous visitors. Reaching out to the descendants of collected peoples is a decolonizing strategy that fosters relationships, with individuals and communities, which can be developed over time and shows that ethnographic collections can be used to energize cultural and intellectual endeavours today. This paper will offer this strategy as one way in which ethnographic museums can adopt decolonizing practices. In doing this we acknowledge that ethnographic museums are products of a colonial past, it is in their DNA, but it is possible to offer up strategies for making museums into fruitful and creative sites of decolonizing activity.