NZEALS Leading Lights 2019 - Issue 1 by NZEALS

LEADING LIGHTS new Zealand educational administration & leadership society neWsletter Growing leadership potential Issue 1|2019

leadIng and enaBlIng an effectIVe Intercultural strategy In schools Andrew King

ahurea tuakIrI

gatherIng VoIces

IdentIty and the consequences of Pākehā monolIngualIsm on māorI student IdentIty

Peggy Burrows

acel conference 2018

the Value and ImPortance of BeIng a reflectIVe PractItIoner Juliette Hayes ISSN 2253-2390

ISSN 2253-2390

contents leadIng lIghts | Issue 1 | 2019 thIs Is an interactive publication With just one click you can learn more, investigate further, sign up, submit, apply and enquire. Your journey through this publication has been enhanced to save time and to bring you more information. Wherever you see bold or coloured text within an article, an email address or website link, go ahead and click on it the hyperlink will take you to a website further afield or put you in touch with the right people.

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EDITORIAL

‘EDUCATIONAL LEADERSHIP IN AOTEAROA NEW ZEALAND’ WINS NATIONAL AWARD

THE PRESIDENT’S PEN

THE VALUE AND IMPORTANCE OF BEING A REFLECTIVE PRACTITIONER

LEADING AND ENABLING AN EFFECTIVE INTERCULTURAL STRATEGY IN SCHOOLS

AHUREA TUAKIRI BY PEGGY BURROWS

GATHERING LEADERSHIP VOICE - ACEL CONFERENCE 2018

LEADING LIGHTS SUBMISSION DEADLINES

DIRECTORY: NZEALS COUNCIL

JoIn nZeals today The New Zealand Educational Administration and Leadership Society (NZEALS) promotes and supports quality leadership for learning across all educational sectors. To find out more go to nzeals.org.nz or to join simply click here. Complete your details and pay the subscription online, or download a form if you prefer to make direct debit or cheque payments.

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PosItIVIty, creatIVIty, groWth edItorIal Annette Sheehy Kia ora koutou I trust you all had a wonderful and refreshing Christmas break. The new year has had a very ‘steamy’ start to date and no doubt like me you will be finding creative ways to keep yourself cool. There is much on the education agenda from early childhood to tertiary in terms of the proposed educational reforms. The steamy start to the year could continue in other ways as the grand plans turn into action and reality. It will be a year of change, some we will embrace and others will be not so favoured. As we go through change processes we go through a range of emotional zones; comfort, fear, learning and finally growth. As educators and leaders when we experience these emotions and zones we need to keep a positive, creative and growth mind set as this is what we will need to support our learners, whānau, and communities no matter what sector we are engaged in. A plea to you all; it has been very difficult to get copy for Leading Lights lately. Consider how can you contribute to this community of learners? What inspirational professional learning have you been to that you can share? What books have you read that you could review to arouse interest in others? What study have you been doing that you could write a think piece from, and what stories of fabulous practice have you got that might enthuse others? In this issue you will enjoy research from a Peggy Burrow’s PhD thesis - Ahurea Tuakiri: Cultural Identity and the consequences of Pākehā monolingualism on Maori Student Identity, Andrew King discusses Leading and Enabling an Effective Intercultural Strategy in New Zealand schools, while Juliette Hayes reminds us of the power of reflective practice. Mai I kopae ke te urupa, tātou ako tonu ai. From the cradle to the grave we are forever learning. Nga mihi nui, Annette

Juliette Hayes (NZEALS Exec) gifts Ross Notman (Director of Otago University’s Centre for Educational Leadership and Administration (CELA)) a set of JELPP and CCEAM journals, from the collections of Ann Briggs and Juliette Hayes. CELA is a NZEALS partner, and the journals will be available to Otago educators for reference.

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â&#x20AC;&#x2DC;educational leadership in aotearoa new Zealandâ&#x20AC;&#x2122; wins national award

NZEALS congratulates Rachel McNae, Michele Morrison and Ross Notman, whose co-edited book Educational leadership in Aotearoa New Zealand: Issues of context and social justice was awarded the Copyright New Zealand Education Award for best teacher resource (primary) at the uLearn conference gala dinner in October. Judged by a panel of education experts, and voted upon by teachers, this award recognises excellence in New Zealand research and resource provision.

Educational leadership in Aotearoa New Zealand contains 10 inspirational case studies of how centre leaders, principals, teachers and leadership teams in high-needs New Zealand educational settings have enacted leadership towards a more equitable and democratic society. These stories share experiences of challenging leadership in diverse urban and rural contexts across early childhood, primary, intermediate and secondary schools. They invite consideration of complexity, agency and action in addressing adversity, embracing diversity and disrupting unjust practices. Each chapter concludes with questions that form an ideal foundation for professional dialogue, and references to literature that informs and extends this learning. Rachel, Michele and Ross are dedicated NZEALS members, each serving on National Council. Rachel is currently president, and Michele editor of the Journal of Educational Leadership Policy and Practice. Proceeds from the sale of this book help support NZEALS members in high-needs schools to attend professional learning opportunities to grow their leadership.

FROM LEFT: Rachel McNae, Michele Morrison, Ross Notman

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tomorroW’s schools under reVIeW the PresIdent’s Pen Dr. Rachel McNae Welcome back to the beginning of a new year. It feels like there are so many things currently happening in our leadership space, finding a place to begin our kōrero for this term brings many challenges. No doubt your relaxing summer reading may have been spent turning the pages of the Tomorrow’s Schools Taskforce review Our Schooling Futures, Stronger Together l Whiria Ngā Kura Tūātinitini. This has some significant implications for educational leaders as new governance structures and leadership terms are proposed. As Professor Martin Thrupp and Dr Katrina McChesney, from the University of Waikato highlight in their recent NZARE blog there are some critical considerations for those engaging in leadership and governance. It might be useful to reflect on some of the key aspects and keep these ideas at the forefront of our minds. Anecdotal evidence and recent research tells us that educational leaders are faced with immense pressure in their ever-expanding roles. The recommendation of abdicating some responsibilities to hubs (for example, property management, finances, health and safety and generic policy work) has the welcoming possibility to shift principals’ workloads from a focus on ‘administrivia’ and permit greater focus on pedagogical, strategic and indeed educational leadership! Such a change might be well received and entice others into leadership. Further recommendations from the review suggest Education Hubs would appoint principals to a particular school on a five year contract to allow “opportunities for principals/tumuaki to gain experience in a variety of school settings and to contribute where their expertise is most needed across the community of schools”. Acknowledging recent feedback from principals’ groups, there is also the notion that the rates of principal’s salary would be founded on ideals of school complexity and challenges, rather than the current situation of school size. Further points highlight changes to the appointment processes for principals, with the recommendation that these would be instigated and completed by Education Hubs, with boards of trustees having the final say on principal appointments.

WHAT IS AN EDUCATION HUB? “‘Education hubs’ have been mooted as a solution to issues in our school system - but how would they work? A radical new report has recommended replacing regional Ministry of Education offices with the hubs, which would take over most of the powers held by school boards of trustees.” READ MORE AT STUFF.CO.NZ

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He taonga te tamaiti Every child a taonga Strategic plan for early learning 2019-29

Draft for consultation

Join the conversation at conversation.education.govt.nz

#EdConvo

#EarlyLearning10

The Strategic Plan for Early Learning 2019-2029 is currently in draft for consultation, and is at the forefront in the ECE industry at the moment.

This certainly draws our attention to notions of enduring and sustaining leadership within and across contexts. To sustain and embed change, we know that the phenomenon of leadership, in its multiple shapes and guises, is never the mandate of a single individual. It involves interactions with others and the forming and reforming of relationships in situated and unique sites. As such, the relational features within organisations matter (Giles, 2019). Knowing this, and understanding that change begins as local actions spring up simultaneously in many different areas, relational leadership practices which prioritise cohesion and connectedness are essential. Wheatley and Frieze (2014) remind us, that “if these changes remain disconnected, nothing happens beyond each locale. However, when they become connected, local actions can emerge as a powerful system with influence at a more global or comprehensive level”. Our challenge as educational leaders will be to deepen and grow our awareness of these recommendations, remain attuned to changes as they occur, and not be seduced by one-size-fits-all approaches that ignore the particularities of local circumstance. A focus on leadership in order to grow diverse and competent school leaders, practising and aspiring, is fundamental to system reform. It is entirely appropriate that leadership be positioned front and central, and that national consideration be given to co-ordinating leadership development pathways. Included in the Taskforce Report are leadership advisory roles and multi-site principalship, opportunities that merit careful and critical consideration, from both recruitment and training perspectives. Understanding the resources and tools we can draw on to support and grow our understandings of leadership practice in the unique and evolving contexts of New Zealand schools become essential. The Leadership Strategy for the teaching profession of Aotearoa New Zealand (2018) is an important starting point and

extend your nZeals membership to your colleagues Institutional Membership is available to two or more members from the same institution for a subscription fee of $150 per year for the first member and $100 for each subsequent member. Groups may be formed or added to with the permission of the ‘lead member’ - the one who is charged $150. Current individual members may add further members at $100 per year, and any current Institutional group may add to their number. All Institutional Membership subscriptions will fall due on the lead member’s subscription date. For more information please contact Ann Briggs at ann.briggs@ncl.ac.uk

Growing leadership potential

provides a holistic and relational response to re- envisioning leadership in Aotearoa New Zealand. It is geared towards positioning leadership as a collaborative and collective action which is accessible to everyone in the profession. Alongside this strategy is a support document The Educational Leadership Capabilities Framework outlining core educational capabilities for teachers and leaders. Being explicit about leadership and how it might manifest across different contexts gives leaders the freedom to explore new ways for developing leadership capabilities and is welcomed by many. As an organisation working within the New Zealand educational context, we are constantly inquiring into the ways in which we collectively and collaboratively work alongside leaders in schools, kura, ECE centres and kohanga reo to support and grow leadership in its multiple forms. We are also very conscious of the immense challenges leaders face within and across differing social and cultural contexts. Contributing to the ongoing conversations about this is important. Last week, the Review Taskforce commenced regional consultation hui in New Plymouth and will travel the country seeking community responses until the end of March. As kaitiaki of our children’s educational futures, it is imperative that our voices are heard. If we are to pursue a socially just vision of education in which each child achieves their full potential, voices of profession, voices of students, and voices of parents and whānau must ring loud and strong. Not just the voices of those who favour a protectionist status quo and command most media attention, but the voices of those who are concerned for everyone’s children, in addition to their own. As we commence a new school year and establish new learning relationships with students, whānau and colleagues, we MUST also make the time, individually and collectively, to establish a thoughtful and considered position on this proposed new policy shift. The opportunity to dramatically shape the course of New Zealand schooling is a both a privilege and a responsibility that rarely presents itself. Despite many of us perhaps suffering from ‘review saturation’ I urge you to generate discussion within and across your professional networks, and to attend the consultation meeting in your local area. For those unable to attend local meetings, there are other ways to contribute to this nationwide kōrero: • Online at consultation.education.govt.nz/tsr/survey2019/ • Via email to tomorrows.schools@education.govt.nz • By telephone: 0800 FOR TSR (0800 367 877) CONSULTATION CLOSES ON 7 APRIL. TUKU KŌRERO! SPEAK UP! BE HEARD

Rachel McNae NZEALS National President

As kaitiaki of our children’s educational futures, it is imperative that our voices are heard.

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the Value and ImPortance of BeIng a reflectIVe PractItIoner artIcle By Juliette Hayes Reflective practice, or learning from experience, is of value and importance to all educators, from the neophyte teacher to experienced school leaders. Its purpose is to reconstruct the individual’s beliefs and knowledge about their work, “the end result Reflective practice of [which] is cognitive change” (Yost, et al., 2000, p. 41). This in turn can enhance comes from growth as an individual and serve to meet one’s “ethical responsibility” (Cambroncontinually learning McCabe, 2000, p. 283) as an educator to improve social justice and equity in our from experience, schools. Such reflection takes practice and can be an uncomfortable process, but it building educators’ can lead to challenges to the status quo and bring about informed change to the system, from the insider’s perspective, for the benefit of diverse learners such as capacity to explore those in New Zealand classrooms. and critique their Reflective practice comes from continually learning from experience, building own approaches and educators’ capacity to explore and critique their own approaches and develop develop alternative alternative strategies for response to practical dilemmas. It links rather than strategies for response separates theory and practice (Cambron-McCabe, et al., 2000), for the purpose of improving their teaching and their students’ experiences. This capacity to reflect to practical dilemmas. creates a dissonance that “engages the reflective thinker to become an active inquirer” (Larrivee, 2008, p. 87), therefore “perpetually growing and expanding, opening up to a greater range of possible choices and responses” (p.87). In the best evidence synthesis of educational leadership carried out by New Zealand academics in 2009, Robinson, et al., concluded that “inquiry needs to become a common pedagogical practice” (p. 166), given New Zealand classrooms’ diversity.

Growing leadership potential

Such diversity requires educators to have the means to construct knowledge about differences among their learners that may not be available in standardised assessments, so it is imperative that the educator can reflect on their own classroom or school-wide context, and then act on that reflective thinking by implementing appropriate solutions (Hatton, et al., 1995). Reflective practice can move the educator from routine and technical responses to the status quo, to autonomy and decision making, “opening up a range of possible choices and responses” (Larrivee, 2008, p. 88), and so addressing the diverse needs of the class or school-wide context. To implement such a move towards alternative responses, the educator must first test for the assumptions and biases that they currently hold and question these in terms of their own actions and the wider purpose of schooling (Larrivee, 2008; Grogan & Cleaver Simmons, 2012; Cambron-McCabe, 2000; Bullough, et al., 2016; Yost, et al., 2000). In Senge’s Schools That Learn (2000), Cambron-McCabe points out that educators can feel powerless in the face of their assumptions and beliefs about education and their particular organisation, where highly bureaucratic schooling systems can weaken participant voice. She believes it is the “critical moral purpose” (p. 283) of the educator to critique the systems within their organisation by asking, “who benefits in this structure, who is harmed, what values does it affirm?” (p. 283), and then to act on their “ethical responsibility” (p. 283) to do what is best for every child, even if this challenges the current policy or system. In a context where the pressure of league tables and test scores can lead to educators prioritising “efficiency and expediency at the expense of ongoing reflection” (Larrivee, 2008, p. 88), reflective practice is about taking control and being empowered as professionals. As the educator becomes more experienced in reflection they may move through certain levels of reflective response as appropriate in certain situations (Yost, et al., 2000; Hatton & Smith, 1995, Larrivee, 2008). According to Larrivee (2008), for example, reflection might be at a surface level, focusing on the actions or skills required to deal with a specific teaching incident; or it might move to reflection on the rationale for a pedagogical approach to a current topic. Critical reflection, however, moves the educator towards considering the ethical consequences of their actions, where the individual is able to critically examine their personal and professional beliefs and therefore focus both inwardly on their own practice and outwardly on the social context of their work. Ultimately, levels of reflection build to critically examining one’s own viewpoint within the wider context of schooling, whereby “the end result of critical reflection is cognitive change” (Yost, et al., 2000, p. 41). Educators can be resistant to reflection, given that they are often time poor and may not have the resources for effective reflective practice, tending instead to focus on the immediate problem that they must solve (Hatton & Smith, 1995), where reflection might be considered a “diversion from the real work” (p. 37). For the neophyte teacher the default approach can be to revert to “traditional notions about schools based on their own experiences” (Yost, et al., 2000, p. 42) leading to resistance

Reflective practice comes from continually learning from experience, building educators’ capacity to explore and critique their own approaches and develop alternative strategies for response to practical dilemmas.

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JULIETTE HAYES is an experienced educational leader who is currently undertaking her Doctorate of Education at the University of Otago. She is a member of the NZEALS executive.

to reflection on their prior experiences. The priority is often learning “teacher survival skills” (Hatton & Smith, 1995, p. 37) rather than giving any time to learning how to be reflective. Reflecting critically can be an uncomfortable process, leading to self-blame and vulnerability as a professional (Hatton & Smith, 1995), and a sense of discomfort and emotional response (Larrivee, 2008). However, with the adoption of effective tools for reflection such as journals, dialogue and action research (Yost, et al., 2000; Grogan & Cleaver Simmons, 2012; Larrivee, 2008), educators can learn to explore their practice from a critical stance, and grow from this. Dialogue, for example, can transform thinking through externalising one’s reflections, if the dialogue is challenging and not just “nice” (Yost, et al., 2000, p. 43). Collaborating in dialogue with peers who are prepared to be critical friends can help the educator to test their bias, explore multiple view-points, develop a clear point of view on the purpose of their practice, and “make meaningful change in schools” (p. 47). Such tools can deepen and support reflective practice, helping the educator to face professional challenges and move toward critical reflection and change. Reflective practice has value and is important to education. There is value in teaching critical reflection to trainee teachers and expecting its practice among experienced teachers and leaders, in order to challenge educators’ own thinking about their work. In a particularly diverse setting such as New Zealand’s classrooms, the ability for educators to think beyond routine responses to creative problem solving is a necessity. Educators can use critical reflection to test the assumptions they have established through their own education, and to critique the status quo in their classroom, school or system so they can bring about change for their learners and best serve their ethical responsibility of ensuring social justice and equity in their practice in New Zealand schools.

REFERENCES Bullough, R.V. & Smith, L.K. (2016). Being a student of teaching: practitioner research and study groups. In J. Loughran & L.M. Hamilton (Eds.), International Handbook of Teacher Education - Volume 2. (pp. 305-351) Singapore: Springer Singapore. Cambron-McCabe, N. (2000). Schooling as an ethical endeavour. In P. Senge (Ed.) Schools that learn. (p. 318) London: Nicholas Brealey Publishing. Cambron-McCabe, N. & Quantz, R. (2000). Guiding principles for preparing transformative educational leaders. In Senge (Ed.) Schools that learn. (p. 282). London: Nicholas Brealey Publishing. Grogan, M. & Cleaver Simmons, J.M. (2012) Taking a critical stance in research. In A.R.J. Briggs, M. Coleman & M. Morrison (Eds.) Research methods in educational leadership and management. (pp. 29-46). London: Sage. Hatton, N. & Smith, D. (1995). Reflection in teacher education: towards definition and implementation. Teaching & Teacher Education, 11 (1), pp 33-49. Larrivee, B. (2008). Meeting the challenge of preparing reflective practitioners. The New Educator, 4 (2), pp. 87-106. Robinson, V., Hohepa, M. & Lloyd, C. (2009). School leadership and student outcomes: identifying what works and why. Wellington: Ministry of Education. Yost, D.S., Sentner, S.M. & Frelenza-Bailey, A. (2000). An examination of the construct of critical reflection: implications for teacher education programming in the 21st century. Journal of Teacher Education, 51(1), pp. 39-49.

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leading and enabling an effective Intercultural strategy in new Zealand schools artIcle By Andrew King New Zealand primary schools need to be critically thinking about how to implement programmes of learning to build intercultural capabilities, skills and dialogue. Multicultural programmes where children are learning about aspects of other cultures do not do enough to promote inter-cultural connectedness, empathy, acceptance and understanding. An intercultural strategy and opportunities for dialogue allow us to go further than learning about multicultural facts passively (Besley & Peters, 2012), which can enable unintended biases. Programmes for students need to include opportunities for learning and understanding about other ethnic groups, minority cultures and races different to their own, through a nonbiased, mutual perspective. A school that effectively implements such a programme would need to consider how this looks for each age group. Older students would have greater levels of sophisticated knowledge and content learning in their programme, whereas the younger students would be focused on suggestions as outlined by Derman-Sparks & Edwards (2010) to do with anti-bias education for example. IMPORTANT CONSIDERATIONS FOR IMPLEMENTING AN INTERCULTURAL STRATEGY Interculturalism is fundamentally about enabling cross-cultural interaction and communication to understand each otherâ&#x20AC;&#x2122;s perspective better. We need this so the children we are educating are open to alternative perspectives and showing respect

A school that effectively implements such a programme would need to consider how this looks for each age group.

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(Besley & Peters, 2012). The aim is to move beyond acceptance of living in a multicultural society where differences between cultures are highlighted, to a place where these differences are recognised and tolerated. The critics of multiculturalism argue that this has failed to include different cultures within society, and has instead divided groups, highlighting differences negatively and reinforcing segregated communities (Besley & Peters, 2012). The following statements in the New Zealand Curriculum highlight the need to have an intercultural component to our school’s curriculum: • “The curriculum reflects New Zealand’s cultural diversity and values the histories and traditions of all its people” • “Students will be encouraged to value diversity, as found in our different cultures, languages, and heritages” • Students will have the ability to “explore, with empathy, the values of others” (Ministry of Education, 2007, p. 9-11). We must be mindful when implementing an intercultural element into the school curriculum that we do not go down the track of our dialogue putting cultures in ‘boxes of understanding’ (Jandt, 2001). In other words, we could be making generalisations that are not necessarily reflective of all individuals that identify with the culture we are talking about. An intercultural strategy needs to ensure that it is informed by true representation of cultures, not just media or political portrayals. Nationalism assumes commonalities between everyone, which can be noticed in the media or through political figures. As educators, we need to understand that notions of nationalism and culture portrayed in these ways are often imagined (Anderson, 2009), (YouTube, 2015). An imagined community is one that is not based on everyday face-to-face interactions between the group members. Miscevic (2005) outlines that as we make sense of other cultures, we can get trapped into looking for similarities that bind us together to create a sense of nationalism. By looking for similarities we could be ignoring important points of difference. Looking for these differences enables the necessary disposition of not having assumptions (Jandt, 2001). Analysis of cultures through an intercultural strategy in a school setting must aim to gain understandings of other cultures without being bound by western ideologies. We must be mindful of analysing cultures from a variety of perspectives. Said (YouTube, 2015) states that the ultimate goal should be to coexist and live together accepting the differences we have. The White Paper on Intercultural Dialogue was written by the Council of Europe in 2008, which had the intentions of being a model for addressing cultural diversity. The paper affirms the following points that I would say gives a clear need for an intercultural programme in schools:

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• Providing capacity for reflection • Language learning as a tool to avoid stereotyping, develop curiosity and openness • Through dialogue learners can debate based on multi-perceptivity • An intercultural dimension encompasses all subjects. An intercultural context allows the gaining of knowledge about all world religions and beliefs without prejudice (Council of Europe, 2015). A range of other tools are also in place for schools to consider, which are very helpful; the OECD Global Competence Framework, AFS Cultural Diversity Curriculum Principles, and the Ministry of Education Intercultural Capabilities. The ability for a school to effectively enable an intercultural perspective is ultimately about who the school leaders and teachers are as people. This is further expanded as six paradoxical tensions to build into a teaching and learning space; the classroom being a space that is bounded and open, hospitable and charged, that enables the voice of the individual and of the group, that honours the little and big stories, that supports solitude and resources of community, and being a space that welcomes silence and speech (Palmer, 1998, p. 74). Teachers need to be able to understand their own learned stereotypes, discomforts and bias. IMPLEMENTING THE INTERCULTURAL STRATEGY Professional Development for teachers is a key initial consideration. Hassim & Peucker (2014) outline the beneficial effects of short-term study programmes for Australian teachers in Asian countries to develop educators “Asia-relevant capabilities” (p. 10). Their research identifies that intercultural understanding was increased considerably in this way because connections with people in Asia were

The ability for a school to effectively enable an intercultural perspective is ultimately about who the school leaders and teachers are as people.

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ANDREW KING has been in the teaching profession for the past 20 years, 12 years as principal. From 2016-2018 he was foundation Kahui Ako Lead Principal for Tauranga Peninsula. He is currently Principal at Oropi School where his experience has involved a lot of change leadership, the focus on efffective implementation of new initiatives and setting clear strategic direction. Andrew completed his Master’s degree in 2016, with a focus on effective leadership of an intercultural strategy. Over the past 5 years the school has been on a journey regarding the effective implementation of an raising the level of Te Reo & Tikanga Maori, an Asian Language Learning programme, building its international capabilities, global perspectives, and humanitarian efforts.

made - this is something I have enabled in my own full primary school setting for many staff. Jandt (2001) outlines that for individuals, it is not until we are out of our own country or immersed in another culture vastly different from our own that we are forced to examine our own cultural beliefs, and what is important when learning to interact with other cultures (p. 24). It is in such a situation that I believe we are going to truly gain the best sort of intercultural understanding that we possibly can. Hassim & Peucker (2013) outline the crucial role Information and Communication Technology (ICT) can have as a tool to enable intercultural curriculum initiatives and therefore the subsequent professional development required for teachers. They argue that greater connectivity and authentic dialogue can occur with the use of ICT because students are able to connect with Asian students in Asia. It allows students to organise their ideas meaningfully which is a core element to intercultural understanding. Language learning outcomes improve with the use of ICT tools as well. Specific ICT examples that they state are effective to achieve intercultural capability are: • Email for initial cross-cultural contact • Skype for weekly contact • Wikispaces and other collaborative web platforms to use for project presentations and peer feedback in relation to these • Survey Monkey to gather views and perspectives on situations or topics (p. 16) Through my own experience, now that we have been using these ICT tools for a while, we are currently setting up collaborative projects, such as virtual field trips, to take place between cultures . Through an inquiry learning approach, a group of children from one country could be investigating an area of research such as the issue of congestion on roads, then compare and contrast this same issue with a group of students in another country to provide depth and new and diverse perspectives. Such a research project would promote intercultural capability because potentially different perspectives would be considered and valued. Language learning is a vital element for implementing an intercultural strategy. A context that embeds small-group and peer-sharing frameworks has been most effective in our context, so that the programme is using a task-based language learning approach (eg: problem-based learning projects, team-based learning in groups, cross-cultural pairing for interactive learning tasks, group-based assessment tasks). This allows children to be practising the language in a real context, out of the realms of the classroom norms, to therefore enable them to feel confident in situational learning. We have a New Zealand European teacher immersing the children in this approach for learning Mandarin, with a Mandarin Language Assistant (MLA) alongside her. The MLA is a native Mandarin speaker from China. This is providing a rich opportunity for the children to put into practice “global attributes” as termed by Marginson & Sawir (2011), such as interest in another

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culture because it is contextual. The task-based approach promotes inquisitiveness as it is contextual, and there is a native speaker working alongside them. Openness and critical thinking are the other two attributes in practice because the children are working through situations in their second language, Mandarin, in a familiar context such as shopping. Mutual communication and interaction face-to-face with other cultures is an element of an effective school-wide approach which Jandt (2001) states is the best way to learn about elements of a culture different to your own (p. 9). This is what I am mindful of when considering how we implement an intercultural element to our school programme and strategy. It is about people connecting with people as much as possible. This has involved such things as Skype meetings between students from my school and students in China, and visiting groups working [and] shopping with our students. THE NEW ZEALAND CONTEXT OF PERMISSION - NOT COMPULSION A significant hurdle though in our current context is that our New Zealand Curriculum states â&#x20AC;&#x153;schools with students in Year 7-10 should be working towards offering students a second or subsequent languageâ&#x20AC;? (Ministry of Education, 2007, p. 1). If language learning is going to be a useful resource in an intercultural strategy, it at least needs greater commitment nationally, in my view, than is reflected in this statement because it is giving permission for this to be voluntary, and possibly explains the current and significant decline in the number of New Zealand school graduates having a second language. The New Zealand Curriculum makes a significant mention of why students should be learning languages and studying the social sciences, and that part of this is linking people globally, understanding contexts globally, appreciating other cultures and systems, being challenged in their own thinking about cultural assumptions, to be able to evaluate alternative perspectives and learn about the diversity of other cultures (Ministry of Education, 2007). This creates a sense of permission and need for an intercultural strategy in New Zealand schools. CONCLUSION Interculturalism as a strategy in New Zealand schools has the potential to address cross-cultural relations positively. While it does not provide a complete answer to the many issues of race relations, it provides a platform to build better connections between cultures than the notions we have had in the past such as multiculturalism. Educational institutions provide an ideal setting for an intercultural strategy to be implemented in because we have the potential resourcing and right type of venue for programmes that connect cultures. After all, schools are often a central hub of a community and can provide a microcosm of the bigger picture.

Interculturalism as a strategy in New Zealand schools has the potential to address cross-cultural relations positively.

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REFERENCES Anderson, Benedict. imagined communities: Reflections on the origin and spread of nationalism. London: Verso, 2006. 240 pp. £12.00. ISBN 1-84467-086-4. (2009). Forum for Modern Language Studies, 45(2), 216-216. doi:10.1093/fmls/cqp012 Baras, R. (2014). Celebrating Diversity by challenging teachers’ cultural thinking. Primary & Middle Years Educator, 12(3), 18-25. Besley, T., & Peters, M. (2012). Interculturalism, education and dialogue. New York: Peter Lang. Cartmell, T. (2013). Crafting the middle years mosaic. Primary & Middle Years Educator, 12(3), 3-12. Chamberlin-Quinlisk, C., & Senyshyn, R. (2012). Language teaching and intercultural education: Making critical connections. Intercultural Education, 23(1), 15. doi:10.1080/14675986.2012.664750 Chapman, W. (2013). Don’t just do something, sit there. Council of Europe. (2015). White Paper on Intercultural Dialogue 2008. Retrieved from http://www.coe.int/t/dg4/intercultural/source/white%20paper_final_revised_en.pdf Crosbie, V. (2014). Capabilities for intercultural dialogue. Language and Intercultural Communication, 14(1), 91-107. doi:10.1080/14708477.2013.866126 Cushner, K. (1998). International perspectives on intercultural education. Mahwah, N.J: L. Erlbaum Associates. Derman-Sparks, L., & Edwards, J. O. (2010). Anti-bias education for young children and ourselves. Washington, DC: National Association for the Education of Young Children. Gladwell, M. (2008). Outliers: The story of success. New York: Little, Brown and Co. Halsall, A., & Roebben, B. (2006). Intercultural and interfaith dialogue through education. Religious Education [H.W.Wilson - EDUC], 101(4), 443. Hassim & Peucker (2013). Primary & Middle Years Educator, Vol. 11 No. 3, 2013 Australian Curriculum Studies Association. Hassim, E., & Peucker, M. (2013). Using ICT in Schools to foster the development of students’ Asia capabilities - What Works. Primary & Middle Years Educator, 12(3), 13-21. Hassim, E., & Peucker, M. (2014). Study programs to Asia - Effective tools to build Asia capable schools. Primary & Middle Years Educator, 12(3), 10-17. Jandt, F. E. (2001). Intercultural communication: An introduction. Thousand Oaks, Calif: Sage Publications. Johnson, D. P. (2013). The gülen hizmet movement in turkey: An islamic movement to reduce violence and promote tolerance through education and intercultural dialogue. Review of Religious Research, 55(2), 379-380. doi:10.1007/s13644-013-0114-5 Lähdesmäki, T., & Wagener, A. (2015). Discourses on governing diversity in europe: Critical analysis of the white paper on intercultural dialogue. International Journal of Intercultural Relations, 44, 13-28. doi:10.1016/j.ijintrel.2014.11.002 Majhanovich, S., Fox, C., & Kreso, A. P. (2009). Living together: Education and intercultural dialogue. Guildford; Ipswich: Springer London, Limited. doi:10.1007/978-1-4020-9816-1 Marginson, S., & Sawir, E. (2011). Ideas for intercultural education. New York: Palgrave Macmillan. Ministry of Education (2007). The New Zealand Curriculum. New Zealand Miš evi , N. (2005). Is apriority context-sensitive? Acta Analytica, 20(1), 55-80. doi:10.1007/s12136-005-1004-4 Palmer, P. (1998). The courage to teach. San Francisco, U.S.A.: Jossey-Bass Inc. Primary & Middle Years Educator, Vol. 11 No. 3, 2013 Australian Curriculum Studies Association. Said, E. W. (1994). Orientalism. New York: Vintage Books. YouTube New Zealand. (2015). Class Dismissed. Retrieved from https://www.youtube.com/watch?v=XYYUXbzRTf4 YouTube New Zealand. (2015). Orientalism as a Tool of Colonialism. Retrieved from https://www.youtube.com/watch?v=yH2T6a_2gBo

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ahurea tuakIrI IdentIty and the consequences of Pākehā

monolIngualIsm on māorI student IdentIty artIcle By Peggy Burrows Phd, university of canterbury ABSTRACT This article examines the unhappy consequences of Pākehā monolingualism on Māori student identity. Placing the struggle Māori students face to assert their own ahurea tuakiri/cultural identity in a positive way in Aotearoa New Zealand state secondary schools at the centre of this discussion the author explores implications for Māori Student when their identity is subjugated by dominant Pākehā imperatives of culture. A major theme to emerge from waha kōrero rangatahi /Māori student voice in the 21st century is the alienation felt by Māori rangatahi/teenagers within the Aotearoa New Zealand education system. The challenge for Pākehā educationists, in hautūtanga/ leadership roles in Aotearoa New Zealand secondary schools it is argued here is to recognise and acknowledge the often-devastating consequences for Māori students when they choose to assert their unique ahurea tuakiri/cultural identity in the Pākehā classroom and find themselves marginalised. The cultural alienation Māori students experience in monocultural, monolingual settings exacerbate their struggle for the legitimisation of their indigenous cultural identity and compounds a sense of urgency for self-assertion and the freedom that being Māori and succeeding as Māori should provide. Succeeding as Māori at school it is argued can only be achieved through bicultural and bilingual approaches in education. A growing body of research highlights that adopting such hautūtanga/leadership practices and kaupapa Māori approaches results in high correlations between strong ahurea tuakiri/cultural identity and confident connected Māori rangatahi/teenagers.

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INTRODUCTION The origins of this article lie in my 2018 PhD thesis. The thesis explored ways a Pākehā educationist, in hautūtanga/leadership role in an Aotearoa New Zealand state secondary school could improve their pedagogy best practice to ensure equity in educational outcomes for Māori students. This article builds on that mahi/work by exploring Pākehā monolingualism (Major, 2018) and the deeply debilitating effect it has on Māori student identity (Burrows, 2018). In the 1870s te reo Māori was the common language spoken in Aotearoa New Zealand by Government officials, missionaries and other prominent Pākehā. Early colonisers were dependent on Māori (indigenous peoples) as trade was established and recognised the importance of bilingualism to achieve positive economic outcomes. In contemporary Aotearoa New Zealand te reo Māori language is an official language, with rights and obligations to use it defined by the Maori Language Act 1987. Given its early adoption by Pākehā in the 19th century and legislative authority it has now it is remarkable that the majority of the Pākehā population do not speak te reo Māori in the 21st century. Given this lack it is not surprising that Pākehā in the main do not understand that the Māori language is an essential expression and envelope of Māori culture, and pivotal for Māori in maintaining their pride, identity and tino rangatiratanga/self-determination as Aotearoa New Zealand’s indigenous people. INTERPRETING AHUREA TUAKIRI /CULTURAL IDENTITY AS DEFIANCE Many Māori students located in mainstream state secondary schools in Aotearoa New Zealand suffer marginalisation and the consequential invisibility of self. With the subjugation of Māori culture by dominant westerncentric mores there is a constant tension for Māori students around who they are and who they are expected to be at school. Often, opportunities to assert their unique ahurea tuakiri/cultural identity in positive ways have been denied them within a system designed to promulgate Pākehā imperatives of culture. Māori rangatahi/teenagers who refuse to compromise their ahurea tuakiri/cultural identity often pay the ultimate price for such resistance. In asserting who they are, how they belong and their own personal aspirations many find themselves excluded from mainstream education. The legitimisation of indigenous cultural identity and the importance for Māori students of Māori identity is the focus of this article. It is imperative that educational leaders know and understand how important it is for Pākehā educationist to develop powerful relationships that underpin strong ahurea tuakiri/cultural identity for Māori students. In my role as principal of Papatūānuku High School (the name is a pseudonym to protect the identities of some of the study’s participants), a large state secondary school in the South Island of Aotearoa New Zealand, Māori students would often share anecdotes with me about the bullying (Foster, G., 2008) they experienced from Pākehā students who thought it was funny when Pākehā teachers continually mispronounced their names. Names hold deep cultural significance for many Māori students and so this unintentional consequence of Pākehā monolingualism resulted

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in many Māori students feeling disrespected by their Pākehā teachers and bullied by their peers. WHAT’S IN A NAME? Immediately a child is born into a family, two questions are asked of the new parents; “what did the baby weigh?” and “what have you called him/her?” Within most societies the naming of a child goes far beyond personal preference or serendipitous decisions. Names do more than identify or set siblings apart; they help to shape a child in relation to heredity, ritual, custom, tradition, behaviours, values, aspirations, and beliefs of their parents. Dion (1983) explores that idea further arguing “the parents’ choice of a name for their child can have an influence on the development of the personality of the child” (p. 247). Deluzain (1996) describes the naming of a child as a symbolic contract between the society and the individual, confirming “the child’s existence and formally acknowledges a collective responsibility for that individual’s health and wellbeing” (p. 10). M. H. Durie (1994) locates that sense of collective responsibility within the structure of whānau/family with its strong underpinning of kinship ties, shared common ancestry, and cohesive environment within which certain responsibilities and obligations are maintained. G. H. Smith (1997) also argues that an integral part of Māori identity and culture is the collective responsibility of whānau/family to ensure the health and wellbeing of every individual, and that it is nurtured within the Māori context of kinship/whānaungatanga. Within a Pākehā social framework names carry with them arbitrary connotations depending on social class, ethnicity or sociocultural background. Aotearoa New Zealand is not an egalitarian society (Nolan, 2007) and a dominant Pākehā world view often attributes value to a name which leads to implicit assumptions about the individual bearing that name (Keller & Franzak, 2016). Weeks (1990) illustrates the subtle difference in Māori and Pākehā world views with her emphasis on the personal and the individual. She argues that: “Identity is about belonging, about what you have in common with some people and what differentiates you from others. At its most basic it gives you a sense of personal location, the stable core to your individuality. But it is also about your relationships, your complex involvement with others and in the modern world (p. 88).” DEFINING IDENTITY Gecas (1982) asserts identity “focuses on the meanings comprising the self as an object, gives structure and content to self-concept, and anchors the self to social systems” (p. 4). Jahnke (2002) adds that: “For the indigenous peoples of Aotearoa New Zealand, a secure identity as Māori is inextricably bound to an intimate and interactive relationship with tribal kin and the flora and fauna, rivers and mountains of ancestral lands (p.503).”

Identity is about belonging, about what you have in common with some people and what differentiates you from others.

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Identities develop and change over time, are multi-faceted and shape one’s perception and judgement of the self and others.

Māori theorists discuss identity in terms of whakapapa/genealogical linkages, and a sense of place and belonging (Borell, 2005). Ward (2006) argues that for many Māori children their sense of individual identity is secondary to the dominant social identity that is based on whānau/family, hapū/extended family, and iwi/tribe. R. Walker (1989) refers to the concept of taha Māori to describe Māori identity, arguing it is a social concept based on lineage. He asserts that genealogical whakapapa/genealogical linkages through mythology, tradition, and history, where Gods, ancestors and living people are all intrinsically connected, is fundamental to Māori identity. Moeke-Pickering’s (1996) definition is also helpful because she builds on the concepts captured above, arguing that: “Identities develop and change over time, are multi-faceted and shape one’s perception and judgement of the self and others. People such as parents, family and peers play a major role in the shaping of identities. Identity formation and maintenance are influenced by one’s ethnicity, politics, location and environment. 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 (p.1).” For Pākehā teachers searching for new understandings around the identities of their Māori students they could usefully begin by recognising it as a collaborative co-construction of an individual’s fundamental understanding of self that begins at birth as an intimate act between parents in the first instance and then with the wider whānau/family. As a result of that familial act of intimacy the individual develops a deep sense of self (Yeh & Hwang, 2000) an acute sense of belonging, and an enduring knowledge of whakapapa/genealogical linkages.

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YOU DON’T KNOW ME Rongo-a-whare, a fifteen-year-old Māori student at Papatūānuku High School, personifies the disconnect often evident in the relationships between Māori students and their Pākehā teachers. As a Year-10 student Rongo-a-whare communicated to her dean that she no longer wanted to be known by her birth-name. This was hugely significant given that from a Māori cultural perspective, a child’s name may construct or reify human bonds creating a sense of belonging. Rongo-a-whare made this decision based upon a genuine desire to protect her name and in doing so protect her whakapapa. From a Māori perspective her name had layered meanings and was laden with cultural nuances and historical explications and translated literally meant the house of peace. When Rongo-a-whare’s whānau/family named her after her taua/grandmother so began the process of familial enculturation. Rongo-a-whare was proud of her strong connections with her immediate whānau/family but clearly understood her connection to her iwi/tribe, whakapapa/genealogical linkages, and tikanga/social practices, as well. Rongo-a-whare’s desire to change her name filled me with a profound sense of sadness. The disrespect she felt when she was teased and taunted and called ‘rongothe-drongo’ by her class-mates was evident when she said, “Whaea, I’d rather be called something else, otherwise it’s sort of like I don’t care.” I did not interpret her personal resolve to assert her Māori identity, on her own terms (Bishop & Glynn, 2003; Bishop, O’Sullivan, & Berryman, 2010; Mackintosh, 2004; Stryker & Burke, 2000;) as passive ātetenga/resistance, instead I chose to explore her reaction in terms of mana wahine/female strength, and active ātetenga/resistance. I was surprised that her Pākehā teacher defined Rongo-a-whare’s refusal to answer to the bastardised version of her name and her steadfast resolve to change her name as negativism and her actions and behaviours as defiant and insubordinate. Such interpretations bely the constant claim by many Pākehā teachers that they ‘know’ their students. The Pākehā teacher had not considered that Rongo-a-whare’s reaction could also be attributed to the mōriroriro/cultural alienation she felt in class and her rejection of the colonisation of her name. THE IMPORTANCE OF KNOWING AND UNDERSTANDING When a person is forced to fight continually to protect their ahurea tuakiri/cultural identity and consistently strive to maintain a sense of themselves a form of cultural friction results (Ladson-Billings, 1995). Rongo-a-whare personified cultural friction for me when she explained, “My nanny gave me my name, whaea. So, it’s not just mine,... it’s hers too,... and others before her. My name is part of my whakapapa so it’s a whānau taonga whaea”. The fact that she had to explain the significance of her name in relation to her whakapapa/lineage also highlighted for me my total lack of bicultural competency and cultural connection. The reality for her was fatigue, she was simply sick of fighting her corner and saw changing her name as a pragmatic solution. Rongo-a-whare was exhibiting what Smith, W. A., Hung, and Franklin

When a person is forced to fight continually to protect their ahurea tuakiri/ cultural identity and consistently strive to maintain a sense of themselves a form of cultural friction results.

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PEGGY BURROWS graduated

from the University of Canterbury with a Doctor of Philosophy (PhD) focussing on bicultural leadership in Aotearoa New Zealand and the importance for equity of adopting kaupapa Māori principles to leadership practice and pedagogy. Appointed as a Justice of the Peace at the age of 33, she has served in that capacity for over three decades. Peggy served three terms as an appointed member of the Deportation Review Tribunal, sitting on the District Court bench for over 10 years. Her extensive experience in governance, management, administration and leadership have complimented the diverse roles she has undertaken in Education, Law, Conservation and Animal Welfare. In 2016 Peggy established Peggy Burrows and Associates, Leadership and Mediation Consultancy to work with and advocate for leaders from all walks of life. Peggy Burrows personifies leadership resilience and is a passionate advocate for leaders at all levels. She generously shares her time and expertise and has travelled the world delivering conference papers focussed on her important research into kaupapa Māori principles in leadership.

(2011), describe as: racial microaggressive conditions which produce emotional, psychological, and physiological distress, or racial battle fatigue” (p.64). This state of cultural friction can also occur when Pākehā teachers mistakenly define Māori as a homogenous group and assume that all Māori students see the world from the same vantage point. Pākehā assumptions that Māori are a homogeneous entity are predicated on the idea that all Māori share a common identity, and such misguided assertions can be traced back to Westerncentric ideology rooted in the classical colonial images of the noble savage (Redford, 1991). Such constructs define Māori as Other (Smith, G. H., 1997), and render their worth in terms of the political, social, and economic needs of the coloniser. As Other, Pākehā will always fail to comprehend the complexities of whakapapa/lineage, iwi/tribal identity, and the importance to Māori of their sense of tūrangawaewae/ a place to stand. Māori students should be recognised as a richly diverse cultural group who have broad tribal affiliations. As monolingual, monocultural members of Aotearoa New Zealand society Pākehā demonstrate a significant lack of cultural competence, which in schools often leads to a lack of cultural safety for Māori students. Pākehā educationists need to rethink hegemonic imperatives of culture and engage meaningfully with the myriad of iwi/tribe, hapū/subtribe and whanau/family consubstantial with Aotearoa New Zealand indigenous population. Unlike many of their Māori students, who live in two worlds (Kelly-McHale & Abril, 2015), monolingual, monocultural Pākehā educationists face an intricate and difficult problem, a yet unsolved conundrum faces them of trying to educate without having the requisite experience and expertise to do so in a culturally safe manner. CONCLUSIONS Māori students often face punitive punishment at school when attempting to assert their own ahurea tuakiri/cultural identity. The strategies they employ may at times be interpreted by Pākehā teachers as oppositional, resistant or deviant. Without the cultivation of deep, abiding, and respectful relationships (Berryman, Eley, Ford, & Egan, 2015) between Māori students and their teachers there is a risk that only conformity and compliance will be held up as hall mark of the successful student. For many rangatahi/teenagers their name gives them a link to a shared past, present, and future within their family network. A name connects and confirms their right to tūrangawaewae/a place to stand in their unique cultural world. It is not an overstatement to say that this social, cultural, and political complexity is often made invisible within the context of the school when an individual’s name is consistently mispronounced (Parham & Helms, 1985). There is an inextricable link between an individual’s name and their personal, social, and ahurea tuakiri/cultural identity. Māori students often comment that they feel school is a contrived environment that does not reflect how they see themselves.

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As a culturally constructed edifice schools as heterotopic spaces serve the social structures of power and actively worked to subjugate and or exclude minorities. In his examination of the experiences of African-American students at high school, Fordham (1988) reinforces this observation when he argues “the message conveyed to black adolescents is that they cannot be culturally different and, at the same time, achieve success as defined by the dominant society” (p.81). To acquiesce was internalised as a betrayal of their ahurea tuakiri/cultural identity and to avoid that self-deprecating duplicity they chose resistance (Glynn, Berryman, Atvars, Harawira, Walker, and Kaiwai, 1997). The paradox Rongo-a-whare’s experiences personifies is seen in her refusal to “act white” (Fordham & Ogbu, 1986) while at the same time choosing to adopt a Pākehā name. Kukutai, Snipp, Cunningham, and McDermott (2010) argue that Westerncentric imperatives of schooling covertly promote assimilationist policies that create a homogenous norm. Applied to an Aotearoa New Zealand context such conformity and compliance to that artificially prescribed norm destroys, rather than promotes positive relationships between Pākehā and Māori. Rongo-a-whare was just a normal fourteen-year-old girl, who had a positive relationship with her whānau/family, and her circle of friends, yet she found she could not establish those same relationships with some of her Pākehā peers and teachers at school. Her choice to resist arbitrarily prescribed homogenous norms inherent in the school environment she inhabited showed a depth of cultural character but was interpreted as resistance, defiance and disobedience. Pākehā educationists might well consider their contribution to Māori students’ loss of ahurea tuakiri/cultural identity. Māori students who choose resist (Cook & Ludwig, 1998) as a strategy pay a personal toll not expected of their Pākehā peers. Choosing to be called a name other than your birth name is a strategy employed by those who wish to shield the name gifted to them at birth. Such a choice it is argued

Māori students often face punitive punishment at school when attempting to assert their own ahurea tuakiri/ acultural identity.

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Imperative to a growing conscientisation that Aotearoa New Zealand state schools are not bicultural environments no matter how many times Pākehā assure themselves they are, is one key to positive change.

here is made necessary largely in part by a Pākehā failure to recognise the power of te reo Māori in preserving Māori student ahurea tuakiri/cultural identity through whakapapa/genealogical linkages and whānau/family ties. Imperative to a growing conscientisation that Aotearoa New Zealand state schools are not bicultural environments no matter how many times Pākehā assure themselves they are, is one key to positive change. Pākehā educationists, in hautūtanga/leadership roles in Aotearoa New Zealand schools in the 21st century, are offered here an insight into the dilemmas faced by many Māori students who continually encounter Pākehā teachers whose professional practice is immersed in a single Pākehā monolingual, monocultural framework (Walker, R., 1973). Without exception Māori students need to be supported to live their ahurea tuakiri/cultural identity and achieve success as Māori and not as wraiths of some hegemonic construct of that ahurea tuakiri/cultural identity. It is imperative that Pākehā educationists have opportunities to observe and engage with confident, connected Māori rangatahi/teenagers, who have a deep sense of self and significant personal resilience. It is only through such deep learning that true change and growth will occur. The question remains, are contemporary Pākehā educational hautūtanga/leaders able to embrace the confronting nature of the interrogation of self and challenge themselves to confront their personal assumptions, deficit thinking models, and entrenched cultural perspectives and make the changes required? The leader laid bare is a recurring motif throughout this article underpinning the need for brave new interpretations of meaningful kākanorua hautūtanga/bicultural leadership in Aotearoa New Zealand.

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REFERENCES Berryman, M., Eley, E., Ford, T., & Egan, M. (2015). Leadership: Going beyond personal will and professional skills to give life to Ka Hikitia. Journal of Educational Leadership, Policy, and Practice, 30(2), 56. Bishop, R., Berryman, M., Cavanagh, T., & Teddy, L. (2009). Te kotahitanga: Addressing educational disparities facing Māori students in New Zealand. Teaching and Teacher Education, 25(5), 734-742. Borell, B. (2005). Living in the city ain’t so bad: Cultural identity for young Māori in South Auckland. In J. H. Liu, New Zealand identities: departures and destinations. (191-206), Wellington, New Zealand: Victoria University Press Burrows, P. M. A. (2018). Fostering biculturalism: exploring principal haut tanga/leadership in a South Island secondary school in Aotearoa New Zealand. Cook, P. J., & Ludwig, J. (1998). The burden of “acting white”: Do Black adolescents disparage academic achievement. In C. Jencks & M. Phillips (Eds.), The Black-White test score gap (pp. 375-400). Washington, DC: Brookings Institution Press Deluzain, H. E. (1996). Names and personal identity. Behind the name: the etymology and history for first names. https://www.behindthename.com/articles/3 Dion, K. L. (1983). Names, identity, and self. Names, 31(4), 245-257. Durie, M. H. (1994). Māori perspectives on health and illness. In J. Spicer, A. D. Trlin, & J. Walton. Social Dimensions of Health and Disease: New Zealand Perspectives, (pp. 194-203) Palmerston North, New Zealand: Dunmore Press. Fordham, S., & Ogbu, J. (1986). Black student’s school success: coping with the burden of acting white. Urban Review, 18, 176–206. Foster, G. (2008). Names will never hurt me: Racially distinct names and identity in the undergraduate classroom. Social Science Research, 37(3), 934-952. Gecas, V. (1982). The self-concept. Annual Review of Sociology, 8(1), 1-33. Glynn, T., Berryman, M., Atvars, K., Harawira, W., Walker, R., & Kaiwai, H. (1997). Bicultural research and support programmes for Māori students, teachers and communities. New Zealand Annual Review of Education. Wellington: NZCER. Jahnke, H. T. (2002, September). Towards a secure identity: Māori women and the home-place. Women’s Studies International Forum, 25(5), 503-513. Keller, T., & Franzak, J. K. (2016). When names and schools collide: Critically analyzing depictions of culturally and linguistically diverse children negotiating their names in picture books. Children’s Literature in Education, 47(2), 177-190. doi:10.1007/s10583-015-9260-4. Kelly-McHale, J., & Abril, C. R. (2015). The Space Between Worlds. The Oxford Handbook of Social Justice in Music Education, 156. Kukutai, T. H. (2010). The thin brown line: Re-indigenizing inequality in Aotearoa New Zealand. (Doctoral dissertation). Retrieved from Stanford University. https://stacks.stanford.edu/file/druid:tq304jg1927/Kukutai_ThinBrownLineaugmented.pdf Ladson-Billings, G. (1995). Toward a theory of culturally relevant pedagogy. American Educational Research Journal, 32(3), 465-491. McIntosh, P. (1990) White privilege: unpacking the invisible knapsack, Independent School, Winter, 31–36. Major, J. (2018). Bilingual Identities in Monolingual Classrooms: Challenging the Hegemony of English. New Zealand Journal of Educational Studies, 1-16. Nolan, M. (2007). 'The Reality and Myth of New Zealand Egalitarianism: Explaining the Pattern of a Labour Historiography at the Edge Of Empires'. Labour history review, 72(2), 113-134. Parham, T. A., & Helms, J. E. (1985). Attitudes of racial identity and self-esteem of Black students: An exploratory investigation. Journal of College Student Personnel, 26(2), 143-147. Redford, K. H. (1991). The ecologically noble savage. Cultural survival quarterly, 15(1), 46-48. Smith, G. H., (1997). The Development of Kaupapa Māori: Theory and Praxis. In L. Pihama, F. Cram, & S. Walker (2002). Creating methodological space: A literature review of Kaupapa M ori research. Canadian Journal of Native Education, 26(1), 30. Smith, W. A., Hung, M., & Franklin, J. D. (2011). Racial battle fatigue and the miseducation of black men: Racial microaggressions, societal problems, and environmental stress. Journal of Negro Education, 63-82. Statistics New Zealand (2014). Measuring te reo Māori speakers: A guide to different data sources. Available from www.stats.govt.nz. Stryker, S., & Burke, P. J. (2000). The past, present, and future of an identity theory. Social Psychology Quarterly, 63, 284-297. doi:10.2307/2695840. Ward, C. (2006). Acculturation, identity and adaptation in dual heritage adolescents. International Journal of Intercultural Relations, 30(2), 243-259.

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Post-it notes from ACEL participants

Humble, positive, 'can do' attitude, ready test and reflect. A communicator, positive thinker, connector, makes the impossible possible. Reflective practitioner, problemsolvers, non judgemental a culture of mahi-tahi, empoered, nurtured by mentors, flexible, speaks out, feel they can make a difference, empowered to implement.

Thoughts flowing !"#$%"&'()*#+,-%(#-( on from Ponsonby ).#/(0#-'#-12( Primary School's 0.,/3.2(45"##*6'( Senior Leadership 47-,#.(87397.'",:( Team's( presentaion.( Attendees' voices: ( (

Personal responsibility, passion for kids and making things better, collaborators. Passion for developing self and others; an ability to learn; to listen and build trust, shared vision, makes a difference to the learning and teaching. Strong relationship builder, trusting, trustworthy, coaching skills evident and used, sustainable, high energy motivators. High EQ, innovators, curious, knowledgeable; can get traction with colleagues, ready to test ideas and reflect, listener, groth mind-set, open mindedness and positivity.

Growing leadership potential 28

nZeals councIl dIrectory The NZEALS Council is elected by the membership at the biennial NZEALS conference, or co-opted to a certain portfolio, and reflects the cross-sector nature of the society. Council members hold key portfolios for the services of NZEALS, and meet bi-monthly by tele-conference to progress strategic work. Questions or ideas may be directed to any Council members using the contact details below.

name

PosItIon

sector

RACHEL MCNAE

National President

Tertiary

r.mcnae@waikato.ac.nz

ANNETTE SHEEHY

National Vice-President

ECE

annette.sheehy@ikindergartens.nz

ANNE MALCOLM

Immediate Past President

Primary

amalcolm@ponsprim.school.nz

DOUG MILNE

National Treasurer

Consultant

charliemarmite@xtra.co.nz

ANN BRIGGS

National Secretary

Tertiary

ann.briggs@ncl.ac.uk

MAGGIE OGRAM

Auckland Branch President

Educational Coach

maggie@ospreyconsulting.co.nz

CHRISTINE HARRIS

Canterbury Branch President

Primary

principal@thorrington.ac.nz

PIP WELLS

Nelson Branch President

Primary

pip@nelsoncentral.school.nz

MURRAY FLETCHER

Otago Branch co-President

Educational Coach

fletchermurray4@gmail.com

SYLVIA ROBERTSON

Otago Branch co-President

Tertiary

nzealsotago@gmail.com

PAUL JOHNSON

Taranaki Branch President

Primary

principal@tikorangi.school.nz

CED SIMPSON

Wellington Branch President

ECE/Primary /Secondary

ced.simpson@hrie.net.nz

JEREMY KEDIAN

Bay of Plenty Branch President

Consultant

leadershipinnovationnz@gmail.com

JULIETTE HAYES

Member at Large

General

juliette.nzeals@gmail.com

VICKI HILL

Member at Large

ECE

vicki@melodychildcare.co.nz

MICHELE MORRISON

Member at Large

Tertiary

michele.morrison@waikato.ac.nz

Growing leadership potential 29

leadIng lIghts: artIcle suBmIssIon deadlInes neXt Issue deadlIne 2 may 2019 I would like to encourage you to provide an article for Leading Lights, which might outline new policies and programmes, legislation, trends, developments, research or education debates in your own locality. Your topic should be relevant, and of professional interest, to educational leaders in New Zealand. I am seeking short articles (500-1,500 words) and photos for forthcoming issues of the magazine. Your own topic, based on your own area of interest/expertise (and keeping in mind current issues and developments in educational leadership) is most welcome. We are also seeking papers of emerging findings from educational leadership research being carried out by post-graduate students. If you are seeking a publication opportunity for your work this is a great place to begin. Longer papers are published on the NZEALS website under a collection of Members’ Publications. Your target audience is cross-sector leaders throughout New Zealand. A brief outline of the context of your education setting would be useful for readers. Any recommendations you might make to readers, based on your experience, knowledge or research, would be most appreciated. Prospective writers who wish to discuss a possible topic before commencing writing, may email me. Otherwise, completed articles can be emailed directly to me at annette.sheehy@ikindergartens.nz as attached Word files or as plain email messages and their receipt will be confirmed by return email. Please also include a one-paragraph ‘about the author’ and attach a head and shoulders photo of yourself as a separate file (high resolution jpeg preferred).

Annette Sheehy Editorial Committee, Leading Lights

leading lights editorial committee Annette Sheehy Ann Briggs Juliette Hayes Vicki Hill nzeals.org.nz

NZEALS

New Zealand Educational Administration and Leadership Society