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1.
The disproportionately high rates of school exclusion and lower levels of academic achievement of students from particular minority ethnic groups have been a focus of investigation in educational research across the world for some time. This articles uses a communities of practice framework to examine how restorative practice can draw on family and community values to support students whose behaviour is unacceptable in schools to recognize their own agency in behaving for good or ill and reintegrate them into the school community. At the same time, it acknowledges hurt that may be done to victims of wrong-doing and emphasizes putting things right between all those affected. The examples here are from Aotearoa New Zealand. They relate to practices influenced by traditional Māori cultural values. However, the principles and process associated with restorative practices that aim to restore harmony between the individual, the victim and the collective rather than to punish and exclude may be relevant within other student groups where high rates of exclusion from school are problematic.  相似文献   

2.
This article proposes that restorative justice practices (RJPs), as used in New Zealand schools, are better understood as an instrument of social development than a behaviour management practice. Concerns about the achievement of Māori students are relocated, from an individualised psychological and pedagogical problem to an interdisciplinary context of historical and social development. Social constructionist theory is suggested as a lens through which RJPs in schools may be seen as the intentional production of respectful social relationships, rather than as behaviour management. A restorative process has the productive capacity to restore healthy relational functioning, both for those who have been offended against and those who have offended. It is argued that the primary function of restorative justice in schools is not about resolving specific conflicts, but rather, about the production and maintenance of respectful relationship, which is the antithesis of colonised relationship. Such a position reflects accountability on a communal, rather than individualised basis, and accords with recent moves in the United Nations Development Programme to look at Human Development as building agentive capacity.  相似文献   

3.
Abstract

Washday at the Pā (‘pā’ is used colloquially by Pākehā to refer to a Māori settlement) is the title of an old schoolbook, a picture reading book for younger schoolchildren, which was produced in 1964 by the state education system in Aotearoa-New Zealand in 1964, written and photographed by Ans Westra, who later became one of the most famous photographers in the country. Washday at the Pā provoked a national debate when the Minister of Education acceded to protests by the Māori Womens Welfare League against its use in classrooms by withdrawing it completely, and the story of this controversy has remained alive in national consciousness ever since. This research brings Māori feminist philosophy to the Washday debate: I take up Mana Wahine theory as a useful lens on the controversy, understood as an event about, with and for women, in the history of Māori education. The purpose of this article is to reread, using Mana Wahine theory, existing arguments about the book’s withdrawal, and to propose an original resolution of the question at the centre of debate: should the book have been withdrawn from schools, or not?  相似文献   

4.
Iho/Abstract

The idea of the ‘intercultural hyphen’ is likened to a gap or bridge between ethnic groups, created from the ongoing intertwining of sociopolitical and intellectual histories. This ‘gap or bridge’ wording captures the paradoxical nature of the intercultural space, for which the ‘hyphen’ is a shorthand symbol or sign. There are options on either side to engage or disengage across the intercultural space represented by the hyphen—but how, and with what results? In Aotearoa New Zealand, tensions invoked by the indigenous-settler hyphen are worked through every day in a multitudinous range of real-world scenarios. The purpose of this article is to combine critical Māori readings with critical Pākehā readings to discuss the intercultural hyphen as a theoretical concept in education, showing how Māori and Kaupapa Māori benefit from this concept, and arguing for stronger engagement of critical Māori scholarship in the field of philosophy and theory of education.  相似文献   

5.
Restorative justice: two examples from New Zealand schools   总被引：1，自引：0，他引：1  
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 tensions, make justice visible and re-establish harmonious relations between the individuals, the school and between members of the community. The use of restorative practices in schools is not straightforward, however. The authors of this article argue that it requires that schools do not own or completely control the process but are responsive to the local context and recognise the important sources of support that may be found in some of the families and local voluntary community groups within it for addressing problematic student behaviour.  相似文献   

6.
Abstract

Bicultural educational policy is part of a much broader ensemble of bicultural policies that were first developed by the Fourth Labour Government elected in 1984. These policies were an acknowledgement of, and response to, the historical injustices suffered by Māori people as a consequence of colonisation. Bicultural education policy is thought to be a means of addressing the ongoing challenge of educational underachievement of Māori students in the compulsory schooling sector. At present, the dominant discourse in New Zealand education frames the educational underachievement of Māori as a problem associated with cultural differences; however, this tends to obscure explanations that focus on socio-economic disparities. This paper shows how the dominant discourse relating to the underachievement of Māori students is established in policy and maintained through various auditing systems, and how this leaves little space for other explanations or solutions. The paper advocates a move away from an either/or approach to the problem of the educational underachievement of Māori and argues for greater critical engagement with bicultural education policy in order to open up space for conversations that address both the cultural and the socio-economic factors which may affect achievement.  相似文献   

7.
Abstract

This article is concerned with how learning in later life has been constructed and practised by the two most numerous ethnic groups in Aotearoa/New Zealand, Pāk?hā (Europeans) and Māori (Indigenous people). It is argued that learning is heavily influenced by historic features of interaction between these two groups; Pākehā as the dominant cultural and economic group and Māori as subordinate. While contemporary perspectives are necessarily interpreted in the light of historical trends and events, fresh interpretations of what constitutes biculturalism in this country allow for more nuanced understanding of possibilities for and obstacles to older adult learning/education. Themes from lifelong learning are analysed with special reference to older people’s learning, the consequences of Māori sovereignty on pedagogy and trends identified for older adult education. Two linked case studies of Pākehā and Māori older adult education in a New Zealand university are described to illustrate complexities and tensions in provision in a bicultural context.  相似文献   

8.
Abstract

Within the New Zealand curriculum, hauora has been co-opted as an underlying and interdependent concept at the heart of the learning area of health and physical education. Hauora is identified as a Māori philosophy of well-being, advocating a Māori world view of hauora. Contemporary understandings of hauora as a Māori philosophy of health are constructed within dominant English-medium curriculum discourses. At first glance the juxtaposition of ‘hauora’ with ‘well-being’, and hauora being defined as ‘a Māori philosophy of health’ seems like an opportunity to promote an indigenous perspective of health into English-medium curriculum, but the philosophical questions of what knowledge is valued, why we should teach it, and its worth of what is taught for human well-being, remain fraught. The notion of hauora is much richer than the word ‘health’ allows. I explore some issues associated with the equivalence between hauora and health, and some of the potential nuances of hauora in light of a counter-colonial Māori philosophy of holism. I invite the reader to consider the terms ‘whakapapa’ and ‘wairua’ in light of a proposed metaphysics. I show that the terms—and the objects they point to—share a relationship with each other and that recognition of that interdependence are necessary to their well-being.  相似文献   

9.
This paper considers the question: What constitutes an optimal learning environment for Māori learners in foundation programmes? Using Kaupapa Māori methodology, nearly 100 adult Māori (Indigenous) students in Aotearoa/New Zealand were interviewed from a range of tertiary providers of foundation programmes. State-funded foundation programmes that scaffold adults into tertiary education are a partial response to Ministry of Education concerns about unsatisfactory high school statistics for some sections of the community. Connecting with Māori voices enabled the researchers to gain a deeper awareness of the reality of study experiences for these adult learners. It is argued that academic participation and success for adult Māori learners is increased when the learning and teaching environment mirrors the connectedness and belonging of a whānau (family) environment.  相似文献   

10.
Shame, shame management and reintegrative shaming feature in some restorative justice literature, and may have implications for schools. Restorative justice in schools is effective when perpetrators of wrong-doing can accept and take ownership of their wrongful acts, are appropriately remorseful, and seek to make amends. Shame may be understood as an ethical matter if it is regarded to arise because of the contradiction between the wrongful act and the individual’s sense of self and self-worth. Shame management (that is, seeking reintegrative over stigmatising shaming) can be regarded to reflect a form of social responsibility as it contributes to community restoration by repairing ruptured social relationships. The notion of shaming and acknowledgement of harm thus assumes norms of acceptable community behaviour, attitudes and relationships, and is therefore also an ethical matter. Successful restorative practices in schools depend on the school-wide existence and practice of such norms, and mesh with virtues education, stimulated by the contemporary demand of many national curricula to promote so-called key competencies. Although the concepts of restorative justice and reintegrative shaming serve as a context for this article, its chief impetus was provided by an evaluative study of a group of New Zealand schools, in the course of which notions such as shame, reintegration and exclusion became evident. The chief purpose of this article is to consider and problematise shame from the perspective of the philosophy of education, and ask whether the concept of shame has a place in schools, whose important aims ought to include the development of democratic citizenship.  相似文献   

11.
ABSTRACT

University student perceptions of effective teaching have been explored in previous studies, however, research is lacking regarding how perceptions of teaching efficacy vary by ethnicity and programme of study. In this study, student perceptions of effective teaching are explored between STEM (Science, Technology, Engineering, and Mathematics) and non-STEM major students of four ethnic groups: Europeans, Asians, Māori, and Pasifika. The study sample comprised 2073 students from a New Zealand university who completed a survey in 2016. Firstly, the findings indicated that non-STEM major students were more likely to report culturally knowledgeable as an important characteristic compared to STEM major students. Secondly, the distribution referring to content knowledgeable, creative, culturally knowledgeable, and passionate as characteristics of effective teaching was different between the four ethnic groups. In detail, Europeans and Māori were more likely to refer to content knowledgeable than Pasifika students, while Pasifika students were more likely to refer to culturally knowledgeable compared to Europeans. Furthermore, the highest percentage of referring to creative as a characteristic of effective teaching was for Asians, and the highest percentage of referring to passionate was for Māori students. The findings imply that lecturers should be well informed about these differences to be able to improve the quality of their teaching and student learning.  相似文献   

12.
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13.
Culturally responsive teaching is an essential component of reframing educator preparation for equity and has particular resonance when working in partnership with indigenous communities. As teacher educators in Aotearoa New Zealand, we continually seek to enhance our practices to ensure that Māori cultural values, pedagogies, and epistemologies inform all aspects of our teacher education curricula and support Māori educational aspirations. In this article we describe a preservice teacher education program co-constructed with our local Māori community that foregrounds Māori cultural knowledge. We focus particularly on two signature features of the program, a co-constructed framework for teacher growth and development and community-based learning experiences, highlighting the ways that these features engage preservice teachers in learning through Māori epistemological perspectives and pedagogies. We conclude by reflecting on the generative nature of engaging community expertise and knowledge to create contextually meaningful learning experiences for preservice teachers that support their development as culturally responsive teachers.  相似文献   

14.
Abstract

This paper examines the justification for a culturally responsive educational initiative to raise the educational underachievement of Māori students in New Zealand. The initiative is justified by claims that the recognition in the classroom of a student’s cultural identity will lead to the student’s educational achievement. Using an account of a small study of teachers and their beliefs regarding New Zealand’s culturally responsive educational policy Kia Eke Panuku, we argue that such a claim is not established and it is the development of an epistemic identity which is more likely to be the means for Māori to attain educational success.  相似文献   

15.
Abstract

The experience of researching as a Māori student within academia will often raise questions about how and whether the student’s research privileges Māori world views and articulates culturally specific epistemologies. This study offers some theorising, from the perspectives of a Maori doctoral student and her Maori supervisor (the authors of this study), on the metaphysical nature of research for Maori. It emphasises that there is a space for speculative, creative and responsive thinking as a central method in the student’s doctoral research and describes how access to free thinking has been only partly recognised in currently dominant methods of research. We describe this approach as ‘whakaaro’, and note its relationship to language itself, to the researcher and the interviewee, and in particular to the researcher’s intuitive and largely unknowable response to what an interviewee utters. In that act, the student envisages that she will expansively hint at (but not pretend to grasp) the deep expression of the profoundly mysterious. Here, our thinking resonates with various Western and indigenous writings about research and adumbrates the potential of the whakaaro method without foreclosing against its various permutations.  相似文献   

16.
Background:?Research into school bullying has a long tradition but a rather narrow scope. Many prevention programmes have been designed, but despite extensive investigation, most studies suggest that bullying is not decreasing. There is something paradoxical in this phenomenon. In order to have any real impact on some phenomena, thorough understanding is needed. What, then, is the essence of school bullying? How does it develop and how is it maintained in a community? In the present study written material and interviews concerning pupils´ experiences of bullying were used to examine how the status of the bully is created among pupils and how cultural norms and values in the community are constructed via bullying. Bullying as a phenomenon is a hidden process, where teachers are often misled. The meanings given to bullying behaviour can often be understood only by the pupils in the community. This is why bullying is possible in the presence of the teacher and also during lessons. The study suggests the need to see bullying in a broader social and cultural framework, which also provides a new way of understanding pupils´ social relationships.

Purpose:?This study attempts to understand school bullying as a phenomenon from a social and cultural viewpoint. Communication in and meanings given to bullying acts in the school community are in focus.

Sample:?The study sample comprised 85 lower secondary school pupils, aged 13–15, from various schools in central Finland. The data analysed consisted of 85 written accounts and 10 interviews.

Design and methods:?Pupils were asked to write about ‘School bullying’. The interviews were open-ended thematic interviews or episodic interviews (cf. Friebertshäuser). A hermeneutic method was used in analysing the meanings in the texts. The transcribed texts were analysed using categories and themes within which the meanings given to bullying were interpreted.

Results:?Our study suggested that bullying behaviour consists of short communicative situations which are often hidden from teachers. These separate situations account for the subjective experience of bullying. Bullying behaviour is a way of gaining power and status in a group or school class. The status is maintained by calling a pupil who is bullied different names. The ‘difference’ in the bullied pupil is interpreted as a culturally avoidable characteristic. In this way, bullying behaviour creates cultural norms and forces all pupils in the bullying community to follow them. Telling stories and calling the bullied pupil names increases the group's cohesion and the treatment of the bullied pupil creates fear in other pupils, who do not dare to fight bullying. In a community where bullying occurs, fear and guilt are obvious.

Conclusions:?Bullying is embedded in cultural norms, values and social status in the whole community. The hidden nature of the phenomenon emerges in short communicative situations that should be taken seriously. This research applies an approach from sociology and cultural studies to an area that has been dominated by psychological approaches. In doing so, it opens up a variety of interpretations of what bullying is and how it develops in schools.  相似文献   

17.
The major challenges facing education in New Zealand today are the continuing social, economic and political disparities within our nation, primarily between the descendants of the European colonisers and the Indigenous Māori people. These disparities are also reflected in educational outcomes. In this paper, an Indigenous Māori Peoples' solution to the problems of educational disparities is detailed. Te Kotahitanga is a research and professional development project that seeks to improve the educational achievement of Māori students in mainstream secondary schools. Students ‘voices’ were used to inform the development of the project in a variety of ways: firstly to identify various discursive positions related to Māori student learning; secondly, to develop professional development activities, and thirdly, to create an Effective Teaching Profile. The paper concludes by identifying how implementing the Effective Teaching Profile addresses educational disparities.  相似文献   

18.
Tertiary institutions aim to provide high quality teaching and learning that meet the academic needs for an increasingly diverse student body including indigenous students. Tātou Tātou is a qualitative research project utilising Kaupapa Ma¯ori research methodology and the Critical Incident Technique interview method to investigate the teaching and learning practices that help or hinder Ma¯ori student success in non-lecture settings within undergraduate health programmes at the University of Auckland. Forty-one interviews were completed from medicine, health sciences, nursing and pharmacy. A total of 1346 critical incidents were identified with 67% helping and 33% hindering Ma¯ori student success. Thirteen sub-themes were grouped into three overarching themes representing potential areas of focus for tertiary institutional undergraduate health programme development: Māori student support services, undergraduate programme, and Ma¯ori student whanaungatanga. Academic success for indigenous students requires multi-faceted, inclusive, culturally responsive and engaging teaching and learning approaches delivered by educators and student support staff.  相似文献   

19.
This paper draws on 38 student interviews carried out in the course of the team research project ‘Teaching and Learning in the Supervision of Māori Doctoral Students’. Māori doctoral thesis work takes place in the intersections between the Māori (tribal) world of identifications and obligations, the organisational and epistemological configurations of academia and the bureaucratic requirements of funding or employing bureaucracies. To explore how students accommodate cultural, academic and bureaucratic demands, we develop analytical tools combining three intellectual traditions: Māori educational theory, Bernstein’s sociology of the academy and Lefebvre’s conceptual trilogy of perceived, conceived and lived space. The paper falls into six parts. Section 1 is an overview of the research and is followed in Section 2 by identification of intersecting ‘locations’ in which Māori students’ theses are produced. In Section 3, Henri Lefebvre’s spatial analysis highlights connections between students’ multiple allegiances and affinities. Drawing on Bernstein, Section 4 relates the theses to the organisation of ‘Western’ academic disciplines. Section 5 addresses students’ cultural locations beyond the reach of ‘Western’ disciplines. We conclude with implications for supervision.  相似文献   

20.
This second research paper on science education in Māori‐medium school contexts complements an earlier article published in this journal (Stewart, 2005). Science and science education are related domains in society and in state schooling in which there have always been particularly large discrepancies in participation and achievement by Māori. In 1995 a Kaupapa Māori analysis of this situation challenged New Zealand science education academics to deal with ‘the Māori crisis’ within science education. Recent NCEA results suggest Pūtaiao (Māori‐medium Science) education, for which a national curriculum statement was published in 1996, has so far increased, rather than decreased, the level of inequity for Māori students in science education. What specific issues impact on this lack of success, which contrasts with the overall success of Kura Kaupapa Māori, and how might policy frameworks and operational systems of Pūtaiao need to change, if better achievement in science education for Māori‐medium students is the goal? A pathway towards further research and development in this area is suggested.  相似文献   

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