No full-text available
To read the full-text of this research,
you can request a copy directly from the author.
Living and Learning as Māori: Language Stories from Three Generations
Abstract
Through tracing in detail the story of schooling for three individuals, this article provides a rich description of the way that education impacted on the lives of many Māori between the early 1900s and the year 2000. Although there is extensive research on the historical colonising effects of schooling on Māori and te reo Māori (the Māori language), this article approaches these effects by bringing them alive and illustrating them in the everyday lived experience of women from three generations: my mother, myself, and my daughter. Through this method, the article maps in evocative detail the important historical period between the banning of Māori language in schools and the renaissance of Māori language teaching and speaking in schools.
... These schools were enthusiastically supported by their communities, attended by Mäori children, and the language MAI JOURNAL VOLUME 9, ISSUE 2, 2020 of instruction was te reo Mäori (Barrington & Beaglehole, 1974;Jones & Jenkins, 2011). Young rangatira taught the teachers to speak Mäori, and assisted in compiling the first school books in Mäori (Jones & Jenkins, 2011, 2017. ...
... Even before 1820, the great Hongi Hika of Ngäpuhi was encouraging his own children to go to school. Mäori leaders had clear aims of being part of the newly discovered wider world, on the same footing as the captains and political leaders they encountered on their travels to Australia and England (Jones & Jenkins, 2011, 2017Petrie, 2006). Mäori were increasingly aware that reading and writing, and communicating in English, were keys to a better future, and in particular to the wealth that would accrue from trade. ...
... Her mother tongue was Mäori, and as a confident Mäori woman who also spoke eloquent English, she wanted this powerful dual competency for her children. She could not have foreseen that the language would be lost from the community-that it would not always be there, ready to be picked up again (Tocker, 2014(Tocker, , 2017. ...
... In describing how Māori people become culturally embedded (RQ3), participants explained that traditional Māori approaches to the transmission of culture often occur through implicit learning rather than explicit teaching, including the use of storytelling/narratives, teaching by example, and learning by doing (e.g., Metge, 2015;Tocker, 2017). Some participants told their own stories about how they were imbued with cultural values and tikanga as children without realising it until later in life (e.g., Walter). ...
Cultural identity research has largely focused on subjective and individualised notions of identity. In recent research we introduced the concept of "cultural embeddedness" as a framework for understanding the collective expectations derived from cultural values, practices and beliefs, and how these facets of culture are integrated into identity and enacted in everyday behaviours (Fox et al., 2021). This article builds on our theory of cultural embeddedness by drawing on the lived experiences of 10 Māori individuals whom we consider to be culturally embedded in order to elucidate the features of cultural embeddedness in the context of Indigenous Māori people. Participants provided insights concerning (1) values, beliefs and practices that are important in Māori culture; (2) the characteristics of an individual who is embedded in those facets; and (3) how a person can become culturally embedded. Data were analysed using qualitative content analysis. The implicit and explicit transmission of Māori culture is discussed, particularly for those with limited access to cultural learning opportunities during childhood and adolescence.
... Our provisional conversations developed into more formal meetings led by Hinekura, where we drew upon a storytelling method to share reflections on our experiences with white fragility in institutional contexts, or what Evans-Winters & Hines (2019) might name "counter storytelling". Storytelling is a methodological practice employed by and with Indigenous peoples in Hawai'i (Lipe & Lipe, 2017), Canada (Corntassel et al., 2009), Australia (Geia et al., 2013) and Aotearoa (Forster et al., 2016;Tocker, 2017). Sharing narratives of personal experience, our resonances to this, and bearing witness to one another's struggles was incredibly validating. ...
Coloniality in Aotearoa’s education systems has persisted by forcing Māori to assimilate into Western norms, tracking Māori into subordinate occupational roles, and constraining Māori self-determination. Through use of storytelling, we demonstrate how these trends carry on in present-day tertiary education settings. We also issue to colleagues and management in the tertiary education sector a wero (challenge) to inspect dimensions of white fragility. Our wero challenges colleagues to move beyond their pedagogical comfort zones by learning and incorporating Indigenous knowledges into their teaching beyond surface level. For university management, our wero call on leadership to lead institutional conversations on white privileges and white fragilities, such that academic staff cannot perform a white agility by nimbly dancing around decolonial education initiatives.
... Hill (2016) recognises that these Māori-medium schools within New Zealand are not preventing language loss altogether, but that the rate at which it is occurring has significantly slowed down. The creation of immersion schools where the curriculum is taught in the Māori language has been a contributing factor in providing a basis for connectivity and appreciation for an indigenous identity and community (Tocker 2017). It proves how beneficial such classes could be for affirming a positive association with Ainu heritage and culture. ...
This article aims to explore how different Ainu groups have resisted continual control and assimilation by the Japanese government in the late twentieth century. First, it provides a brief analysis of early resistance strategies of ethnic groups to colonial power, contrasting it with contemporary methods of protest in the post-war era. This is to show the different modes of resistance and to analyse why and how they changed over time. The article highlights the period between the 1970s and 1990s, during which violent resistance committed by Japanese progressive activists in the name of Ainu liberation was gradually succeeded by peaceful protest enacted by Ainu themselves, resulting in a movement using artwork in pursuing their political goals. The article argues that this latter kind of resistance represents the core of Ainu activism. I will analyse cultural resistance efforts such as literary publications, commemorative monuments, and educational programmes since the 1970s. Special attention will be given to three children’s books produced by prominent Ainu activist Kayano Shigeru to discuss how the author’s cultural activism during this period shaped Ainu methods of contesting authority through cultural pride and maintenance.
... Both authors have lived through the evolving stages of growth of Māori medium education as parents, teachers, teacher educators, and researchers. Both authors are members of the language "hinge" generation: our parents were native Māori speakers who learned English on going to school, and our children were born at a time when Māori medium options had become available (Tocker, 2017). But for Māori people like us, born between about 1950-1980, the language of home, school, and the public sphere was normatively English. ...
... This was perhaps best exemplified through the 1867 Native Schools Act that saw state-run schools established in M aori communities where English pervaded as the dominant language. This was something many M aori wh anau (families) conceded to initially, although having just suffered through the New Zealand Land Wars, cultural assimilation was rationalised by many as the most practical pathway to survival (Timutimu et al., 1998;Tocker, 2017). ...
While recent research shows a gradual increase of young Māori in Higher Education it remains the case that inequality amongst the Indigenous population remains entrenched and institutionalised. This article explains how national governments in Aotearoa New Zealand have failed to address the colonial disparities and inequalities in the Higher Education system. In this process we will show, through the lens of historical privilege and institutional racism, how these processes continue to shape and frame both opportunities and experiences for Māori youth. The article will also highlight what strategies are needed if a more inclusive Higher Education system is to be developed that addresses the disparities that young Māori encounter.
... Literacy is not an autonomous, universally applicable set of rules and capabilities but a set of socially situated practices of meaning making. It is a living, changing practice ( (Kress, 2009;North, 2018); Tocker, 2017). The boundary between 'literacy' and 'illiteracy' is positional; it is a categorisation that is steeped in power and inequality and its demarcations work to divide and exclude. ...
This paper reflects on the emergence of an international effort to codify and cultivate a new ‘human capability’: Futures Literacy. Futures Literacy is understood as the technical expertise to reflexively ‘use the future’ to perceive and inform actions in the present. Its advocates call for Futures Literacy to become a new ‘universal literacy’. While the critical use of ideas of the future to inform action in the present is an educational practice with generative pedagogic and political possibilities, in this paper we show that codifying Futures Literacy in this way risks narrowing what constitutes ‘rational’ uses of the future, positioning a small technocratic elite as authorities in its practice and casting other uses of the future as forms of illiteracy. The paper proposes a different trajectory for ‘Futures Literacy’, in which it divests from assumptions of institutional authority and desires for universal codification, positions itself as one amongst many futures literacies and as allied with a broader repertoire of educational and social struggles over the future. In provincialising Futures Literacy in this way it will be better placed to creatively surface and grapple with the relations of power through which ideas of the future are brought into the present.
... Researching and writing about whakapapa (genealogy) will inevitably involve storytelling. For many Māori researchers, story-telling holds both method and meaning and is crucial to indigenous research (Tocker 2017). Implicit within the method of story-telling for Māori and other indigenous researchers is the recognition that stories both contain and maintain cultural values, histories, and traditional knowledge. ...
This article discusses a method for researching and writing whakapapa (genealogy) based on the symbolism of the tree. Utilizing tree symbolism as a method for researching and writing genealogy is conceived as a literary device for documenting both individual and collective life histories. It is an approach that was developed as being distinctively Māori, but at the same time able to be adapted by other ethnic groups and communities. The method consists of the following aspects of tree symbolism: the roots (family heritage); the trunk (what sustains and gives purpose to one’s life); the branches (the different paths our lives follow); the fruits (what we bring to our maturity); the forest (connections with others). Tree symbolism can be adapted for any ethnic group by utilizing the metaphor of a tree that has particular relevance to the particular group. It can also be adapted for community groups. For the most part, though, this article will focus on the Tōtara tree and its significance around researching and writing about whakapapa for Māori.
This qualitative study explores the complex journey of Māori (Indigenous peoples of New Zealand) indigeneity in a postcolonial and multicultural context. The experiences and perspectives of elderly Māori individuals affiliated by kinship to Ngāti Hei (a Māori tribe, eastern Coromandel Peninsula, North Island, New Zealand) are examined through interviews. Interpretative phenomenological analysis highlights psychosocial and psychospiritual themes of identity and belonging. The study discusses the challenges contemporary Māori face in reconnecting with their cultural heritage and the impact of colonisation on Māori identity formation. It highlights embracing the spiritual domain of Māoriness and engaging in cultural hybridity to foster a deeper sense of identity and belonging. The findings suggest that Māori identity transcends rigid categorisations and that a dynamic understanding of Māoriness is essential, offering seeds of a potential framework for navigating the third space, where multicultural contact and interaction can give rise to new and inclusive forms of Māori identity.
This chapter explores student experiences of a study abroad course designed and run by Black and Pacific Islander faculty to support Pacific Islander and Afrocentric learning, identity development, and respect for decolonial perspectives of heritage. Often at predominantly white institutions (PWIs) of higher education, study abroad trips enroll mainly white students and are led by white faculty from a Eurocentric perspective, especially in athletics-led programs. This study abroad case study flipped that model on its head. From constructing the syllabus and learning objectives, to highlighting an Afrocentric-Indigenous pedagogical framework for learning on site in Papeete, French Polynesia, the trip empowered collegiate athletes to validate their culture and heritage from indigenous perspectives. The author seeks to explicate the pedagogical structure, student experiences, as well as faculty and staff’s role in the importance of centering Pacific Islander and Black experiences. Through this chapter, the author implores faculty and staff at large PWIs to change the nature of study abroad to honor indigenous cultures and support the development of Black and Pacific Islander collegiate athletes toward empowerment of culture and heritage.
Research undertaken by outsiders into issues of concern to Aboriginal communities frequently ignores community culture and the knowledge embedded within Aboriginal communities. Methodologies are adopted which perpetuate the colonialist mindset of non-indigenous Australians leading to failed solutions to Aboriginal problems. This paper describes an Aboriginal-led community-based research project, exploring the role of Aboriginal Australians in caring for, and transforming, their own communities. It focuses on the roles that Information Systems can play when providing an accessible platform for Aboriginal voices. The authors conducted an in-depth case study of one Aboriginal Community Controlled Organisation (ACCO), the Illawarra Koori Men’s Support Group (IKMSG). The research consisted of a social network analysis (SNA) of the inter-organisational links of the IKMSG; interviews and focus groups with members of the IKMSG and the co-design of their first website. The prominence of the IKMSG in the SNA maps suggests that its work in the community is highly respected and that the model produced by this research can act as a guide for success in other ACCOs. The findings have been used to develop a theoretical model of Aboriginal community engagement and intervention. This model can enable authentic outcomes to projects which address Aboriginal concerns and support the conduct of community-led research in Aboriginal communities.
Aim. To standardise the use of a single factor measure of cultural identity based on the cultural indicators developed by Te Hoe Nuku Roa (1996). The single measure of cultural identity proposed in this paper was supported by statistics drawn from a longitudinal study of Māori households, Te Hoe Nuku Roa (n = 650). The measure of cultural identity displayed a normal distribution with a theoretical range of 0 to 18 (where a higher score is consistent with a more secure identity), a mean of 11, and a SD of 2.7. The measure is expected to be particularly useful in understanding Māori cultural identity within a statistical framework.
We live in an age of narrative: life stories are a crucial ingredient in what makes us human and, in addition, in determining what kind of human we become. In recent years, narrative analysis has grown and it is now being used across many areas of research. Interest in this rapidly developing approach now requires the firm theoretical underpinning that will allow researchers to both tackle such work in a reliably structured way and interpret the results effectively. Developing Narrative Theory looks at the contemporary need to study life narratives, considers the emergence and salience of life narratives in contemporary culture, and discusses different forms of narrativity. It shows in detail how life story interviews are conducted, and it demonstrates how the process often begins with relatively unstruc-tured life story collection but moves to a more collaborative exchange, where sociological themes and historical patterns are scrutinized and mutually explored. At the core of this book the author shows that, far from there being a singular form of narrative or an infinite range of unique and idiosyncratic narratives, there are in fact clusters of narrativity and particular types of narrative style. These can be grouped into four main areas: focussed elaborators scripted describers armchair elaborators focussed describers. Drawing on data from several large-scale studies from countries across the world, Professor Goodson details how theories of narrativity and life story analysis can combine to inform learning potential. Timely and innovative, this book will be of use to all of those employing narrative and life history methods in their research. It will also be of interest to those working in lifelong learning and with professional and self-development practices.
This article demonstrates the credibility and rigor of yarning, an Indigenous cultural form of conversation, through its use as a data gathering tool with two different Indigenous groups, one in Australia and the second in Botswana. Yarning was employed not only to collect information during the research interview but to establish a relationship with Indigenous participants prior to gathering their stories through storytelling, also known as narrative. In exploring the concept of yarning in research, this article discusses the different types of yarning that emerged during the research project, how these differences were identified and their applicability in the research process. The influence of gender during the interview is also included in the discussion.
This article outlines key developments internationally over the last 40 years in indigenous immersion education. Most notable here has been the establishment of community-based, bottom-up immersion programs, instigated by indigenous communities with the aim of maintaining or revitalizing their indigenous languages. As such, the article addresses a relative lacuna in immersion education literature, which has to date focused primarily on second- and foreign-language contexts. The article first provides a wider sociohistorical and sociopolitical context, focusing on key developments in international law, and in specific national contexts, which have facilitated the establishment of these indigenous immersion programs. The interrelationship between indigenous immersion educational policy and pedagogy is then explored, highlighting, in the process, the various challenges involved in developing, implementing, and maintaining effective indigenous immersion programs. Finally, international exemplars of indigenous education programs are discussed, including, Hawaiian, Navajo, and Cherokee programs in the U.S., and Māori-medium education in Aotearoa/New Zealand.
A study of the use of the Maori language among residents of the North Island of New Zealand drew on data from interviews with members of 6,470 Maori families over the period 1973-1979. Over 6,915 heads of household gave data concerning their knowledge of the language, their use of it in a variety of situations, and their attitudes and experiences related to the language. In addition, they contributed information about the age, tribal and sub-tribal membership, residential history, education, and knowledge of oral and written Maori of all members of their households. The resulting working paper summarizes this information. Chapters address these issues: domains of language use; registers; structural changes in Maori since the arrival of English; stages of language loss and revival; the Maori experience in a number of periods of history (World War I, the Great Depression, World War II, Post-War Deconstruction); language preferences; the situation in the 1970s; and more recent trends. Appended materials include a list of aspects of the Maori language used in the communities surveyed and summaries of survey data. Contains 17 references. (MSE)
In attempting to locate narrative inquiry historically, we begin by marking off the territory of this methodology. Ultimately this chapter is not a history of the emergence of narrative. Instead, we describe the creation of an environment in which narrative inquiry can flourish.
This chapter begins by defining qualitative research and narrative inquiry. These definitions provide the reader with markers from which they can identify where they stand in relationship to narrative inquiry. Next we describe the ways in which situating oneself within a particular history of the move to narrative has been part of the structure of the presentation of narrative inquiry reports. From an analysis of examples of this phenomenon, we consider four turns researchers complete as they turn to narrative inquiry. Finally, we explicate the four turns: the attention to relationships among participants (the researcher and the researched), the move from numbers to words as data, the focus on the particular rather than the general, and the recognition of blurred genres of knowing. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
The present study examines the linkages between family socioeconomic status (SES) in childhood and educational achievement in young adulthood using data from a 25-year longitudinal study of a birth cohort of over 1000 New Zealand children. Structural equation modeling of the association between latent SES at birth and educational achievement by age 25 years showed evidence of a strong association between latent SES and later educational achievement. Much of this association was mediated via two pathways relating to child cognitive ability and family educational aspirations; family economic resources and school factors did not mediate the association. However, even when the major theoretical pathways were taken into account, a substantial component of the latent SES/educational achievement correlation remained unexplained.
ABSTRACT Several writers have argued that New Zealand’s colonial history has thwarted optimal identity development among Māori (Awatere, 1984; Lawson Te-Aho, 1998a; 1998b). In recent decades the view that Māori identity may be restored via enculturation has gained widespread acceptance (Broughton, 1993; Edwards, 1999). Recent research indicates, however, that many Māori perceive their identities in ways that differ from the enculturated ideal (Borrell, 2005; Te Hoe Nuku Roa, 1996; 1999). Relatively little is known of the diverse interpretations that comprise ‘alternative’ Māori identity forms. This thesis aims to contribute to current understandings of Māori identity by exploring identity change across three generations of Māori women. For the purposes of the research, identity was treated as ‘held’ within personal life-stories and transformations were investigated by comparing the life-stories of 35 Māori women from different age groups. Attention was given to the impact of three socio-historical processes on identity: the mass migration of Māori from rural to urban locations after the 1950s, the drive towards Māori assimilation which underpinned Government policy towards Māori until the late 1960s, and the Māori political and cultural renaissance which gathered momentum in New Zealand from the 1970s. Data analyses found participants born prior to urbanisation evaluated their Māori identities positively and this seemed to reflect their isolation from Pākehā and exposure to competent Māori role models during their formative years. Participants aged between 35 and 49 expressed disharmony and tension around their Māori identities which many attributed to their early exposure to negative evaluations of Māori people. ‘Post-renaissance’ Māori, aged between 18 and 35, reported prizing their cultural distinctiveness from a young age and affirmed Māori political, cultural and social equality despite what they perceived as enduring Pākehā prejudice. This interpretation appeared to reflect their early exposure to educational experiences which imparted a sense of cultural pride and a national news media which publicised Māori political activism. Women’s life-stories reveal distinct intergenerational differences, a multiplicity of interpretations of Māori identity not widely articulated in literature, and the need to expand current paradigms of Māori identity to incorporate the individuality of group members.
It is important to study the Sámi way of thinking in pedagogical terms. For the Sámi, as a minority and as an indigenous people, the use of Sámi pedagogy in modern life can encourage and strengthen their identity and cultural values, and our model of learning can be recognised as part of our own epistemology and cosmology for life. One well-known missionary in the Sámi area wrote that the Sámi do not punish their children, and since they let them do as they like, their children lack discipline and are disobedient. Others have been more fascinated and less critical in their descriptions: they describe the ‘free-life’ of the Sámi children, and the naturalistic child whose activity and autonomy has no limitations except the natural environment. Both descriptions show tendencies that are real; Sámi child rearing has its own logic. The main goal seems to be preparing for life: to develop independent individuals who can survive in a given environment, and to give the children self-esteem and zest for life and joy. The strategies used are often indirect, avoiding confrontations between the two parties involved.
This model of learning is only possible with the support of an extended network of adults around the child who are involved in raising him or her. The network offers the child care, security and contact, and helps it to establish an attachment to adults outside the nuclear family. Naming is important, with the namesake relationship providing an opportunity to expand the child's social network. Guardianship is regarded as a close relationship on a par with kinship. Adults use advanced methods to achieve the desired effect from their child-rearing efforts, such as storytelling, nárrideapmi, diverting strategies and practices implicit in the language.
The tight link between nature and man was, and still is, obvious in Sámi thinking. Humans could only be successful in making their living if they co-operated with the natural forces. It is important to take a holistic view of Sámi cultural practices. According to the Sámi, the balance between people and nature can only be regained by going back to the original knowledge that the old Sámi way of life relied on. A traditional saying mirrors in a holistic way the philosophy of learning in a Sámi context: ‘Gal dat oahppá go stuorrola’, which means he/she will learn when he/she grows up little by little. In this saying we recognise the generosity, the positive expectations, and the understanding of the potential to learn that every child has.
In this chapter, I explore the potential and possibilities of diffraction methodology in relationship to, with and through decoloniality. With reference to my experiences teaching Indigenous Australian Studies in tertiary contexts, I position diffraction-in-relation-to decoloniality as a possibility for challenging, interfering and transforming the ways that we might do difference differently within and against colonial in our work and lives as teachers-as-learners-as-researchers. Throughout this chapter I take a story-telling approach with the explicit intention to make room for paying attention to the little differences. It is my contention that such interferences of difference and their effects indeed do matter in relation to moving and dancing towards decoloniality, performing an ‘ethico-onto-epistem-ology’ and the transformative potential of arts-based teaching and learning spaces in the academy.
We live in an age of narrative: Life stories are a crucial ingredient in what makes us human and, in turn, what kind of human they make us. in recent years, narrative analysis has grown and is used across many areas of research. Interest in this rapidly developing approach now requires the firm theoretical underpinning that would allow researchers to both approach such research in a reliably structured way, and to interpret the results more effectively.
Kura kaupapa Māori provide a unique primary school education system that immerses children in Māori language and culture. Interviews with founding members from the first Auckland kura give a critical sense of the aspirations that guided them in their struggle to set up the kura kaupapa Māori initiative. The desire to provide suitable schooling for their children, educated in a pre-school Māori immersion environment, led to a political and legal battle to provide an education validating traditional Māori knowledge. The narratives inform of the hardship endured in the setting up of kura kaupapa Māori without government assistance, and clarify the political strategies employed to establish kura. The restructuring of New Zealand’s Education Department opened a space for the development of kura kaupapa Māori, leading to legislation in 1989 and formal recognition in 1999 of the Te Aho Matua document, the guiding philosophy for the majority of kura today.
Rethinking questions of identity, social agency and national affiliation, Bhabha provides a working, if controversial, theory of cultural hybridity - one that goes far beyond previous attempts by others. In The Location of Culture, he uses concepts such as mimicry, interstice, hybridity, and liminality to argue that cultural production is always most productive where it is most ambivalent. Speaking in a voice that combines intellectual ease with the belief that theory itself can contribute to practical political change, Bhabha has become one of the leading post-colonial theorists of this era.
This paper examines the exclusion of bi/multiracial Maori women from dominant representations of Maori women's identity and engages with a new articulation of Maori women's difference through a narrative of cultural hybridity. Through a study of key texts on the history of New Zealand and dominant articulations describing Maori nationalists’ efforts to invoke equality for Maori during the 1970s and 1980s, I exemplify how an essentialist Maori women's identity was promoted within Maori nationalist appeals to bicultural nationalism. I argue that current articulations of Maori women's identity do not include an analysis of race, gender, and class, nor the way they operate simultaneously to position the bi-multi racial woman discursively in the nation today. Twenty women who position themselves as bi/multiracial were interviewed and their stories show how the raced and gendered body must be reinstated within articulations of Maori women's identity through situating corporeal difference within discussions on their subjectivity and related marginalization.
What are Indigenous research methodologies, and how do they unfold? Indigenous methodologies flow from tribal knowledge, and while they are allied with several western qualitative approaches, they remain distinct. These are the focal considerations of Margaret Kovach's study,which offers guidance to those conducting research in the academy using Indigenous methodologies.Kovach includes topics such as Indigenous epistemologies, decolonizing theory, story as method, situating self and culture, Indigenous methods, protocol, meaning-making, and ethics. In exploring these elements, the book interweaves perspectives from six Indigenous researchers who share their stories, and also includes excerpts from the author's own journey into Indigenous methodologies. Indigenous Methodologies is an innovative and important contribution to the emergent discourse on Indigenous research approaches and will be of use to graduate students, professors, and community-based researchers of all backgrounds - both within the academy and beyond.
The Native Schools system was a system of village primary schools for Maori children operated by the New Zealand state from 1867 to 1969. The official purpose of the system was assimilation. Virtually all previous historical accounts of the Native Schools have been written by Pakeha (non-Maori, usually of European descent) and based on material from official sources. This account is structured around oral testimonies of pupils and teachers, and all aspects of the research were shared by Maori and Pakeha researchers. Chapters 2 and 3 are concerned primarily with Native Schools teachers--Pakeha and Maori--and their relationships with their Maori communities. Chapter 4 examines pupil and teacher perceptions of how the schools operated, teacher-pupil relationships, and the pedagogies employed. Chapter 5 explores the role of the Native School and its Maori community in the decline, and survival, of Maori as a primary language of communication. Chapter 6 explores the place of Maori culture in the curriculum and the reasons behind related policy changes in the 1930s. Chapter 7 discusses the health role of the Native School in the school and the wider Maori community. Chapter 8 considers the place accorded the Native Schools within the New Zealand education system, the politics involved, and the transfer of Native Schools to the public school system. Chapter 9 describes the long-term significance of the Native Schools system for Maori, both in terms of its role in the structuring of Maori-Pakeha relations and the insights it offers for addressing educational problems facing Maori today. Appendices present a Maori glossary, the 1880 Native Schools Code, qualifications of Native School teachers, statistics on Maori health in the 1930s, and research procedures. (Contains 187 references, notes, an index, and photographs.) (TD)
In this chapter, I begin by defining some pivotal terms and then discuss the predecessors of contemporary narrative researchers: sociologists and anthropologists who championed the life history method during the first half of the 20th century, second-wave feminists who poured new life into the study of personal narratives, and sociolinguists who treated oral narrative as a form of discourse worthy of study in itself. After that historical overview, I turn to contemporary narrative inquiry, articulating a set of analytic lenses through which narrative researchers view empirical material and outlining several current approaches to narrative research. Next come explorations of specific methodological issues in contemporary narrative inquiry. For researchers who collect narratives through intensive interviews, a central question is how to treat the interviewee as a narrator, both during interviews and while interpreting them. For all narrative researchers, a central question revolves around which voice or voices researchers should use as they interpret and represent the voices of those they study. And although all qualitative researchers address the question of the relationship between the relatively small "sample" they study and some larger whole, this question is particularly poignant for narrative researchers, who often present the narratives of a very small number of individuals--or even of just one individual--in their published works. The subsequent section addresses the relationship between narrative inquiry and social change. In the concluding paragraphs, I sketch some questions that arose for me as I worked on this chapter, questions that I hope narrative inquirers will explore during the coming years. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
Restricted Item. Print thesis available in the University of Auckland Library or available through Inter-Library Loan.
Managing for success: The Māori education strategy
- Hikitia
Māori cultural regeneration: Pūrākau as pedagogy. Paper presented as part of a symposium ‘Indigenous (Māori) pedagogies: Towards community and cultural regeneration
- J B Lee
Lee, J.B. (2005, June). Māori cultural regeneration: Pūrākau as
pedagogy. Paper presented as part of a symposium 'Indigenous (Māori) pedagogies: Towards community and cultural regeneration.' Centre for Research in Lifelong Learning International Conference, Stirling, Scotland.
Te Kotahitanga Phase 3 Whanaungatanga: Establishing a culturally responsive pedagogy of relations in mainstream secondary school classrooms. Report to the Ministry of Education
- R Bishop
- M Berryman
- T Cavanagh
- L Teddy
Te hoe Nuku Roa framework. A Māori identity measure
- M Durie
Durie, M. (1995). Te hoe Nuku Roa framework. A Māori
identity measure. Journal of the Polynesian Society, 104(4),
462-470.
Being ‘half-caste’: Cultural schizo or cultural lubricant
- P Meredith
Meredith, P. (1999). Being 'half-caste': Cultural schizo or
cultural lubricant?. Tū Mai, July, 4, 24.
Ngā tāngāta awarua: The joys and pain of being both Māori and Pākehā
- H Collins
Collins, H. (1999). Ngā tāngāta awarua: The joys and pain
of being both Māori and Pākehā. Oral History in New
Zealand, 11, 1-5.
The complexity of community and family influences on children's achievement in New Zealand: Best evidence synthesis iteration
- F Biddulph
- J Biddulph
- C Biddulph
Biddulph, F, Biddulph, J., & Biddulph, C. (2003, June). The
complexity of community and family influences on children's achievement in New Zealand: Best evidence synthesis iteration. Wellington, New Zealand: Ministry of
Education.
Whakawhanaungatanga: Collaborative research stories
- R Bishop
Bishop, R. (1996). Whakawhanaungatanga: Collaborative
research stories. Palmerston North, New Zealand: Dunmore Press.
Indigenous storywork
- J Archibald
Archibald, J. (2008). Indigenous storywork. Vancouver,
Canada: UBC Press. The University of British Columbia.
Storytelling as indigenous knowledge transmissions. Paper at International Indigenous Development Research Conference 27-30
- J Cidro
Cidro, J. (2012). Storytelling as indigenous knowledge transmissions. Paper at International Indigenous Development
Research Conference 27-30 June, 2012. Auckland, New
Zealand: Ngā Pae o Te Māramatangā.
Preferred pedagogies and language interactions in Te Kōhanga Reo
- M K Hohepa
Hohepa, M.K. (1993). Preferred pedagogies and language
interactions in Te Kōhanga Reo. Auckland, NZ: Research
Unit for Māori Education, University of Auckland.
In the interests of Māori women?
- T Hoskins
Hoskins, T. (2000). In the interests of Māori women? In
A. Jones, P. Herda, & T. M. Suaalii (Eds.), Bitter sweet:
Indigenous women in the Pacific (pp. 33-48). Dunedin,
NZ: University of Otago Press.
Te Toi Huarewa Tīpuna
- T Nepe
Nepe, T. (1991). Te Toi Huarewa Tīpuna. (Unpublished Masters thesis). The University of Auckland, NZ.
Education and identity. A study of the New Zealand Māori graduate
- T K Fitzgerald
Fitzgerald, T.K. (1977). Education and identity. A study of
the New Zealand Māori graduate. Wellington, NZ: New
Zealand Council for Educational Research.
Māori identities: Fixed, fluid, forced
- T Mcintosh
McIntosh, T. (2005). Māori identities: Fixed, fluid, forced. In
J. Liu, T. McMreanor, T. McIntosh & T. Teaiwa (Eds.), New
Zealand identities departures and destinations (pp. 38-51).
Wellington, NZ: Victoria University Press.
Tikanga Māori living by Māori values
- H M Mead
Mead, H.M. (2003). Tikanga Māori living by Māori values.
Wellington, NZ: Huia Publishers.
Tauira Māori methods of learning and teaching
- J Metge
Disciplining the savages: Savaging the disciplines
- M Nakata
Nakata, M. (2007). Disciplining the savages: Savaging the disciplines. Canberra, Australia: Aboriginal Studies Press.
Ngā Kura Māori: the native schools system
- J Simon
Simon, J. (Ed.) (1998). Ngā Kura Māori: the native schools
system. Auckland, New Zealand: Auckland University
Press.
Honouring the oral traditions of my ancestors through storytelling
- R Thomas
Thomas, R. (2005). Honouring the oral traditions of my
ancestors through storytelling. In L. Brown & S. Strega
(Eds.), Research as resistance: Critical, indigenous, and antioppressive approaches (pp. 237-254). Toronto, Canada:
Canadian Scholars' Press/Women's Press.
Red pedagogy: The un-methodology
- S Grande
Grande, S. (2008). Red pedagogy: The un-methodology. In
N. Denzin, Y. Lincoln, & L.T. Smith (Eds.), Handbook of
critical and indigenous methodologies (pp. 497-510). Los
Angeles, CA: Sage Publications.
Stepping off the road: A narrative (of) inquiry
- S A Kimpson
Kimpson, S.A. (2005). Stepping off the road: A narrative
(of ) inquiry. In L. Brown & S. Strega (Eds.), Research
as resistance: Critical, indigenous, and anti-oppressive
approaches (pp. 73-96).Toronto, Canada: Canadian Scholars' Press/Women's Press.
Māori-Chinese identity and schooling in Aotearoa. Jade Taniwha
- J B Lee
Lee, J.B. (2007). Māori-Chinese identity and schooling in
Aotearoa. Jade Taniwha. Auckland, NZ: Rautaki.
Learning Māori together: kōhanga reo and home
- A Royal-Tangaere
Royal-Tangaere, A. (1997). Learning Maōri together: kōhanga
reo and home. Wellington, NZ: NZCER.
St. Joseph's Māori Girls’ College, 1867-1990: Ngā kōrero mō te kura Māori o Hato Hōhepa
- M Van Der Linden
Van der Linden, M. (1990). St. Joseph's Māori Girls' College,
1867-1990: Ngā kōrero mō te kura Māori o Hato Hōhepa.
Palmerston North, NZ: Dunmore Press.
Walking the space between
- M Webber
Webber, M. (2008). Walking the space between. Identity and
Māori. Wellington, NZ: NZCER Press.