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This storied paper reflects my awakening to the notion of interbeing, a core concept of Engaged Buddhism posed by the Vietnamese Zen Buddhist Thich Nhat Hanh. My awareness was heightened in writing about a young Vietnamese child, Dylan, with whom I engaged in an early childhood study in Aotearoa New Zealand. Underpinned by Chen's Asia as Method, interbeing is considered a research orientation for decolonization, an alternative way of knowing and thinking in mutuality and relatedness. In the light of interbeing, the writing is a process of living my lives and the others' lives as well as transforming myself to see with the child. The paper conveys critical moments in my writing path with the potential to integrate non-Western philosophy into qualitative research with young children. [ABSTRACT FROM AUTHOR]

Te Tiriti o Waitangi (Te Tiriti) signed in 1840 by the British Crown and a number of indigenous hapū (subtribes) collectively named Māori has been widely positioned as the foundation document for the colonial state of Aotearoa New Zealand. Devastating consequences of breaches of Te Tiriti form an injustice perpetuated through overt and covert institutional racism. Such racism undermines Māori sovereign status, harms the wellbeing of contemporary Māori, contradicts a justice aspired to among democratic nations, and diminishes the justification of ourselves as a just people. As authors the demand to eradicate such racism is influenced by many Māori leaders whose efforts to honour Te Tiriti have never waned. We describe Decol2020 as a creative collaboration among community and scholarly activists intent on transforming racism. We offer this paper as a contribution to how such collaborations may be invigorated wherever any institutionalized injustice requires redress. [ABSTRACT FROM AUTHOR]

This storied paper reflects my awakening to the notion of interbeing, a core concept of Engaged Buddhism posed by the Vietnamese Zen Buddhist Thich Nhat Hanh. My awareness was heightened in writing about a young Vietnamese child, Dylan, with whom I engaged in an early childhood study in Aotearoa New Zealand. Underpinned by Chen's "Asia as Method," interbeing is considered a research orientation for decolonization, an alternative way of knowing and thinking in mutuality and relatedness. In the light of interbeing, the writing is a process of living my lives and the others' lives as well as transforming myself to see with the child. The paper conveys critical moments in my writing path with the potential to integrate non-Western philosophy into qualitative research with young children.

Visual methods are often marginalised in educational research and have not been employed to collect information about sexuality at school. This paper examines the viability and effectiveness of conducting research about the 'sexual cultures' of schools in New Zealand using photo-diaries and photo-elicitation. 'Effectiveness' is judged by what the visual methodologies literature purports are the benefits of these methods. These advantages include providing participants with greater autonomy over what and how data is collected. The paper argues it is feasible to employ visual methods to research sexuality in schools. Such methods offer participants alternative means of recounting their stories, can help illuminate an esoteric object of investigation like 'sexual cultures' and engage participants less likely to volunteer for sexuality research. The use of visual methods is not without challenges however. Securing ethics approval and school participation along with problems with camera retrieval and protecting participant agency were some difficulties encountered in the current study. For those wishing to pursue less conventional research methodologies in educational settings, this discussion highlights potential benefits and struggles. [ABSTRACT FROM AUTHOR]

Te Tiriti o Waitangi (Te Tiriti) signed in 1840 by the British Crown and a number of indigenous hapu (subtribes) collectively named Maori has been widely positioned as the foundation document for the colonial state of Aotearoa New Zealand. Devastating consequences of breaches of Te Tiriti form an injustice perpetuated through overt and covert institutional racism. Such racism undermines Maori sovereign status, harms the wellbeing of contemporary Maori, contradicts a justice aspired to among democratic nations, and diminishes the justification of ourselves as a just people. As authors the demand to eradicate such racism is influenced by many Maori leaders whose efforts to honour Te Tiriti have never waned. We describe Decol2020 as a creative collaboration among community and scholarly activists intent on transforming racism. We offer this paper as a contribution to how such collaborations may be invigorated wherever any institutionalized injustice requires redress.

This paper performs a critical qualitative inquiry exploring supervision pedagogies utilising duoethnography as both methodology and conceptual framing. We begin the inquiry by reflecting upon our social and cultural identities and our evolving supervisor/supervisee-colleague-friend relationship. Our critical dialogue then shifts to scrutinising our supervision experiences. Topics of relationships, ethics, power effects, cultural differences, students' anxieties and self-doubt, and institutional protocols emerged during our conversations. We analyse our narratives in light of literature on supervision pedagogy, duoethnography, and some theoretical notions drawn from critical multiculturalism and the work of Foucault and Bourdieu. In the current context of neoliberal incursions into university modalities, it is our intention that our dialogue might promote a refocusing on the need for critical socially-just supervision pedagogies, and we invite you to join us in this critical dialogic inquiry.

Since the 1980s in New Zealand, the kindergarten service, once called the 'flagship' within early childhood education, has changed in reaction to the need for 'diversity' and 'responsiveness' to its communities and restructured government requirements. This paper draws on life-history interviews with a small group of New Zealand kindergarten teachers. The teachers' stories demonstrate the tensions between teaching within a neoliberal context, while traditional values and philosophies of the kindergarten service remain the preferred discursive practices of the teachers. [ABSTRACT FROM AUTHOR]

This paper reports on a research study which drew attention to the constitutive nature of the everyday world in young people's subjectivities and practices of citizenship. Central to the aim of this research was a need for alignment between the focus of the research ("everyday" citizenship), with methods which could illuminate the day-to-day experiences of being a citizen. In this paper, I re-examine some of the "everyday" data generated by two research methods which were initially discounted as rambling or divergent. This data characteristically had frequent interjections, incomplete sentences, questions and queries, or a sense of ambiguity and uncertainty. Through a re-analysis of this data, I consider the potential it offers to contribute conceptual and theoretical insights into young people's citizenship dispositions and practices. The research revealed the diverse, complex and contested understandings of citizenship that young people were forming in the context of day-to-day social and spatial interactions.

Visual methods are often marginalized in educational research and have not been employed to collect information about sexuality at school. This paper examines the viability and effectiveness of conducting research about the "sexual cultures" of schools in New Zealand using photo-diaries and photo-elicitation. "Effectiveness" is judged by what the visual methodologies literature purports are the benefits of these methods. These advantages include providing participants with greater autonomy over what and how data is collected. The paper argues it is feasible to employ visual methods to research sexuality in schools. Such methods offer participants alternative means of recounting their stories, can help illuminate an esoteric object of investigation like "sexual cultures" and engage participants less likely to volunteer for sexuality research. The use of visual methods is not without challenges however. Securing ethics approval and school participation along with problems with camera retrieval and protecting participant agency were some difficulties encountered in the current study. For those wishing to pursue less conventional research methodologies in educational settings, this discussion highlights potential benefits and struggles. (Contains 6 notes.)

This paper is a critical reflection of a critical ethnography, a study focused on how 'healthy lifestyle education' programmes were implemented and experienced in two primary schools. In an attempt to disrupt the "status quo" I employed a range of ethnographic methods: 'hanging out' with children and adults; building trusting relationships; having research conversations with participants; observing children and adults; and, journaling. However, the messy assemblage of diverse organisations, people, relations of power, discourses, truths, and practices, resulted in the emergence of ethical and methodological conundrums, including how to represent children's voices, whether (or not) to 'intervene' during problematic pedagogical moments, and how to 'act' as a critical ethnographic researcher in schools. Applying a critical lens to my own methodology helped to ensure that I embarked on a continuous, reflexive process; one that enabled a critique of research methods and a negotiation of issues of power, positionality, and privilege.

This article examines five interrelated methodological and ethical opportunities and challenges embedded within qualitative research projects that seek to partner with Indigenous young people, from different tribal communities. Drawing from two separate educational research studies conducted in Aotearoa New Zealand, the researchers identified these opportunities and challenges as: insiders and outsiders working to negotiate entry and gain consent; the need for a strengths-based approach; developing and maintaining respectful relationships; ensuring genuine ownership of the process; and authentic dissemination and benefits. Whilst similar in nature, they played out differently across the two research projects, highlighting the influence of context, culture, and community. The authors conclude with lessons learned, including the importance of researcher reflexivity, when conducting research with Indigenous youth and communities. [ABSTRACT FROM AUTHOR]

This article attends to the affective-political dimensions of doctoral aspiration. It considers why doctoral students continue to hope for an ‘academic good life’ in spite of the depressed and precarious features of the academic present. The article emerges from 2013 research with ten doctoral students in the Arts and Social Sciences, at a research-intensive university in Aotearoa New Zealand, and accomplishes two primary objectives. Firstly, it contributes to scholarship that considers how visual methodologies might inform accounts of contemporary doctoral education. And secondly, it extends queer theorizing of affect in higher education studies, with the goal of understanding how doctoral aspiration might be reimagined through an engagement with Lauren Berlant’s ‘Cruel Optimism’ (2011). I propose that Berlant’s analytic framework helps to explain why students retain attachments to even problematic objects, like PhDs. I conclude the article by tarrying with the question of what to do about doctoral aspiration now. [ABSTRACT FROM AUTHOR]

In this paper, we present preliminary findings from a unique collaborative research project involving six Deaf Maori rangatahi (youth) in Tamaki Makaurau (Auckland), Aotearoa New Zealand. This study utilized kaupapa whanau (research family) protocols, established in consultation with two cultural advisory groups within New Zealand and the young people themselves, combined with elements of photovoice methodology, to explore the identities of these youth. Emerging findings highlight the complex nature of these youth's cultural identity as well as specific issues related to access to and participation within te ao Maori (the Maori world). Specific and critical reflections on the research process are also included.

Young New Zealanders currently in transition to post-school lives have grown up during a period of intensive neoliberal reform, the speed and scope of which was unprecedented in Western economies. The authors explore how New Zealand's neoliberal generation craft their identities in the transition years, making sense of their educational and employment experiences and choices in the context of neoliberal discourses. The transition talk of these young people is imbued with neoliberal rationality, mediated through two key discourses in particular: those of the knowledge economy and the cultural economy. It is argued that these individuals are not passive recipients of neoliberal rationality but are involved in actively crafting their identities, making use of the resources that neoliberal and other discourses provide, within the discursive and material constraints that their environments allow. [ABSTRACT FROM AUTHOR]

The article presents a discussion on narrative and discourse analysis in researching co-principalships. The article author, after completing a longitudinal study of co-principal shared leadership initiatives in Aotearoa/New Zealand, discusses some of the issues raised by her research design and methods. First, she explains the story techniques she used to construct case narratives of each initiative. While these accounts drew largely on the participants' own words, she shows how her own narrative analysis shaped them. She then explains a pragmatic discourse analysis that combines elements of post-stucturalist theory.

Our article explores the potential that queer paradigms and pedagogies hold for affirming sexual diversity in secondary schools. In understanding the operation of schools as heteronormalising institutions, it is possible to move beyond viewing queer youth as a disenfranchised minority group requiring reparation within an equity framework (a process that we suggest operates simultaneously to legitimate heterosexuality and to reinforce the abnormality of same-sex desire). Using research that we have undertaken with lesbian and gay youth in New Zealand secondary schools, and drawing on queer, post modern and feminist theoretical threads, we explore three (hetero) normalising processes experienced by the queer participants in their schools; the maintenance of silences, the pathologisation of (homo)sexualities, and the policing of gender boundaries. We close by exploring how several queer pedagogical features - creating venues, abnormalising the normal, dissolving the homo/hetero binary and forming alliances - could be used in order to affirm the sexual diversity of secondary school students. [ABSTRACT FROM AUTHOR]

Since the 1980s in New Zealand, the kindergarten service, once called the "flagship" within early childhood education, has changed in reaction to the need for "diversity" and "responsiveness" to its communities and restructured government requirements. This paper draws on life-history interviews with a small group of New Zealand kindergarten teachers. The teachers' stories demonstrate the tensions between teaching within a neoliberal context, while traditional values and philosophies of the kindergarten service remain the preferred discursive practices of the teachers. (Contains 12 notes.)