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Many theories support the idea that children’s literacy learning develops as they learn to make meaning through interactions with others. These assertions are premised on the understanding that childhood literacy serves various social purposes and that these literacies are learned through participating in social contexts. In this position paper, we seek to reframe current, widely accepted understandings and definitions of literacy. We draw upon mātauranga Māori (Māori knowledge/wisdom) concepts to illustrate Māori philosophical views about the nature of knowledge production. These concepts clearly delineate the link between knowledge, literacies, and power, a link often actively overlooked by western framing of literacy. We use a Māori whakataukī (proverbial saying) to re-conceptualise current understandings of literacy, positing varied literacies and literacy practices. Within this conceptual framework Māori children are re-positioned as maurea – treasures of the highest order, born of and with mana, an integral part of generations of whakapapa (genealogy), and an essential element in an intricate web linking all things (human and non-human). This paper proposes that children are inherently and inherited-ly literate; they are born literate—inheritors of multiple and cumulative genealogies of multimodal communication and knowledge sharing.

This paper describes the background, methods and key findings from a research project conducted in one Kāhui Ako (Community of Learning) in a city in New Zealand. All 12 schools had significant numbers of Indigenous Māori students whose iwi (tribal) ancestry connected to the region over centuries. Using a mixed methods approach, the study investigated the specific ‘across and within’ school interventions that positively impacted Māori student engagement in learning. Evidence was collected by seeking the views and opinions of students, teachers and whānau (family). Interventions and strategies included collaboration between Māori teachers and across-school leaders, positive school culture focused on the health and well-being of students, localised curricula, and substantial use of te reo Māori and tikanga in most schools. School principals reported limited collaboration with each other due to perceived competition between schools for student enrollments, which is counter to the policy drivers for the Kāhui Ako initiative. Results indicated that culturally inclusive leaders and teachers must deliberately focus on motivating students for their positive futures. This is key to improving the academic and social outcomes for Māori students.

Introduction: This study explored motivation among a cohort of New Zealand medical students from The University of Auckland. The research questions were: 1) What motivates students to attend medical school? 2) What are the values, beliefs or cultural practices that influence students’ decisions to go to medical school? 3) How do students’ families influence their decisions to go to medical school? Methods: Twenty medical students from The University of Auckland in Years Two and Five of a Bachelor of Medicine and Bachelor of Surgery (MBChB) degree participated in semi-structured focus group interviews. Two cohorts of medical students were involved, Māori and Pacific Admission Scheme students (MAPAS), and non-MAPAS students. An interpretive methodology was used, and data analysed using thematic analysis. Findings: This study found both MAPAS and non-MAPAS students have intrinsic and extrinsic motivation to attend and continue medical school. However, the non-MAPAS students had more individualised motivations to study medicine whereas the MAPAS students were more motivated by collectivism. Family and cultural customs influenced MAPAS students’ motivation to study medicine. Non-MAPAS students were influenced by positive school experiences. Common to both cohorts was the significant influence of family. Non-MAPAS students specified family members’ professions and educational support as influencing factors. In contrast, MAPAS students identified being motivated to study medicine to improve the financial and health situations of their families. Conclusion: All students have different motivations for attending medical school which is influenced by their culture and environment. Culture encompasses the individual and their family, inclusive of ethnicity, beliefs, values and behaviours. Family plays a crucial role in motivating and influencing students to pursue medicine.

In May 2018, a group of scholars gathered in the icy and sunlit grandeur of Queenstown (Aotearoa New Zealand) to talk, debate and share ideas about health education. The conference aimed to trouble and disrupt traditional kinds of health education and, instead, suggest possibilities for the critical study of health education – both in terms of theory and practice. This introduction to the special themed symposium is a reflection by the six authors on that new conference – Critical Studies in Health Education (CHESS) – and what it aimed to achieve. The authors discuss and define the intent of critical approaches to health education, and reflect on their experiences of the conference, as well as the future of the field. Papers in this special themed symposium of Health Education Journal are also introduced.

E ngāi pīkoko o te mātauranga, e ngā pou o te rangahau, e ngā pūtake o te mārama, e ngā mana o te iwi, tēnei ngā mihi nui atu kia koutou. Anei ētahi o tātou mātanga e whāriki atu nei i o rātou whak...

The numerous iwi (tribes) and hapū (subtribes) of Te Tai Tokerau (Northland) have a long whakapapa (genealogy) of influential leaders that have made a significant impact on the Māori world and beyond. However, ruinous media narratives that focus without relent on poverty, low employment, inadequate housing, and lagging educational outcomes&mdash, particularly among Māori&mdash, continue to negatively impact the ways students from this region define their identity. This paper presents a number of strengths-based narratives&mdash, focusing on tūpuna (ancestors) from Te Tai Tokerau whakapapa&mdash, that act as counter-narratives to this rhetoric. The paper discusses how these narratives can be used as powerful pedagogical tools that enhance Te Tai Tokerau Māori students&rsquo, self-efficacy, aspiration, optimism, and cultural pride, presenting them as powerful agents of their own destiny. This paper draws on data produced from a Marsden-funded study&mdash, led by Te Tai Tokerau descendents&mdash, that has collected and re-presented multifaceted hapū/iwi-based narratives that celebrate Te Tai Tokerau distinctiveness, success, history, and identity. This wider study has examined, contextualised, and celebrated diverse characteristics recurring in Te Tai Tokerau pūrākau (genealogical stories), pepeha (tribal sayings), waiata (songs), karakia (incantations), televisual materials, and written histories.

This qualitative inquiry compares the practice of one Māori primary school leader of urban education for indigenous multicultural multilingual learners in New Zealand (NZ), to research on the practices of nine educational leaders of colour in the United States (US). This study identifies and compares leadership practices for leaders struggling with ways to positively impact learner outcomes in similar settings (e.g., UK, Canada). From a critical comparative perspective, this school principal shares her leadership practice and lessons learned to inform leadership practice in similarly multifaceted urban settings. This research is undertaken by a collaborative cross-cultural team of educational leaders and scholars from the US and NZ, from the local university and urban primary school. The research team comprises multiple perspectives, the basis for global comparative discourse on school leadership. This contribution offers a cross-cultural model, framework, and way of doing educational research to increase understanding of leadership in different societies.