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This thesis recounts how Ngāti Awa leadership principles from the past became evident in Te Kotahitanga schools. The thesis discusses Principals’ actions and reflections of fostering Māori students’ success as Māori in secondary schooling. Through case studies, it identifies the strategies engaged by these effective leaders and explores their undertakings in achieving successful outcomes for Māori with whom they have worked. This study is an imperative to addressing the long-term levels of education under-achievement for Māori as indigenous people of New Zealand. The nexus for the study comes from Robinson (2007) who identified that ‘in many ways the question of how much impact [school] leaders have on student outcomes is a flawed one, because the answer surely depends on what it is that leaders do’. Marzano et al (2005) also identifies ‘the relative paucity of empirical studies’ and ‘little specific guidance as to effective practices in school leadership’. The purpose of this study is to identify the contribution effective leaders have made towards realising Durie’s (2001) landmark goals for Māori advancement, that is, for self-determining prosperity, good health and global participation. Identifying exceptional outcomes for Māori in a range of contexts establishes the criteria for selecting the case studies and therefore the foundation for the study. Successful outcomes include increased participation, better retention, improved academic achievement results and lesser disparities within the selected education sites.

Throughout history, colonisation has deliberately suppressed and subordinated the knowledge, languages and identities of indigenous peoples. Colonial education policies were designed, at best, to domesticate indigenous children to create subjugated and compliant labouring classes. These historical policies have intentionally consigned successive generations of indigenous families and communities to the socio-economic margins of the societies created by colonisation (Shields, Bishop & Masawi, 2005). This thesis explores the intergenerational educational experiences of Ngāi Tamarāwaho, an indigenous Māori community in New Zealand, their relationship with Pākehā (colonial settlers of European descent) and their place, as Māori, in the society created by colonialism. At the heart of this story is the inter-generational societal abuse of a small indigenous community and the active resistance of that community to colonisation. To survive as a people, Ngāi Tamarāwaho created a space at the intercultural interface between Māori and Pākehā by maintaining and revitalising their cultural identity and language. The intergenerational struggles of the whānau (families) of Ngāi Tamarāwaho, to engage with an imposed system of western education, are related through the narratives of hapū whānau (sub-tribal families) and from archival records. These stories demonstrate that educational failure was not because of the limitations of hapū whānau, but rather a result of the limiting conditions imposed on them. Despite these limitations, over the past 180 years, hapū leadership has focussed on maintaining the independent identity of the hapū and their mana motuhake, i.e. their right to be self-determining; seen as critical for whānau and hapū development and successful participation in wider society. To enable the success of future generations, Ngāi Tamarāwaho have accommodated new ideas and learning into their existing cultural framework by weaving together elements of learning from both

Colonial attitudes that positioned Māori language, knowledge and pedagogy as inferior and deficient continue to impact on 21st century primary school contexts in Aotearoa/New Zealand. They continue to impact particularly on the personal and professional identities and experiences of Māori teachers in contemporary English-medium schools. Just as, historically, Māori students were expected to leave their language and culture at the 19th century colonial school gates, so too are many contemporary Māori teachers in mainstream schools expected to set aside their language and culture and engage with the curriculum and pedagogy of the school where they work. Ironically, at the same time, these teachers are often expected to guide and assist their school to meet its requirements under Te Tiriti o Waitangi/Treaty of Waitangi to ensure that its Māori students will succeed as Māori. This thesis sought to understand how a small cohort of experienced Māori teachers, positioned within 21st century English-medium primary schools, perceived and negotiated the challenges to their personal and professional identities as Māori, and as Māori teachers. The thesis employed a qualitative participant narrative methodology, framed with kaupapa Māori theory. The teachers participated in individual interviews and in a series of hui kōrero (focused conversations) that assisted them to reflect critically on sociohistorical and educational factors that influenced the formation and maintenance of their identities as Māori. The teachers’ narratives that emerged from individual and collaborative hui kōrero revealed that (1) being raised within urban environments and being themselves educated in monocultural schools during the 1960s and 1970s strongly impacted on how their Māori identities were shaped and, (2) their teaching experiences within English-medium primary schools and classrooms were culturally isolating and destructive, and largely unsupportive of the diverse realities that exists for som

Communication and connection between families, students, and school is a topic that receives wide attention in the research literature. This is justified because close alignment between home and school can have numerous benefits for students, such as providing them with support for their academic progress, motivation for learning, behaviour, and readiness for school. Although the extent and quality of research on this topic has helped improve attitudes and approaches towards initiatives that aim to enhance opportunities for communication and connection between home and school, issues continue to limit the effectiveness of many programmes. Examples of issues reported in the literature include that resource capacities impacted on the sustainability of a programme; a school organised event attracted only a small number of families; or that family members felt disempowered during their interactions with teachers. It is of concern that research aimed at addressing these issues often isolates elements of context and at times places blame on groups of stakeholders, usually either family members or teachers. Rather, family-school programmes should be researched from the perspective that they are holistic activities involving a multitude of elements that include not only family members and teachers, but also students, rules, divisions of labour, and tools of mediation. Studies must aim to take account of the diversity that exists within and between each of these elements; particularly in the experiences, cultural beliefs, and aspirations of the stakeholders involved. Fundamentally, all stakeholders want to see students gain the emotional, social, and academic skills that will inspire them towards success in later years. Family members have strengths that can contribute towards inspiring student success. Research investigating how to incorporate these strengths into school based programmes must attend to both specific detail and wider contextual factors in order to take accou

If we look at a child’s colouring book, before it has any colour added to it, we think of the page as blank. It’s actually not blank, it’s white. That white background is just “there” and we don’t think much about it. Not only is the background uniformly white, the lines are already in place and they dictate where the colour is allowed to go. When children are young, they don’t care where they put the colours, but as they get older they colour in more and more cautiously. They learn about the place of colour and the importance of staying within the pre-determined boundaries and expectations. This thesis argues that this is the setting for our mainstream, or what I have called, whitestream New Zealand schools — that white background is the norm. When we talk about multiculturalism and diversity what we are really referring to is the colour of the children, or their difference from that white norm, and how they don’t fit perfectly inside our lines. If the colour of the space doesn’t change schools are still in the business of assimilation, relegating non-white children to the margins, no matter how many school reform initiatives, new curricula, strategic plans, or mandated standards we implement. What the schools in this study have tried to do is change the colour of the space – so that the space fits the children and they don’t have to constantly adjust to fit in. New Zealand’s education system has been largely silent on the topic of whiteness and the Eurocentric nature of our schooling policy and practice. However, when I talk to senior Māori and Pasifika ‘warrior-scholars” in Te Whānau o Tupuranga and Clover Park Middle School about “white spaces” they have encountered in their schooling experience they can identify them all too easily. “White spaces,” they explain, are anything you accept as “normal” for Māori – when it’s really not, any situation that prevents, or works against you “being Māori” or who you are, and that requires you to “be” someone else and leave

This thesis asks two central questions. First, what kinds of experiences occur when Pākehā become interested and involved in te ao Māori (the Māori world)? Second, how might sharing of these experiences help other Pākehā better understand their relationship with Māori? The account is grounded in concepts of colonisation and the coloniser/colonised relation, Othering, Whiteness, hybridity and the third space, biculturalism, theories of movement between groups, and decolonisation. It particularly drew on Homi Bhabha’s notions of the third space to theorise and explain the process of change that occurred for 13 Pākehā involved in te ao Māori. Utilising a qualitative design based on grounded theory and in-depth interviewing the research investigated their “lived” experiences and their choice to encounter then engage with te ao Māori. It is their experiences that I interpret in this thesis as “third space Pākehā experiences”. Through my employment of grounded theory methodology to analyse the korero (stories) I collected, I argue that a transformative process of change occurred for the 13 participants because they became interested and engaged more in ongoing experiences of te ao Māori. I interpreted this process as “Pākehā decolonisation”. In my analysis I found that at the individual level decolonisation helped these Pākehā bridge gaps that emerged as “differences” between te ao Māori and te ao Pākehā which led them to develop a new and enriched understanding of themselves. Their engagement with te ao Māori produced exciting and rewarding experiences, the richness of these is revealed in the storylines. Also, their ongoing experiences moved towards effective strategies to engage in discussions with other Pākehā about te ao Māori, which were respectful to both Māori and Pākehā cultures. I interpreted this development as the “Pākehā educating Pākehā” strategy. My analysis also suggested that five key thematic elements - or what I call five “occurrences” of Pākehā decolon

The place of English language instruction in Māori-medium programmes is a controversial issue. Many Māori-medium schools either exclude it from their curriculum, or pay lip service to it. However, English language instruction is an important element for all Māori-medium schools to consider, as its role will affect the extent to which the students achieve the aim of becoming biliterate. Unfortunately though, how to support the English language growth of Māori-medium students remains an as yet unresolved and under-researched issue. It is this theme that this research seeks to investigate. This Doctoral thesis reports on a multiple case study research project that investigated the English transition programmes of three Māori-medium schools including: a wharekura, a kura kaupapa Māori and a bilingual school. The research implemented a Kaupapa Māori framework and used interviews, classroom observations, and language assessments to explore the subject. The central aim of this project was to examine how these schools arrange their English transition programmes, what issues they face, and how they negotiate them. This research found that the teaching of English in Māori-medium education is an area in which Māori-medium schools have little support, and often struggle to negotiate. Despite this, some programmes offer good quality instruction that contributes to their students achieving high levels of literacy development. This study concluded that there is a relationship between the English transition programme design, and the students’ literacy (English and Māori) development. The higher quality programmes included greater quantities of English instruction, the staff was informed about bilingual education principles and they nurtured closer relationships with their student. Overall, this research found that English language instruction can play a part in Māori-medium education in a way that does not need to detract from the school focus on the learning of te reo Māori. The l

A considerable amount of research has focussed on Māori underachievement in mainstream education. There is, however, much less research that celebrates Māori academic success. Even less has been written about the experiences of adult Māori students who return to study long after leaving school and go on to become academically successful in higher education. This study contributes to the growing body of knowledge regarding Māori academic success at university. It sought to explore the experiences of sixteen adult Māori students who entered university via special admission and went on to attain undergraduate degrees. The study examined the challenges that these individual’s experienced on their way to becoming academically successful and identified the main factors that helped them to achieve educational success. An overarching Kaupapa Māori theoretical framework was employed in this study. A qualitative research methodology was implemented and Kaupapa Māori research principles informed both the research processes and the interpretation of research outcomes. The findings suggest four major factors contributed to the success of the participants in this study: a strong determination to succeed (whāia te iti kahurangi), the extended family (whānau), strong social support networks with peers and faculty (whakawhanaungatanga) and Te Ao Māori (the Māori World). However, some of these same factors were also found to hinder academic success in the university setting. The Manu Tukutuku (kite) model was developed directly from the research findings. In addition to providing a theoretical frame for understanding the experiences of Māori special admission students at university, this model also provides a useful ‘toolkit’ for those wanting to support Māori students within the university context. The implications of this study suggest that New Zealand Universities can better support Māori special admission students by being more inclusive of their cultural capital, by eliminating

The challenges of achieving the potential, which the Treaty of Waitangi offers for a postcolonial present and future, have shaped life in Aotearoa New Zealand over the last four decades. This thesis draws on this history and challenge to consider the practice possibilities for Pākehā counsellors when they work with clients and colleagues of other cultures. It is strongly influenced by the Treaty of Waitangi but seeks not to be limited to a Māori/Pākehā binary. It has been undertaken in the hopes of informing developments in the practice of students seeking to qualify to work as counsellors and more experienced practitioners. The first theoretical foundation for this study is poststructuralism which is considered as a braided stream of theorizing where braids divide and unite. A Foucauldian social constructionism underlies this project, which extends to a consideration of subjectification, agency and positioning theory. This study is also intentionally postcolonial drawing on Said’s seminal works, Orientalism (1979) and Culture and Imperialism (1993) and North American and European writing about identity politics and intersectionality. It views the centring of the Treaty of Waitangi in this land as postcolonial work. These two emphases, poststructuralism and postcolonialism, provide the theoretical base for an exploration of the context of professional counselling practice in Aotearoa New Zealand. Five experienced counsellors constituted a research group who firstly discussed practising as a Pākehā counsellor and then acknowledged their hopes and fears for their practice with clients of other cultures. In later stages of the data generation the participants were invited to join in processes of discourse analysis and deconstruction which produced shifts in practice and practice identity. This study identifies two forms of praxis that might inform a counselling practice which seeks to achieve a postcolonial purpose: these are named as critical discursive praxis and cri