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Equity in action starts with a leader's critical consciousness in relation to their identities, ideologies, and positionalities. In this essay, the following factors: ideologies, identities, and positionalities are explained and emphasized as they are essential factors that impact equity work. Leaders who center equity must explore their own critical consciousness through an equity lens so that they prioritize equity at the forefront while leading, collaborating, and making decisions in their leadership positions. The positionality of leaders is also critical on how they use their power to influence their community and amplify the voices of the underrepresented. One subset of the findings, Equity in Action, from my dissertation, "Asian American Community College Presidents: The Power of Identities, Ideologies, and Positionalities" is included in this essay. To set the foundation of the dissertation, the SEL framework, also known as the shared equity leadership framework (Kezar et al., 2021) is used to analyze how leaders build their own capacity in equity work. In addition, my positionality and development as an equity leader are reflected in this essay.

This research overview outlines the catalyst for a proposed research project which stems from an interest in trauma and its effects, particularly in early childhood. It argues that there should be a stronger focus on Trauma Informed Practice in Aotearoa New Zealand, with two foci-firstly in ITE programmes, empowering graduating kaiako with the tools to support tamariki who have trauma through pedagogical practice, so that they can work in collaboration with external services rather than relying on them. Secondly, with the creation of a model to measure trauma which is designed for use in Aotearoa New Zealand, takes into consideration te Tiriti o Waitangi, the history of colonisation in this country and the specific needs of Maori.

Maori and Pacific learners in Aotearoa New Zealand have been identified as 'priority learners' by the Ministry of Education. The 'Pacific picturebook project' is ongoing research focussed on picturebooks selected to support the languages, cultures, and identities of Pacific learners in keeping with our government, Teaching Council and Ministry of Education expectations. This phase of the research was located in a kindergarten where teachers and children identify as Maori, Pakeha and from several Pacific Island nations. Teachers shared a selection of Pacific picturebooks with the children and recorded their own and the children's responses to them over a kindergarten term. Thematic analysis of data showed that Pacific picturebooks were significant pedagogical tools for language learning, to support identity, and to contribute to the kindergarten's emergent and localised curriculum. These findings clearly illustrate what pedagogy looks like when it is entrenched in key documents relevant to early learning in this country.

This paper outlines the development of a new Indigenous research methodology: Indigenous Literature Re-view Methodology (ILRM). In the rejection of the idea that Western, dominant forms of research 'about' Indigenous peoples are most valid, ILRM was developed with aims to research in ways that give greater emphasis to Indigenous voices and knowledges, foregrounding Indigenous ways of being, doing and knowing. The advantages of ILRM include identifying themes as 'relevant' as opposed to 'common'. This method is based on relatedness, which is framed by Aboriginal ontology, axiology and epistemology, or ways of being, ways of doing and ways of knowing. Describing and employing ILRM to re-view Indigenous Australian boarding school literature, it was found there is a modest but robust body of research that has emerged in the past 20 years. Sixty-six written sources (i.e. journal articles, reports, theses and books) which were published in 2000 onwards and focussed on a topic of contemporary Indigenous boarding schooling were analysed. Sources that included a chapter or section on boarding as part of a publication focussed on other topics were not included in this re-view. Seven major themes emerged, including home, student experience, transitions, access, staff, health and evaluation. This paper focusses on the development and use of ILRM as an Indigenous methodology for researchers in Indigenous fields of study.

A multitude of educational programs attempt to facilitate young people's engagement with ideas and practices of active citizenship. For young Aboriginal and Torres Strait Islander or Indigenous people in Australia, such interventions are often subject to complex experiences of senses of belonging and non-belonging. This paper responds to calls from researchers to develop better understandings of young Indigenous people's own senses and practices of belonging and to better understand the ways in which these perspectives and practices are spatially influenced at the level of local communities, 'country' and cultural groupings, and within larger state, national or transnational settings. Their testimonies illustrate the tensions that young Indigenous people must navigate in a settler colony that has never truly recognised Indigenous sovereignty but show that sovereignty remains intact. Focus groups were conducted with 58 young Indigenous people in Melbourne and regional Victoria who were participating in an Indigenous youth leadership program designed to foster formal and informal active citizenship practices, and to nurture a strong, affirming sense of Indigenous identity. The testimonies of these participants provide valuable insights into educational sites as spaces in which young people experience a spectrum of weak to strong senses of belonging. They also provide insights into the possibilities of engaging the challenges faced by many young Indigenous people in educational settings, challenges that include race discordance and exclusion, deficit discourses and gaps and distances in educational practice. They highlight the need to recognise the aspirations of young Indigenous people and the capacities of colonial education systems to meet them, and the imperative to celebrate young Indigenous identities in meaningful, non-tokenistic ways.

At the heart of sustainability is the relationship between humans and the planet. The binary of anthropocentric or ecocentric worldviews appears to be powerful in defining this relationship. Sustainability requires nuanced approaches which go beyond simple binaries, and therefore a dialectic approach which works to synthesise the binaries may be helpful. This paper draws on Maori cultural understandings of fire to trouble the ecocentric versus anthropocentric binary. Maori oral traditions of fire identify the connections between people and the planet and see people as part of fire and fire as part of people. By exploring Maori oral traditions, it is possible to see fire as more than purely an element that contributes to environmental problems and reveals the pedagogical potential of campfires to reignite the relationship between humans and the planet.

Background: Historical trauma and cultural loss resulting from colonialism have contributed to educational and health disparities among Pacific youth. Recognizing the protective factors is essential for mitigating disparities and enhancing the overall well-being of these youth. Objective: This review provides evidence about the current state of youth development among Pacific youth. Methods: We conducted a systematic review of the literature published between 2010 and 2020, including the fields of education, social, psychological, and medical sciences. We employed qualitative data analysis of 35 peer-reviewed studies. Results: The majority (69%) of the studies focused on program interventions among 10-19-year-old youth at-risk primarily in New Zealand among Maori (51%) and in the U.S. among Native Hawaiians and Pacific Islanders (46%). Health interventions were common in Hawai'i, while the New Zealand studies focused more on measuring youth resilience. Among the three outcomes identified, health/well-being was the most studied area, followed by social-emotional, and cognitive development. The outcomes suggest mainly positive effects on health and well-being, socio-emotional, and cognitive development related to Pacific youth. Conclusions: While the last decade has seen a growth of culturally anchored programs, more research is needed to account for wider social, economic, and political dynamics that impact youth development, which was largely unaccounted for in the extant studies. There is a need for broader developmental frameworks that would, first, align with the context and culture of the youth's community, and second, expand our horizon of the developmental patterns as they occur in diverse sociocultural contexts.

Studies have found early detection of autism is protective for an individual and their family. Fewer Pacific children are diagnosed with autism compared with non-Pacific children, and those who have significantly higher needs, suggesting an undercount of those diagnosed. The purpose of this study was to explore any association between parental education and autism in Pacific children living in Aotearoa, New Zealand. This was a national cross-sectional study using data from New Zealand's Integrated Data Infrastructure, including Pacific and non-Maori non-Pacific children in the 2013 Census. A novel method was employed to capture autism, while years of parents' education was estimated from their highest attained qualification level. Apposite regression models were used to analyse the relationship between parental education and autism. We found that autism was identified in 1.1% of Pacific children compared with 1.6% of non-Maori, non-Pacific children. A year of education among parents of Pacific children was associated with increased identification of autism (odds ratio = 1.10; 95% confidence interval = 1.06-1.15). The findings show education plays a positive role in receiving a diagnosis for Pacific autistic children but suggest a systemic failure to support Pacific parents to navigate existing health systems for themselves or their children.

As in many countries, for decades in Aotearoa (New Zealand), we have heard the story of the Pacific and Maori achievement gap in mathematics. This has become a widely accepted part of beliefs constructed across multiple communities about students and schools and who can do and learn mathematics successfully. A common response by policy makers and educators alike is to fix the problem of those deemed academically bleak by putting in place a range of interventions. In this article, we challenge the positioning of Pacific students as a problem to be fixed and instead focus on how we can address the practices inherent in historical forms of institutionalised racism related to colonisation. We use an Indigenous research model - Tivaevae - to develop an exemplary case study of the teachers and students from one low socio-economic urban school as they were involved in conscientisation and the reconstitution of educational practices to privilege indigenous knowledge systems. The findings highlight one model of how teachers and students can change institutionalised Western world practices in the mathematics classroom. We argue that the shift to honouring indigenous knowledge systems and a strength-based approach provided opportunities for Pacific students to learn mathematics in ways that supported them to build strong mathematical dispositions, and rather than being assimilated, retain their cultural identity.

Decades of research has documented the consequences of allocating school students into a hierarchy of classes with narrow ranges of mathematics attainment, a process known as streaming, tracking, setting, or "ability" grouping. The purported benefits of streaming are inconsistent and disputed, but the harms are clear, in particular, (1) the limiting curriculum often available in low streams and (2) the loss of self-confidence that results from being positioned in a low stream. Building on this foundation, we discuss streaming in mathematics as tied to systemic racism in Aotearoa New Zealand, where the harmful effects of streaming fall most heavily on Maori and Pasifika students. Previous analyses of race and streaming have focused primarily on the racial composition of streamed classes, bias in stream allocation, and racialised teacher expectations in streamed settings. In contrast, we focus on the emotional consequences of streaming, arguing that streaming produces racialised emotions of shame and entitlement as unintended but predictable consequences. We illustrate the racialised production of entitlement and shame through collaborative storying, interweaving our own biographies with a re-analysis of student interviews from two prior studies.

This paper explores children's understandings of Acknowledgement to Country practices and Aboriginal knowledges. Guided by the relational lenses of respect, responsibility and reciprocity, we conducted focus groups with children across five Australian early education centres. We found that Acknowledgement practices were evident through recitation of their Acknowledgement to Country, engaging with artefacts, and/or discussion of artworks. Secondly, children demonstrated emerging understandings about place names, the symbolic use of flags for places and people, and Australian plants and animals. Thirdly, Aboriginal cultures as living cultures were evident in temporal discussions about people and culture. Finally, imaginative play implied efforts to make sense of Aboriginal concepts and language. Across the study, children were active in experimenting with ideas in their own meaning making. Acknowledgement to Country was not a moment in the day; rather, it was embedded throughout the day through routines, storytelling, play and creative activities, all designed to foster learning.

This literature review investigates tools used to assess self-regulation at school entry and to inform recommendations for use in Aotearoa New Zealand. We were particularly interested in identifying self-regulation screening tools that had been developed from Indigenous frameworks to enhance likelihood of culturally empowering assessment. APA PsycInfo and Clarivate Web of Science databases were searched for articles on self-regulation screening at school entry. Screening tools were included if they met the following criteria: available in English or te reo Maori (the two predominant written languages of Aotearoa New Zealand); appropriate for children aged 5-6 years; and focus on self-regulation or contain a component assessing self-regulation. 39 screening tools which met the criteria were identified. Overall, most tools were developed from a Euro-American perspective and many were deficit- and/or clinically-focused. Issues with translating screening tools to other cultures are discussed, specifically in the context of Aotearoa New Zealand.

Educational psychology remains constricted by Westernised science's universalising views. The teaching about emotions and their expression is a critical element at the core of educational psychology, but the underpinning ontology and theories appear to be largely unexamined. The importance of educational psychology was highlighted by the COVID-19 pandemic, and with wellbeing initiatives accumulating, now, more than ever before, educational psychology research and practice in Aotearoa New Zealand must be called to account. Most existing programmes derive from anthropological, psychological and observation-based approaches, unquestioningly proposing that we all feel emotions because of, or in response to, certain occurrences in our lives. Dare we question this 'given' through a decolonising or cross-cultural lens? Maori values, holistic concepts and the diverse ways of knowing and being with emotion need to be considered as Aotearoa New Zealand looks beyond the dominant discourse of current SEL. In classrooms every day, practitioners discern how to discuss and respond to emotions, their own and those of the students in their care. This article invites educators to critique their own understandings of emotions and considers ways to challenge educational psychology and the practice of teaching about emotions to acknowledge the culturally diverse classroom contexts of Aotearoa New Zealand.

The study was a pilot intervention to develop Year 5-8 students' close reading and writing of literary texts using the T-Shape Literacy Model (Wilson and Jesson in Set Res Inf Teach 1:15-22, 2019). Students analysed text sets to explore how different authors use language to engender mood and atmosphere. The study used a single-subject design logic for repeated researcher-designed and a quasi-experimental, matched control group design for repeated standardised measures of reading and writing. Nine teachers and their classes participated. The schools were part of a large school improvement programme using digital tools and pedagogy to accelerate students' learning participated that the authors were research-practice partners in. The schools all served low socio-economic status communities and the majority of students were Maori (51%) and Pacific (28%). There was a large effect size on the overall score for the researcher-designed measure (effect size = 1.00) and for the close reading of single texts sub-score (effect size = 0.90). There was a moderate-to-high effect for students' identification of language features (effect size = 0.75) but no significant effect on their synthesis scores. Students in the intervention significantly outperformed matched control group students in the standardised writing post-test (effect size = 0.65) but differences for the standardized reading comprehension test were not significant (effect size = 0.15). Results overall suggest the approach has promise for improving the metalinguistic knowledge, literary analysis and creative writing of younger and historically underserved groups of students.

Marginalised and ousted from the New Zealand education system, 70% of youths apprehended for offending and appearing in a New Zealand Youth Court or Rangatahi Court experiencing complex needs are not engaged in education, employment, or training (Oranga Tamariki, Oranga Tamariki. (2020). Quarterly report - September 2020). This article reports findings from a broader PhD study investigating the educational experiences of 10 rangatahi Maori (Maori youth) aged 15-17 years apprehended for serious youth offending and excluded from mainstream education. Drawing on matauranga Maori (Maori knowledge) and kaupapa Maori, notions of indigenous resilience are used to unpack the rangatahi Maori participants' responses to negative educational experiences in the mainstream English medium secondary school education system. This article posits that resilience was evident when the rangatahi Maori exercised tino rangatiratanga (sovereignty) through boldness (a characteristic of Tu-mata-uenga the guardian of war), resistance and liminality to reject educational spaces where they perceived they were underserved, discriminated against, and marginalised. Changing the negative Maori student exclusion and disengagement statistics in mainstream education is critical. To address the exclusion statistics, classroom practitioners could be more responsive to rangatahi Maori experiencing complex needs by recognising their experiences and understanding their responses to those experiences. Understanding how resilience as resistance, liminality, and boldness is understood within te ao Maori (the Maori world) perspectives will enable a more culturally responsive approach to working with these rangatahi Maori in mainstream education.

There is increasing concern raised for youth not in education and employment or training (NEET). Subsequently there is an increased demand for both education and health services that support the development of positive youths' identities, socioemotional and cognitive developmental needs, through youth mentoring strategies (Rhodes & DuBois, Current Directions in Psychological Science 17(4):254-258, 2008). Youth mentoring programmes are largely underpinned by Eurocentric approaches lacking consideration of diverse cultural needs of multi-ethnic under-served youth (Larson & Ngo, Journal of Adolescent Research 32:3--10, 2017). This article draws on data from a participant observational study highlighting how youth mentoring practice underpinned by a range of key Indigenous psychological constructs can be nurtured to improve classroom practice for kaiako (teacher, instructor). The context of investigation is focused on a youth mentoring programme in a tertiary learning environment at a large urban city of Aotearoa New Zealand that explored culturally responsive, sustaining and safe youth mentoring practice for Maori and Pacific/Pasifika rangatahi excluded from mainstream compulsory education.

This article draws attention to shifting educational discourses on the two texts of the 1840 treaty: te Tiriti o Waitangi and the Treaty of Waitangi. Policy and resource conversations in education reveal subtle strategic shifts in use of an invented idea of "treaty principles"--from standing in for and attempting to reconcile the two language texts, to a focus on the specific language of te Tiriti o Waitangi with reference to so-called principles to support contemporary application. Tracing these changes assists our teachers and educators in developing a critical understanding of the language employed in education policy and teaching resources. Examining these shifts with students also provides "teachable moments" about the politics of treaty discourse.

In this paper we discuss ongoing challenges for Maori-medium initial teacher education in addressing conceptual, linguistic and pedagogical tensions that impact on developing mathematics education programmes. These include the small pool of applicants with the necessary linguistic and cultural knowledge required to teach in Maori-medium settings. Maori-medium schooling has the dual goals of providing a learning environment where Maori ways of knowing and being are taken for granted and students have access to international notions of academic success. However, many Maori-medium initial teaching education applicants have learnt mathematics in English and have had varying levels of access to Maori practices that could be taught alongside mathematics. To address these challenges, we utilise the cultural symmetry model to guide the design and delivery of Maori-medium initial teacher education tasks using wayfinding. Thereby illuminating Maori practices and school mathematics curriculum simultaneously.

Healthcare in Aotearoa New Zealand is changing with the aim of becoming truly universal. Development of a new curriculum model in the education of health professionals can aid this goal through increased focus on community needs and flexibility for multiple health professional registrations. Universal healthcare and disability support are promoted as a defining feature of Aotearoa New Zealand, yet inequities are blatantly evident, with increasing calls for equity. Complexity of the issue and the multitude of stakeholders favour action research founded on Vision Matauranga, a problem-solving philosophy which embraces the potential for innovation of Maori -- people, knowledge and resources. Action research embraces collaboration with stakeholders to identify and implement solutions. Government ministries determine policy, with Responsible Authorities accrediting educational institutions, which in turn provide educational programs. Changing what and how students learn can increase their understanding of equity and community needs when they become practitioners, with the voice of service users being paramount.

There are challenges making connections between language use and mathematics in mathematics education. A lack of connections between the two domains can have negative consequences on student learning and performance. The challenges in statistics classrooms, where language and contexts are important as a medium of instruction, have received little scrutiny. This article reports on collaborative research carried out in three largely Pasifika-dominated year 12 classes. Specifically, we explored the language resources and strategies that appear to enhance the statistical understanding of Pasifika students. Findings from the teacher reflection aspect of the study indicated that some strategies to incorporate student language and communicative resources in their learning worked better than others. Teachers may need to re-evaluate their teaching practices, especially if part of their population is learning English as a second language.

In this study, the Computer Science (CS) education in K-12 of the countries in the "Asia-Pacific region", which are among the top 10 in PISA, and CS education of Türkiye were investigated. PISA is conducted to assess science, mathematics, and reading skills. PISA, which is carried out every 3 years by the OECD, evaluates 15-yearold students. When the countries that have been successful in PISA are examined, it has been observed that the number of countries in the "Asia-Pacific region" in the top 10 has increased in recent years. In this study, data analysis was done with document analysis, which included PISA results and reports, OECD reports, computer science curriculum of countries, and academic studies on PISA and computer science education. As a result of the data obtained, the countries' CS education was compared to identify successful practices. Also, the countries' practices in computer science education were compared to Türkiye, and implications were made about the effects of such works on PISA results.

It is essential that teachers are prepared to teach te reo Maori speaking children so that Maori tamariki enjoy equal and equitable opportunities to succeed as Maori (Education & Training Act, 2020). This article draws on research undertaken for my master's degree which investigated teacher preparedness to teach te reo Maori speaking children in mainstream primary schools. Key findings included an awareness of how language and culture impact on identity and educational outcomes. Although participants acknowledged the absolute necessity that te reo Maori and tikanga Maori are included in all aspects of the education setting, they also reported that tikanga Maori is a more comfortable space to be in than te reo Maori as there were clear connections to their own values. Four key themes emerged from the findings which I promote in this paper as key factors for teacher readiness to teach reo Maori speaking children. These are: Kia rite (be prepared), Kia hono (be connected); Kia tatatiako (be culturally competent and responsive) and, Kia whakauruuru (be integrative). This article discusses the four factors listed above and implications for tamariki, their whanau, teachers and Initial Teacher Education (ITE) providers.

The Ministry of Education document "Action Plan for Pacific Education" 2020-2030 is a government commitment to transform outcomes for Pacific learners and their families. Key Shift 5 of this Action Plan focuses on valuing, growing, and retaining "teachers, leaders, and educational professionals with diverse Pacific heritages" (Ministry of Education, 2020a, p. 38). This professional inquiry explored what Key Shift 5 looks like within the Resource Teaching service. A literature review examined ethnic minority leadership in education, specifically looking at the enablers and barriers. The Pacific research method, talanoa, was used to give voice to the lived experiences of four ex-Resource Teachers: Learning and Behaviour (RTLB). Findings from this inquiry acknowledge the misrepresentation of Pacific at decision making spaces and highlight benefits and advantages Pacific RTLB bring to their roles. The importance of support from senior management was indicated by all participants as a key factor in valuing, growing, and retaining "teachers, leaders, and educational professionals with diverse Pacific heritages".

America is known as the Land of Opportunity, yet one may ask, "Opportunity for whom?" Black/African American, Hispanic/Chicano/a/x/ Latino/a/x, Native American/American Indian, Asian American, and Pacific Islander along with other traditionally and historically underrepresented groups have experienced being marginalized in the United States as well as the school systems within our society. Since the inception of the concept of schooling in the United States, public education has had a minimal acknowledgment of historically and traditionally marginalized groups as contributors to the cultivation and development of the United States. It's beyond time to redesign our educational system to reflect a system that will contribute to a "true" and sustainable democracy. This will require social justice educators with the capacity to teach our youth the complete truth of their cultural and ethnic imprint within the history and fabric of our country.

The majority of Pasifika students at the University of Otago come from other parts of New Zealand and have to adapt to studying and living in an environment that does not have a strong Pacific culture. These changes potentially affect their education experience and academic performance. Students may form social networks through religious institutions or student associations. Using a brief (10-15 minute) survey, we investigated how religiosity, social provision, and social anxiety as ethnic minorities are associated with perceived academic stress among Pasifika students in our department. We recruited 54 Pasifika students from a cohort of 101 students: 20 male, 33 female, and 1 akava'ine. Male students had higher academic stresses related to academic expectation than female students. Religiosity, social provision, and avoiding interaction with New Zealand European people were all associated with perceived academic stress in our cohort. Students preferred seeking social support from Pasifika friends and family members, and academic support from academic staff, tutorials organised by the University's Pacific Islands Centre, and friends. In conclusion, social factors are associated with academic stress of Pasifika students in the University of Otago. Institutions need to establish strong support infrastructure for ethnic minority students as they may have additional stressors which may affect their study.

Through the creation of a matauranga Maori framework, termed Te Kunenga, this review has investigated how Maori teachers and Maori students have experienced inclusion in English-medium schools in Aotearoa New Zealand. Reviewed literature included qualitative published research and government reports from 2004-2022, when Ministry-led initiatives and policies focused on supporting Maori to achieve success as Maori, an era I have termed Te Ao Marama. The findings of this review show that Maori exclusion in schools continues to persist, particularly for kaiako Maori. The findings in this review identify the need for further research into the intersectionality of Maori identities and experiences in primary and secondary English-medium schools. Furthermore, this review emphasises the importance of biculturalism in English-medium schools and the inclusion and belonging of Maori to academic success.

Education within Aotearoa has not effectively engaged Pasifika students (Ministry of Education, 2023a), and has led to Pasifika students being less likely to continue to tertiary level education (Ministry of Education, 2023b). This review focuses on the published literature about factors that improve the conditions of schooling in Aotearoa to facilitate higher levels of engagement in Pasifika students. For this paper, 20 studies that were carried out in Aotearoa secondary schools with Pasifika students were collected. These studies were then analysed to understand what factors increased their engagement in secondary school. The findings suggest that student-teacher relationships, teachers' perceptions of Pasifika students, and effective implementation of culturally responsive pedagogies have the greatest impact on Pasifika student engagement in their secondary school career.

This paper examines how kaiako (teachers) view professional learning and development training (PLD) in structured literacy (SL) in a Maori-medium immersion context. Through interviews with kaiako in a kura kaupapa Maori (Maori-medium educational setting) who teach students in Years 1-6, and images of the literacy environment to capture some of the literacy practices in classrooms, participants share their perspectives on their PLD training. The findings revealed some of the difficulties kaiako face, such as limited resources and working within a standardisded curriculum, whilst attempting to implement changes based on their PLD training. The findings highlight the need for support from all stakeholders (including policy makers and the school leadership team) to successfully implement SL in Maori-medium settings. The need for further resources in Maori-medium settings and the challenge of making changes to a standardised curriculum also emerged from the study. Finally, the findings indicate some of the potential benefits of PLD in SL for Maori-medium educators and akonga (students), such as an understanding of how the brain learns to read, some of the key elements of reading success, and instructional principles for effective literacy instruction.

This research paper asks what Maori educators want Pakeha outreach teachers to know when working with tamariki Maori on the autism spectrum with high, complex needs. A review of the literature noted a shortage of specialists who can speak te reo Maori and practice in a culturally responsive way. Three Maori educators participated in semi-structured interviews as part of this qualitative research, addressing what Pakeha outreach teachers need to know to be culturally responsive to Maori. The following themes emerged: Maori environments are relationally inclusive and involve whanau; outreach teachers should respect te reo and tikanga; and outreach teachers should practice with humility as part of a team. These themes emerge within the context of a chronic shortage of Maori specialists. Most of the specialists working with tamariki Maori are non-Maori. In order to meet their needs Pakeha outreach teachers need to be able to work with tamariki Maori and their whanau in a culturally responsive way. Understanding cultural hegemony and its impact on education is an area in need of further discussion if outreach teachers are to understand the concept of humility and its importance for Maori.

Our everyday language use is mostly intuitive (Lieberman, 2000), in the sense of tacit and automatic, and it reveals ourselves in what we say and how we say it. In this study I use the interaction order--the idea that social facts such as identity are constituted by social interaction--to interpret a research interview that was threatened by my assumptions. My assumptions were aligned with the culture order of the New Zealand, in which the dominant English-origin culture assumes its ways of being as ordinary or neutral, while the minority Maori culture must, in effect, become bicultural. Early in the interview, my assumptions fractured the participant's presentation of his identity. The participant, Nik, was one of eleven volunteers for follow-up interviews to a larger survey study about language attitudes and practices in New Zealand. Using interactional sociolinguistics, I show how our interactions during the interview exemplified the dialectic between two intuitions about language use: our moral commitment to successful interaction and our everyday reliance on normative interactional structures. As Nik introduced and elaborated on his Maori heritage, mutual misunderstandings developed during which I fractured his reflection of his identity, which we had to negotiate in order that the interview continue. As the interview ended, Nik took the floor to tell a short story in which he overcame my fractured reflection of his self by presenting how he was accepted by Maori. The narrative not only enabled me to better recognize who he was, but also enabled me to recognize how his narrative transcended the dialectical tension between interactional aims and normative structures in interaction.

Growing interest in Pacific issues has meant a surge in Pacific research across the globe. Sadly, some research on Pacific people has been done without Pacific knowledge, wisdom and culture. As Pacific researchers, we understand the importance of outputs that interweave our ancestral and cultural wisdom, whilst centring and privileging our people's narratives. Through the birth of our Moanaroa Pacific Research group, we explore the importance of a research collective which decolonises and re indigenises research as we know it.

Across the globe universities are reckoning with issues of diversity, equity and inclusion. In Aotearoa (New Zealand), conversations have centered around decolonization and indigenization to assist with diversifying the workforce, reducing inequities and building inclusive cultures. This article presents case studies from three libraries and their steps toward indigenization. While each is traversing a unique path, and at different stages, they share common themes. Te Tiriti o Waitangi (The Treaty of Waitangi) forms the basis of the work and sets the tone for reciprocal partnerships between Maori (indigenous peoples of Aotearoa) communities and the respective libraries. Themes of recruitment and retention of Maori staff, the commitment of senior leaders to indigenization and allyship, and the active promotion of te reo Maori (Maori language) and tikanga Maori (Maori convention, practice, protocols) are explored. Key lessons learned throughout each library's indigenization journey form the basis of a challenge to other leaders in how they might take action toward indigenization within their own institutions.

This article draws from a Teaching and Learning Research Initiative research project that aimed to explore how three early childhood centres support children to experience and learn about their local area, including its stories, geology, biodiversity, and cultural meanings. The project helps children envision socioecological futures. This article focuses on one of the research settings that participated in this study, Pakuranga Baptist Kindergarten, and how the pedagogy of listening and an unhurried approach to learning supports children to deepen both their understandings of and connection to place.

This article documents the first phase of an Action Research project that examines how teachers can inquire with young people into critical moments across their schooling journey. Each year, approximately 3000 young people aged from 13 years to 16 years are directed to continue their schooling in Alternative Education sites in New Zealand. More than 60% are Maori young people. Most arrive in Alternative Education with just referral documents detailing the negative reasons for exclusion. Teachers are expected to make a fresh start with re-engaging young people in learning, while the stories young people hold closest remain largely unspoken. Six teachers volunteered to plan inquiries that give voice to students' schooling experiences. The findings from this research should inspire a shift in schooling practices, particularly for those who are marginalised. Data from the first phase revealed that the teachers' critically informed outlooks, their considered responses to the complexity of lived experience, and finding cultural reference points were all central to formulating their inquiry. Moreover, the teachers embraced Action Research as a professional learning opportunity. In turn, these approaches closely reflect a philosophy of pedagogy found in Alternative Education that make for potentially messy but, nevertheless, liberating inquiries.

Catalysed by conversations amongst a group of colleagues, this article is an initial exploration of what happens to women academics aged 60+ who work in a university in Aotearoa New Zealand. This work is an example of when academic theories, in this case feminism, are called forth by real-world experiences - in this case, increasing academic job insecurity, catalysed by post-pandemic economic shortfalls. We blend together personal anecdotes and feminist analysis to show how women's academic careers, which are commonly constrained by motherhood in their younger years, are also curtailed at the senior end by processes of voluntary/involuntary retirement, as and when demanded by adverse fiscal conditions.

Following the recent claims lodged at two universities in Aotearoa New Zealand alleging the existence of racism, there has been scepticism towards the professed commitments by universities to create an inclusive and safe environment for Indigenous Maori. As a Kaupapa Maori-informed study, we (a group of Maori and Tauiwi scholars) employed tenets of Critical Race Theory to examine how the representation of Maori is racialised and subordinated in university strategic documents. We located five predominant discourses portraying different mechanisms that reify whiteness in university practices such as the selective interpretation of Te Tiriti articles, targeted recruitment of Maori, framing of Maori as dependent on the Crown to succeed, commodification of matauranga Maori, and avoidance of conversations about structural racism, colonisation, and racial equity. Our findings suggest that university strategic goal statements need to incorporate a critical race analysis, or else risk perpetuating practices that fall short of challenging the status quo.

Research suggests that achieved ethnic identity has positive implications for the adjustment of Adolescents of Color. However, researchers know very little about whether (or how) the impact of achieved ethnic identity extends into college years. To explore this, our study examined the effects of ethnic identity on both social and academic adjustment of Students of Color at two large public research universities with distinct enrollment characteristics. Using multiple group analyses, we tested and confirmed the developmental significance of Phinney's conceptualization of achieved ethnic identity. In both university contexts, achieved ethnic identity related to academic adjustment for Students of Color. We found no differences in regression paths between the two institutional contexts, supporting the assertion that achieved ethnic identity plays a prominent role in student success for minoritized students across college contexts. Our study extends Phinney's theory of ethnic identity development to the study of college adjustment.

In Aotearoa New Zealand stark social class inequities persist between Maori (Indigenous) and Pacific people and the Pakeha (New Zealand European) majority. These inequities are apparent in domains including education, income, health, and incarceration. The article explores the relationship between streaming (tracking) and historically rooted ethnic inequalities in one diverse urban setting. Drawing survey, assessment, and administrative data from 450 eighth-grade students across three multicultural secondary schools, we ask how school mathematics reinforces or disrupts social-class divisions between majority Pakeha and minoritized Maori and Pacific students. Students entering secondary school imagined their future careers in ways that were already strongly differentiated by race, class, and gender. Tracking students into racially stratified mathematics classes reinforced such inequalities through a self-reinforcing interaction between aspirations and mathematics achievement.