Children’s literature is potentially a starting point to present critical multicultural concepts to young learners. It may also be a medium through which historical and contemporary ideologies of society are encouraged in the young learners. This process may be viewed as a form of cultural hegemony when the choices of literature and reading materials for children are deliberately selective for content and themes. The study is based on a critical content and thematic analysis of 15 multicultural children’s literature picturebooks. It aims to examine the social construction of culture, characters, and literary genres through the process of critical multicultural analysis. Code categories through content analysis of selected children’s literature picturebooks were formed by both directed and conventional content analysis. These code categories include content with a social justice/equity issue, themes involving inclusivity, discovering new worlds/other cultures, language/ethnicity/religion diversity, and multidimensional characters from minority or marginalised groups. This process provides insight into counter-cultural hegemonic elements in many forms of multicultural literature. Implications are discussed in terms of culturally responsive practice and multicultural education. These multicultural and picturebook narratives provide windows to society, informing readers and learners about diverse cultural experiences.
{"title":"Critical multiculturalism and countering cultural hegemony with children's literature","authors":"Patricia A. L. Ong","doi":"10.15663/wje.v26i1.884","DOIUrl":"https://doi.org/10.15663/wje.v26i1.884","url":null,"abstract":"Children’s literature is potentially a starting point to present critical multicultural concepts to young learners. It may also be a medium through which historical and contemporary ideologies of society are encouraged in the young learners. This process may be viewed as a form of cultural hegemony when the choices of literature and reading materials for children are deliberately selective for content and themes. The study is based on a critical content and thematic analysis of 15 multicultural children’s literature picturebooks. It aims to examine the social construction of culture, characters, and literary genres through the process of critical multicultural analysis. Code categories through content analysis of selected children’s literature picturebooks were formed by both directed and conventional content analysis. These code categories include content with a social justice/equity issue, themes involving inclusivity, discovering new worlds/other cultures, language/ethnicity/religion diversity, and multidimensional characters from minority or marginalised groups. This process provides insight into counter-cultural hegemonic elements in many forms of multicultural literature. Implications are discussed in terms of culturally responsive practice and multicultural education. These multicultural and picturebook narratives provide windows to society, informing readers and learners about diverse cultural experiences.","PeriodicalId":37007,"journal":{"name":"Waikato Journal of Education","volume":"12 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-05-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85129772","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
New Caledonia is a French overseas territory in the South Pacific with a long history of differing attitudes towards independence (Fisher, 2019). The local government aims to challenge French cultural hegemony by building a “New Caledonian School” (Gouvernement de la Nouvelle-Calédonie, 2016). That is, a school in which students are exposed to resources that reflect the realities of the country and allow for marginalised groups to become more visible in the curriculum. It is through this context that this article investigates how children’s literature, in particular picturebooks, began developing in New Caledonia. Children’s literature in New Caledonia is a relatively new phenomenon. Using Gramsci’s theory of hegemony, the paper explains the history of picturebooks in New Caledonia and their role in the curriculum. The official language of New Caledonia is French, but there are also 28 Kanak languages. Surrounded by Anglophone nations, such as Australia and New Zealand, education policies were put in place on this island to introduce English to students from primary school (Bissoonauth-Bedford, 2018). As a result, this article describes and analyses a bilingual picturebook written in French and English by Stephane Moysan (2017), entitled Yana’s Treasure: An Amazing Trip in New Caledonia. In particular, it reviews how this picturebook provides opportunities to bring to consciousness essential elements of Pacific French culture and identity both within and beyond the New Caledonian context.
新喀里多尼亚是法国在南太平洋的海外领土，对独立的不同态度有着悠久的历史(Fisher, 2019)。当地政府旨在通过建立“新喀里多尼亚学校”来挑战法国的文化霸权(government de la nouvelle - cal， 2016)。也就是说，在一所学校里，学生接触到的资源反映了这个国家的现实，并允许边缘化群体在课程中变得更加明显。正是在这种背景下，本文研究了儿童文学，特别是图画书，是如何在新喀里多尼亚开始发展的。新喀里多尼亚的儿童文学是一个相对较新的现象。本文运用葛兰西的霸权理论，解释了新喀里多尼亚绘本的历史及其在课程中的作用。新喀里多尼亚的官方语言是法语，但也有28种卡纳克语。被澳大利亚和新西兰等以英语为母语的国家包围，该岛制定了教育政策，向小学生介绍英语(Bissoonauth-Bedford, 2018)。因此，本文对Stephane Moysan(2017)用法语和英语撰写的双语绘本《Yana的宝藏:新喀里多尼亚的奇妙之旅》进行了描述和分析。它特别回顾了这本图画书如何提供机会，使人们在新喀里多尼亚内外认识到太平洋法国文化和身份的基本要素。
{"title":"Picturebooks in New Caledonia","authors":"F. Boulard","doi":"10.15663/wje.v26i1.903","DOIUrl":"https://doi.org/10.15663/wje.v26i1.903","url":null,"abstract":"New Caledonia is a French overseas territory in the South Pacific with a long history of differing attitudes towards independence (Fisher, 2019). The local government aims to challenge French cultural hegemony by building a “New Caledonian School” (Gouvernement de la Nouvelle-Calédonie, 2016). That is, a school in which students are exposed to resources that reflect the realities of the country and allow for marginalised groups to become more visible in the curriculum. It is through this context that this article investigates how children’s literature, in particular picturebooks, began developing in New Caledonia. Children’s literature in New Caledonia is a relatively new phenomenon. Using Gramsci’s theory of hegemony, the paper explains the history of picturebooks in New Caledonia and their role in the curriculum. The official language of New Caledonia is French, but there are also 28 Kanak languages. Surrounded by Anglophone nations, such as Australia and New Zealand, education policies were put in place on this island to introduce English to students from primary school (Bissoonauth-Bedford, 2018). As a result, this article describes and analyses a bilingual picturebook written in French and English by Stephane Moysan (2017), entitled Yana’s Treasure: An Amazing Trip in New Caledonia. In particular, it reviews how this picturebook provides opportunities to bring to consciousness essential elements of Pacific French culture and identity both within and beyond the New Caledonian context.","PeriodicalId":37007,"journal":{"name":"Waikato Journal of Education","volume":"48 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-05-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87393435","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article proposes a Samoan indigenous philosophical position to reconceptualise the dialogic spaces of talanoa; particularly how talanoa is applied methodologically to research practice. Talanoa within New Zealand Pacific research scholarship is problematised, raising particular tensions of the universal and humanistic ideologies that are entrenched within institutional ethics and research protocols. The dialogic relational space which is embedded throughout talanoa methodology is called into question, evoking alternative ways of knowing and being within the talanoa research assemblage[1] (including the material-world). Samoan epistemology reveals that nature is constituted within personhood (Vaai & Nabobo-Baba, 2017) and that nature is co-agentic with human in an ecology of knowing. We call for a shift in thinking material-ethics that opens talanoa to a materialist process ontology, where knowledge generation emerges through human and non-human encounters. [1] The concept of assemblage developed by Deleuze and Guattari (1987) refers to a process of temporary arrangements or constellations of objects, expressions, bodies, qualities and territories that create new ways of functioning. The assemblage is a multiplicity shaped by a wide range of flows and emerges from the arranging process of heterogenous elements (Livesey, 2010).
{"title":"Re-imagining the dialogic spaces of talanoa through Samoan onto-epistemology","authors":"J. Matapo, D. Enari","doi":"10.15663/WJE.V26I1.770","DOIUrl":"https://doi.org/10.15663/WJE.V26I1.770","url":null,"abstract":"This article proposes a Samoan indigenous philosophical position to reconceptualise the dialogic spaces of talanoa; particularly how talanoa is applied methodologically to research practice. Talanoa within New Zealand Pacific research scholarship is problematised, raising particular tensions of the universal and humanistic ideologies that are entrenched within institutional ethics and research protocols. The dialogic relational space which is embedded throughout talanoa methodology is called into question, evoking alternative ways of knowing and being within the talanoa research assemblage[1] (including the material-world). Samoan epistemology reveals that nature is constituted within personhood (Vaai & Nabobo-Baba, 2017) and that nature is co-agentic with human in an ecology of knowing. We call for a shift in thinking material-ethics that opens talanoa to a materialist process ontology, where knowledge generation emerges through human and non-human encounters. \u0000 \u0000 \u0000[1] The concept of assemblage developed by Deleuze and Guattari (1987) refers to a process of temporary arrangements or constellations of objects, expressions, bodies, qualities and territories that create new ways of functioning. The assemblage is a multiplicity shaped by a wide range of flows and emerges from the arranging process of heterogenous elements (Livesey, 2010).","PeriodicalId":37007,"journal":{"name":"Waikato Journal of Education","volume":"216 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-07-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80364469","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Every poem has a creation talanoa: a story of how it was written. In a Rotuman context, ‘talanoa’ or story, can either be a ‘rogrog/o’ or ‘hanuju’. From conception to final drafting, the creation hanuju can reveal the often-volatile relationship between a poet’s internal self-talk and external historical and contemporary experiences. Memories (shaped by external experiences) will feed mulling, reliving, and reimagination (internal self-talk) and can consequently and impulsively set off the content, tone, form, and literary techniques of a poem into unanticipated directions. It is not uncommon for a poet to step away from a stanza and reflexively ask, ‘How did I get here?!’ Other external factors of poetic crafting are the social and political climate of the time of writing, the purpose and specifications of a commissioned task, and research. Research is necessary if a poem insists on wandering into ragged and unfamiliar territory. Of all these factors, current socio-political climate is perhaps the most influential in mobilising communities and individuals to engage in creative thinking and writing. This article is a one-way (because as a reader, you are not in the position to interrupt me) hanuju of my creative process of writing the poem Writing each other during COVID-19 and the concurrent event(s) of the BLM movement. This hanuju critically discusses the themes of remember-ing obedience, mov-ing over in honour of disobedience, and conced-ing power that emerged as a vison for unity and kotahitanga. In essence, this hanuju is largely a story of disobedience: a celebration of my mapiga (grandmother) Lilly’s gift of Rotuman language storytelling and the centring of the Rotuman language in a poem written for a predominantly mixed audience in the Waikato region of Aotearoa.
{"title":"The hanuju of writing each other in Aotearoa during COVID-19 and the coexisting event(s) of the BLM (Black Lives Matter) movement","authors":"Mere Taito","doi":"10.15663/wje.v26i1.773","DOIUrl":"https://doi.org/10.15663/wje.v26i1.773","url":null,"abstract":"Every poem has a creation talanoa: a story of how it was written. In a Rotuman context, ‘talanoa’ or story, can either be a ‘rogrog/o’ or ‘hanuju’. From conception to final drafting, the creation hanuju can reveal the often-volatile relationship between a poet’s internal self-talk and external historical and contemporary experiences. Memories (shaped by external experiences) will feed mulling, reliving, and reimagination (internal self-talk) and can consequently and impulsively set off the content, tone, form, and literary techniques of a poem into unanticipated directions. It is not uncommon for a poet to step away from a stanza and reflexively ask, ‘How did I get here?!’ Other external factors of poetic crafting are the social and political climate of the time of writing, the purpose and specifications of a commissioned task, and research. Research is necessary if a poem insists on wandering into ragged and unfamiliar territory. Of all these factors, current socio-political climate is perhaps the most influential in mobilising communities and individuals to engage in creative thinking and writing. \u0000 This article is a one-way (because as a reader, you are not in the position to interrupt me) hanuju of my creative process of writing the poem Writing each other during COVID-19 and the concurrent event(s) of the BLM movement. This hanuju critically discusses the themes of remember-ing obedience, mov-ing over in honour of disobedience, and conced-ing power that emerged as a vison for unity and kotahitanga. In essence, this hanuju is largely a story of disobedience: a celebration of my mapiga (grandmother) Lilly’s gift of Rotuman language storytelling and the centring of the Rotuman language in a poem written for a predominantly mixed audience in the Waikato region of Aotearoa.","PeriodicalId":37007,"journal":{"name":"Waikato Journal of Education","volume":"10 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-07-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86241111","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Dei! Me da dei ena noda yavu ni bula (Strong! Let us be firm on our foundational values and philosophies of life)","authors":"Unaisi Nabobo Baba","doi":"10.15663/wje.v26i1.839","DOIUrl":"https://doi.org/10.15663/wje.v26i1.839","url":null,"abstract":"","PeriodicalId":37007,"journal":{"name":"Waikato Journal of Education","volume":"67 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-07-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73608310","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Kabini F Sanga, Martyn Reynolds, Adreanne Ormond, Pine Southon
Understanding, articulating and managing relationality, the state of being related, is a central feature of research, teaching and other people-centred matters in the Pacific. Although various groups in this diverse region, Indigenous and otherwise, bring their own concepts and protocols to relationships, physical, social and spiritual connection are salient. Connection is most visible between people but also extends to other entities, including land. Recent events have accelerated the significance of connections constructed in virtual space, such as through conference calls augmented to facilitate presentation and discussion. This phenomenon, relatively new in Pacific academic practice, re-draws attention to relationality in a novel context. In this article we look at one such initiative through the lens of relational leadership to understand the role of leadership in the deliberate curation of a virtual space. The setting is the inaugural Wellington southerlies virtual tok stori. This event, attended by over 90 students and academics from across the region, is discussed through the experiences of four of the events’ instigators who were also active during the session as co-presenters, chair and Hautohu Matua or advisor. The discussion examines how the experience of Pacific orality affected our (re)framing of leadership in a digital space. Our learning points to ways relationality may be invoked, enabled and shaped by dialogic, relational leadership in virtual spaces so as to mediate limitations and construct new possibilities in a world where technology is fast affecting the ways we gather information and communicate one with another.
{"title":"Pacific relationalities in a critical digital space: The Wellington southerlies as a leadership experience","authors":"Kabini F Sanga, Martyn Reynolds, Adreanne Ormond, Pine Southon","doi":"10.15663/WJE.V26I1.780","DOIUrl":"https://doi.org/10.15663/WJE.V26I1.780","url":null,"abstract":"Understanding, articulating and managing relationality, the state of being related, is a central feature of research, teaching and other people-centred matters in the Pacific. Although various groups in this diverse region, Indigenous and otherwise, bring their own concepts and protocols to relationships, physical, social and spiritual connection are salient. Connection is most visible between people but also extends to other entities, including land. Recent events have accelerated the significance of connections constructed in virtual space, such as through conference calls augmented to facilitate presentation and discussion. This phenomenon, relatively new in Pacific academic practice, re-draws attention to relationality in a novel context. In this article we look at one such initiative through the lens of relational leadership to understand the role of leadership in the deliberate curation of a virtual space. The setting is the inaugural Wellington southerlies virtual tok stori. This event, attended by over 90 students and academics from across the region, is discussed through the experiences of four of the events’ instigators who were also active during the session as co-presenters, chair and Hautohu Matua or advisor. The discussion examines how the experience of Pacific orality affected our (re)framing of leadership in a digital space. Our learning points to ways relationality may be invoked, enabled and shaped by dialogic, relational leadership in virtual spaces so as to mediate limitations and construct new possibilities in a world where technology is fast affecting the ways we gather information and communicate one with another.","PeriodicalId":37007,"journal":{"name":"Waikato Journal of Education","volume":"8 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-07-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"72935597","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Learning online from home bubbles through the use of information communication technology (ICT) stretches the engagement and enactment of vā (relational connections) between students and lecturers as well as Pacific people in the community. In this paper, talanoa is used to capture students’ online learning experiences and their perceived understanding of connections. Such experiences are embodied in people’s interactions, conversations, problem-solving, knowledge sharing and exchange of ideas and practice. As the vā space online between lecturer and student as well as people in the community is physically mama’o (distanced), the perceived space of learning connection raises concern over ethics and practice. Engaging in open talanoa of the uncertainties linked to online interactions within the post-Covid context and the place of vā ethics can lead to talanoa mālie that highlight possibilities and solutions.
{"title":"COVID-19 muddles talanoa and vā: Perceived connections and uncertainties","authors":"S. Laulaupea'alu","doi":"10.15663/wje.v26i1.771","DOIUrl":"https://doi.org/10.15663/wje.v26i1.771","url":null,"abstract":"Learning online from home bubbles through the use of information communication technology (ICT) stretches the engagement and enactment of vā (relational connections) between students and lecturers as well as Pacific people in the community. In this paper, talanoa is used to capture students’ online learning experiences and their perceived understanding of connections. Such experiences are embodied in people’s interactions, conversations, problem-solving, knowledge sharing and exchange of ideas and practice. As the vā space online between lecturer and student as well as people in the community is physically mama’o (distanced), the perceived space of learning connection raises concern over ethics and practice. Engaging in open talanoa of the uncertainties linked to online interactions within the post-Covid context and the place of vā ethics can lead to talanoa mālie that highlight possibilities and solutions.","PeriodicalId":37007,"journal":{"name":"Waikato Journal of Education","volume":"20 2 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-07-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73202470","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Covid-19 has had a major impact on collectivist cultures and their means of social interaction and maintaining contact with those in their wider community. This has particularly been the case for Pacific peoples living in diaspora, with Covid-19 preventing travel home and social distancing and forced lockdowns restricting the ability to gather. This has also impacted vā, the Pacific concept of ‘relational space’ critical to connectivity and maintaining relationships. This paper explains the creation of virtual faikava; online meeting environments in which Pacific kava users meet, maintain vā, connect with those at home and in the wider diasporic community and learn, while consuming their traditional beverage kava.
{"title":"The virtual faikava: Maintaining vā and creating online learning spaces during COVID-19","authors":"Todd M Henry, S. Aporosa","doi":"10.15663/wje.v26i1.775","DOIUrl":"https://doi.org/10.15663/wje.v26i1.775","url":null,"abstract":"Covid-19 has had a major impact on collectivist cultures and their means of social interaction and maintaining contact with those in their wider community. This has particularly been the case for Pacific peoples living in diaspora, with Covid-19 preventing travel home and social distancing and forced lockdowns restricting the ability to gather. This has also impacted vā, the Pacific concept of ‘relational space’ critical to connectivity and maintaining relationships. This paper explains the creation of virtual faikava; online meeting environments in which Pacific kava users meet, maintain vā, connect with those at home and in the wider diasporic community and learn, while consuming their traditional beverage kava.","PeriodicalId":37007,"journal":{"name":"Waikato Journal of Education","volume":"98 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-07-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74251480","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Danny Jim, Loretta Joseph Case, Rubon Rubon, Connie Joel, Tommy Almet, Demetria Malachi
Education in Oceania continues to reflect the embedded implicit and explicit colonial practices and processes from the past. This paper conceptualises a cultural approach to education and leadership appropriate and relevant to the Republic of the Marshall Islands. As elementary school leaders, we highlight Kanne Lobal, a traditional Marshallese navigation practice based on indigenous language, values and practices. We conceptualise and develop Kanne Lobal in this paper as a framework for understanding the usefulness of our indigenous knowledge in leadership and educational practices within formal education. Through bwebwenato, a method of talk story, our key learnings and reflexivities were captured. We argue that realising the value of Marshallese indigenous knowledge and practices for school leaders requires purposeful training of the ways in which our knowledge can be made useful in our professional educational responsibilities. Drawing from our Marshallese knowledge is an intentional effort to inspire, empower and express what education and leadership partnership means for Marshallese people, as articulated by Marshallese themselves. Introduction As noted in the call for papers within the Waikato Journal of Education (WJE) for this special issue, bodies of knowledge and histories in Oceania have long sustained generations across geographic boundaries to ensure cultural survival. For Marshallese people, we cannot really know ourselves “until we know how we came to be where we are today” (Walsh, Heine, Bigler & Stege, 2012). Jitdam Kapeel is a popular Marshallese concept and ideal associated with inquiring into relationships within the family and community. In a similar way, the practice of relating is about connecting the present and future to the past. Education and leadership partnerships are linked and we look back to the past, our history, to make sense and feel inspired to transform practices that will benefit our people. In this paper and in light of our next generation, we reconnect with our navigation stories to inspire and empower education and leadership. Kanne lobal is part of our navigation stories, a conceptual framework centred on cultural practices, values, and concepts that embrace collective partnerships. Our link to this talanoa vā with others in the special issue is to attempt to make sense of connections given the global COVID-19 context by providing a Marshallese approach to address the physical and relational “distance” between education and leadership partnerships in Oceania. Like the majority of developing small island nations in Oceania, the Republic of the Marshall Islands (RMI) has had its share of educational challenges through colonial legacies of the past which continues to drive education systems in the region (Heine, 2002). The historical administration and education in the RMI is one of colonisation. Successive administrations by the Spanish, German, Japanese, and now the US, has resulted in e
在2018年IQBE项目启动之前，马朱罗主岛的大多数学校领导之前都没有相互建立合作伙伴关系。我们的主要教育目的是获得西部学校和学院协会(WASC)的认证，这是美国学校的认证委员会。WASC的认证决定了我们的工作和关系，马朱罗的许多学校领导感到了相互竞争的压力。我们，这篇论文的作者，分享了我们的集体网站，重点介绍了我们的学校领导经验，以及我们如何从我们自己的祖先知识中获得力量，使“我们”能够相互合作，与我们的老师，社区以及PSS合作;这是我们过去从未意识到的合作伙伴关系。马绍尔语和马绍尔语教育的文献匮乏，正是我们想通过分享我们的思考和经验来弥补的。为了推动我们的教育实践，我们强调Kanne global，这是一种专注于我们的优势、集体社会责任和福祉的文化方法。在很长一段时间里，没有对小学领导进行正式的培训。学校校长和副校长的任命主要是根据具有本科学历的学术成绩。作为首批15名学校领导的一部分，我们参与了专业培训计划，即学校领导研究生证书(GCSL)，该计划最初在所罗门群岛发展后，根据我们的情况进行了调整。GCSL由南太平洋大学(USP)教育研究所(IOE)协调。GCSL被视为RMI学校领导的相关和适当的培训方案，是亚洲开发银行(ADB)资助的旨在“改善北太平洋部分地区优质基础教育”(IQBE)方案的一部分。GCSL由当时的主任Irene Taafaki博士、协调员Yolanda McKay以及南太平洋马岛管理学院(USP)校区的管理人员在马岛管理学院的主岛Majuro进行管理。通过GCSL的提供，作为学校领导的我们被鼓励重新思考和提取我们自己的文化宝库，并与我们祖先的知识联系起来，这些知识一直为我们提供力量。这种思考和实践受到我们教育领导者的鼓励(Heine, 2002)。我们认为，一个反映马绍尔人生活经历的文化肯定和文化背景框架是非常需要的，它可以打破西方和东方政府遗留下来的固有殖民过程，这些殖民过程影响了马绍尔群岛的教育体系(Heine, 2002)。Kanne global是一种利用传统导航的方法，它需要为RMI的我们提供当今教育挑战的解决方案。要了解太平洋地区的教育，就必须将其置于历史和文化的背景中。我们在RMI中也是如此(Heine, 2002;Walsh et al.， 2012)。马绍尔群岛位于太平洋上，是密克罗尼西亚的一部分。它是以18世纪英国船长约翰·马歇尔的名字命名的。16世纪，西班牙人探索了马岛群岛的环礁。1885年，德国试图殖民这些岛屿，但没有成功。日本在1914年控制了马岛，但在第二次世界大战期间的几次战斗之后，美国从他们手中夺取了马岛。1947年，联合国将该群岛与马里亚纳群岛和卡罗琳群岛一起定为美国托管领土(Walsh et al, 2012)。RMI的教育反映了德国、日本和现在的美国殖民政府的教育。在世纪之交之前，太平洋地区的正规教育反映了西方的价值观、做法和标准。在此之前，教育是非正式的，不受正规学习机构的约束(Thaman, 1997)，口头传统被用作传播与父母、祖父母、曾祖父母一起生活的习俗和习俗的媒介。正如Jiba B. Kabua(2004)所暗示的那样，任何“关于教育的讨论必然是关于文化的讨论，任何关于教育的政策也是关于文化的政策”(第181页)。要促进其中一个而不促进另一个是不可能的，要理解其中一个而不理解另一个也是不合逻辑的。重新思考教育应该是什么样子，与课堂相关的教学策略，与父母和社区互动的方式——这些重新思考都是在我们的文化方法和框架内进行的。我们为在我们的情况下提供一种与教育相关和适当的文化框架的集体努力属于非殖民化的政治努力。 这意味着我们所提供的不仅是有用的，而且还可以作为一种工具来质疑和确定现有的事物是否限制和阻碍了我们的文化，或者它们是否促进和突出了文化思想和概念，这是与教育有关的文化的重要讨论(Kabua, 2)
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