NEW ZEALAND JOURNAL OF EDUCATIONAL STUDIES最新文献

For Jean Herbison, learning in her early 20th century childhood world was relatively uncomplicated and predictable. Life was shaped by unambiguous family, faith and settler colonial prescriptions about how children should behave and what they should become. Approaching the centenary of her birth, children today must navigate a very different society of 'unlimited can'; an achievement society that generates a debilitating compulsion to self-improve (Byung Chul-Han). In this Herbison lecture, I offer a personal reflection on the contemporary 'triangle' of education research, policy and practice in Aotearoa New Zealand. Viewed as a culturally and historically specific 'form of life' (Rahel Jaeggi), I ask whether, over the last thirty five years, this triangle may have unwittingly contributed to a collective failure to give adequate recognition to children's learning. Despite our best intentions, have we simply reified students and in doing so alienated them from learning in all its complexities and dimensions (Knud Illeris)? More than mere acknowledgement of 'the other', recognition theory highlights the importance of socially developed qualities such as confidence, respect and esteem (Axel Honneth) to each child's capacity to develop meaningful relationships to or 'resonance' with an ever accelerating and uncontrollable world (Hartmut Rosa) and the people and communities in it. In practical terms, then, what can we draw on that is already immanent in our research, policy and practice triangle to transform children's institutionalised learning?

Pacific education is an area of priority in Aotearoa New Zealand. It involves the teaching of Pacific students by a workforce that is largely of European origin. Pacific communities value education and have the capability to contribute to the understandings of teachers as they seek to provide the kinds of service that communities want to see. This article reports on a Teaching and Learning Research Initiative (TLRI), Learning From Each Other. Leveraging talanoa as a dialogic research approach, the initiative examines the change value of Pacific voice in enhancing teacher understanding and promoting deliberate action to improve Pacific education. We present findings organised by spaces in which educators enact change using a contextualised revision of Bronfenbrenner's ecological model as a mapping tool. What emerges is a sense of how non-Pacific educators' growing Pacific-informed understandings support Pacific learners in personal, classroom and institutional spaces.

Western literacy theories and models often reflect Eurocentric notions of literacy and literacy practices. In Aotearoa New Zealand, the prevalence of these conceptualisations is linked to issues of power and result in a narrow and inaccurate framing of Māori tamariki (children). In this article Tiritiria, a Māori philosophical view of knowledge, knowledge generation and knowledge exchange is used alongside Webber and Macfarlane's (2020) Mana Model to challenge this dominant framing of literacy. Using the whakataukī 'Ko te mana o te tamaiti te aro o tātou mahi', translated literally as 'Let the mana of the child guide our work', tamariki Māori are (re)positioned as maurea (treasures) to further support the (re)framing of literacies. In this study we focus on listening to the voices of whānau Māori from Te Tai Tokerau (Northland, New Zealand), including the voices of tūpuna (ancestors). Through a developing understanding of tiritiria and an analysis of data sets from Tai Tokerau a nascent definition of literacies, as multitudinous, practical enactments of tirititia, emerged. Findings indicated that Māori literacy practices (both traditional and contemporary) move beyond subject learning, to incorporate multiple interpersonal, cultural, environmental and textual processes of knowledge transfer which affirm the inherent and inherited mana of tamariki.

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

In New Zealand, the architectural design of schools and the spaces where children learn are being innovated to allow for more opportunities for teachers and students to work collaboratively. However, there is a dearth of research that has investigated both teachers' and students' perceptions of the learning spaces. Little attention has been paid to Asian students, who may perceive learning quite differently from their English-only speaking counterparts. This article compares the perceptions of teachers with students, highlighting the group from Asian backgrounds in both innovative with traditional learning spaces. Fourteen Year 5 and 6 primary teachers from traditional and innovative learning environments were interviewed. Additionally, a questionnaire was given to 150 Year 5 and 6 students. The study found that although many of the teachers perceived challenges with noise and distraction in innovative learning environments, this was not as evident in the responses from the students, particularly the Asian students.

There is a conflict between the claims of Māori sovereignty and the imposition of State legislation on Māori children. This conflict of interest has been given very little consideration in the public sphere. This research-informed article speculates that despite legislation ensuring that education attendance is fixed as a legal obligation for all Primary and Secondary aged children, there is urgency to address if conceivably this is a deeply flawed assumption as it contradicts notions of tribal sovereignty. Cautiously, this article does not romanticise past positioning of Māori peoples, nor makes claims to indigenous righteousness, rather moves to suggest that State-led education belongs part of positive outcomes for Māori, however there must be negotiation to the terms and expectations for education attendance. This paper is a catalyst for future orientated discussion aiming to broaden what education can move to become in Aotearoa, New Zealand.