title: Conscientisation and Resistance: Experiences from implementing a culturally responsive pedagogy of relations

authors: Lawrence, Dawn Cherie

subjects: culturally responsive pedagogy of relations

abstract: Consciousness of being part of a particular hegemonic force (that is to say,political consciousness) is the first stage towards a further progressive self –conscious in which theory and practice will finally be one. (Hoare & Smith,1971, p. 333)

Bishop, Berryman, Tiakiwai and Richardson, (2003) state that effective teachers of Māori students “positively and vehemently reject deficit theorizing as a means of explaining Māori students’ educational achievement” (p.95). This fundamental tenet of the Te Kotahitanga Effective Teaching Profile (ETP) moves beyond simply refraining from publicly articulating discourses that pathologise Māori students and their whānau (Bishop et al., 2003; Bishop & Berryman, 2006; Bishop, Berryman, Cavanagh, & Teddy. 2007). For many teachers it is a challenging, ongoing transformative process of critical self-reflection, which touches the very core of their own culture and identity.

This thesis contends that by working to discursively position themselves within a culturally responsive pedagogy of relations, teachers develop classroom practices that have been shown to positively affect outcomes for Māori students. It goes on to suggest that such discursive repositioning might be seen as praxis, with the potential to transform the inequities experienced by Māori within mainstream educational settings. With this understanding, the culture and leadership approach of the school context becomes a greater influence on teachers’ capacity to realize their agency within this pedagogy than any characteristic of the individual.

text: Conscientisation and Resistance: Experiences from implementing a culturally responsive pedagogy of relations Consciousness of being part of a particular hegemonic force (that is to say,political consciousness) is the first stage towards a further progressive self –conscious in which theory and practice will finally be one. (Hoare & Smith,1971, p. 333)

Bishop, Berryman, Tiakiwai and Richardson, (2003) state that effective teachers of Māori students “positively and vehemently reject deficit theorizing as a means of explaining Māori students’ educational achievement” (p.95). This fundamental tenet of the Te Kotahitanga Effective Teaching Profile (ETP) moves beyond simply refraining from publicly articulating discourses that pathologise Māori students and their whānau (Bishop et al., 2003; Bishop & Berryman, 2006; Bishop, Berryman, Cavanagh, & Teddy. 2007). For many teachers it is a challenging, ongoing transformative process of critical self-reflection, which touches the very core of their own culture and identity.

This thesis contends that by working to discursively position themselves within a culturally responsive pedagogy of relations, teachers develop classroom practices that have been shown to positively affect outcomes for Māori students. It goes on to suggest that such discursive repositioning might be seen as praxis, with the potential to transform the inequities experienced by Māori within mainstream educational settings. With this understanding, the culture and leadership approach of the school context becomes a greater influence on teachers’ capacity to realize their agency within this pedagogy than any characteristic of the individual.

year: 2014

title: Waata Kukutai: Rangatira o Ngaati Tiipa 1822-1867

authors: Ewe, Denise Te Tuhi

subjects: Biography

abstract: This thesis examines the life of Ngaati Tiipa rangatira Waata Kukutai (1822-1867), and critiques historical perspectives that have narrowly identified him as merely a Kuupapa loyalist. This study argues that Kukutai’s choices and leadership were driven first and foremost by those things he viewed as crucial to Ngaati Tiipa autonomy and wellbeing. Kukutai was an articulate and well-educated leader of Ngaati Tiipa. Waata was governed by principles of rangatiratanga (chieftainship), mana motuhake (independence) and loyalty to Ngaati Tiipa and to the whenua. He was deeply religious and courageous and was an entrepreneur who sought to protect his people by securing economic independence. This thesis shows how he negotiated colonial structures by forming strategic alliances, and in the process led his people through one of the most turbulent periods in New Zealand history.  

Waata was an enigma shaped by loss, vision and hope for a new future in extraordinary times in New Zealand’s history. Waata was a polarising personality who held fast to his life principles. He withstood immense pressure from other Waikato chiefs during the Waikato invasion. During the Waikato War Waata was most active, carrying letters, food and supplies to colonial soldiers and earned himself and his tribe of Ngaati Tiipa the label of kuupapa. While Waata was not the only ‘friendly chief’ during colonial times he has been the most pillorised in Waikato. Seemingly ignored by many historians is at the same time Waata ensued that Ngaati Tiipa land was never invaded by the colonial troops. Waata’s actions protected his people and his land and maintained his mana motuhake, his sovereignty over his district.

text: Waata Kukutai: Rangatira o Ngaati Tiipa 1822-1867 This thesis examines the life of Ngaati Tiipa rangatira Waata Kukutai (1822-1867), and critiques historical perspectives that have narrowly identified him as merely a Kuupapa loyalist. This study argues that Kukutai’s choices and leadership were driven first and foremost by those things he viewed as crucial to Ngaati Tiipa autonomy and wellbeing. Kukutai was an articulate and well-educated leader of Ngaati Tiipa. Waata was governed by principles of rangatiratanga (chieftainship), mana motuhake (independence) and loyalty to Ngaati Tiipa and to the whenua. He was deeply religious and courageous and was an entrepreneur who sought to protect his people by securing economic independence. This thesis shows how he negotiated colonial structures by forming strategic alliances, and in the process led his people through one of the most turbulent periods in New Zealand history.  

Waata was an enigma shaped by loss, vision and hope for a new future in extraordinary times in New Zealand’s history. Waata was a polarising personality who held fast to his life principles. He withstood immense pressure from other Waikato chiefs during the Waikato invasion. During the Waikato War Waata was most active, carrying letters, food and supplies to colonial soldiers and earned himself and his tribe of Ngaati Tiipa the label of kuupapa. While Waata was not the only ‘friendly chief’ during colonial times he has been the most pillorised in Waikato. Seemingly ignored by many historians is at the same time Waata ensued that Ngaati Tiipa land was never invaded by the colonial troops. Waata’s actions protected his people and his land and maintained his mana motuhake, his sovereignty over his district.

year: 2020

title: Ethical leadership: A multi-study Eastern perspective

authors: Dodamgoda, Nadeeja

abstract: Leadership ethics, shaped by diverse cultures, religious beliefs, and philosophical perspectives, exhibit nuanced differences between Western and Eastern perspectives. Despite these differences, ethical leadership scales predominantly adhere to Western conceptualisations, overlooking the unique cultural nuances of the East. The cultural traditions, philosophical views, and religious beliefs in the Eastern world imply culturally specific ethical leadership characteristics that may not align with Western-centric measures. This underscores the need for a comprehensive conceptualisation and scale development for Eastern Ethical Leadership (EEL) that captures the underlying values specific to the East. Drawing on the culturally implicit leadership theory, this thesis aims to address the following research questions, with an overarching focus on conceptualising and developing a scale for EEL:
(1) What is the current state of ethical leadership literature as it pertains to Eastern countries?
(2) What are the dimensions and measures of ethical leadership which are applicable to Eastern
 countries?
(3) What is the validity of these measures across Eastern countries?
To address these research questions, three major studies were conducted. Initially, a systematic review of literature on EEL was performed, revealing the distinct characteristics of EEL and the cultural and philosophical perspectives that distinguish it from the West. Following the Preferred Reporting Items for Systematic Review and Meta-Analysis (PRISMA) framework, the review identified relevant articles from four academic databases, revealing unique dimensions of EEL. These dimensions include leaders' responsibility and concern for long-term sustainability, aspects often overlooked in existing measures. Notably, while some virtues and values align between Eastern and Western philosophical views, past studies predominantly relied on Western theoretical perspectives to interpret ethical leadership. This underscores the need for measures that authentically capture Eastern cultural distinctions, essential for advancing ethical leadership research amidst the East's growing global influence.
The second study reports a qualitative investigation based on interviews with 21 academics across 15 Asian countries to deepen our understanding of EEL characteristics. Thematic analysis of the interview data unveiled culturally specific elements contributing to the conceptualisation of ethical leadership in the East. The findings highlighted the significance of characteristics identified by interviewees, shaped by the societal context of Asian countries. For example, caring for individuals emerges as a crucial characteristic in collectivist societies, along with demonstrating concern for the welfare of the broader community, particularly in regions facing widespread poverty. Furthermore, the perspectives shared by interviewees offer valuable insights that challenge prevalent Western-dominated views on ethical leadership. 
Thirdly, a robust measure for EEL was developed and validated through a rigorous process. This study encompassed item generation based on literature and qualitative interviews, scale purification, cross-cultural validity testing, and an assessment of the psychometric properties of the scale. The developed scale was then applied to examine its impact on employee voice behaviour, serving as a crucial step in testing its nomological validity and providing valuable insights into the practical implications of EEL. The dimensions of EEL identified, including concern for people and concern for wider views, exclusively reflect the cultural nuances of the East and challenge the broad applicability of Western-centric ethical leadership measures, advocating for a more culturally nuanced understanding.
The thesis challenges the prevailing bias in ethical leadership literature towards the West, offering a culturally grounded measure for EEL that enhances conceptual development. The theoretical and practical implications of the scale are discussed, highlighting its potential to bridge the cultural gap in leadership ethics and contribute to the development of a more inclusive and culturally resonant leadership paradigm. Three separate research articles, derived from the systematic review, qualitative study, and scale development, have been submitted to peer-reviewed journals, reflecting the comprehensive approach taken in this endeavour. The outcomes of this research contribute not only to the academic discourse on ethical leadership but also offer practical insights for organisations operating in culturally diverse contexts.

text: Ethical leadership: A multi-study Eastern perspective Leadership ethics, shaped by diverse cultures, religious beliefs, and philosophical perspectives, exhibit nuanced differences between Western and Eastern perspectives. Despite these differences, ethical leadership scales predominantly adhere to Western conceptualisations, overlooking the unique cultural nuances of the East. The cultural traditions, philosophical views, and religious beliefs in the Eastern world imply culturally specific ethical leadership characteristics that may not align with Western-centric measures. This underscores the need for a comprehensive conceptualisation and scale development for Eastern Ethical Leadership (EEL) that captures the underlying values specific to the East. Drawing on the culturally implicit leadership theory, this thesis aims to address the following research questions, with an overarching focus on conceptualising and developing a scale for EEL:
(1) What is the current state of ethical leadership literature as it pertains to Eastern countries?
(2) What are the dimensions and measures of ethical leadership which are applicable to Eastern
 countries?
(3) What is the validity of these measures across Eastern countries?
To address these research questions, three major studies were conducted. Initially, a systematic review of literature on EEL was performed, revealing the distinct characteristics of EEL and the cultural and philosophical perspectives that distinguish it from the West. Following the Preferred Reporting Items for Systematic Review and Meta-Analysis (PRISMA) framework, the review identified relevant articles from four academic databases, revealing unique dimensions of EEL. These dimensions include leaders' responsibility and concern for long-term sustainability, aspects often overlooked in existing measures. Notably, while some virtues and values align between Eastern and Western philosophical views, past studies predominantly relied on Western theoretical perspectives to interpret ethical leadership. This underscores the need for measures that authentically capture Eastern cultural distinctions, essential for advancing ethical leadership research amidst the East's growing global influence.
The second study reports a qualitative investigation based on interviews with 21 academics across 15 Asian countries to deepen our understanding of EEL characteristics. Thematic analysis of the interview data unveiled culturally specific elements contributing to the conceptualisation of ethical leadership in the East. The findings highlighted the significance of characteristics identified by interviewees, shaped by the societal context of Asian countries. For example, caring for individuals emerges as a crucial characteristic in collectivist societies, along with demonstrating concern for the welfare of the broader community, particularly in regions facing widespread poverty. Furthermore, the perspectives shared by interviewees offer valuable insights that challenge prevalent Western-dominated views on ethical leadership. 
Thirdly, a robust measure for EEL was developed and validated through a rigorous process. This study encompassed item generation based on literature and qualitative interviews, scale purification, cross-cultural validity testing, and an assessment of the psychometric properties of the scale. The developed scale was then applied to examine its impact on employee voice behaviour, serving as a crucial step in testing its nomological validity and providing valuable insights into the practical implications of EEL. The dimensions of EEL identified, including concern for people and concern for wider views, exclusively reflect the cultural nuances of the East and challenge the broad applicability of Western-centric ethical leadership measures, advocating for a more culturally nuanced understanding.
The thesis challenges the prevailing bias in ethical leadership literature towards the West, offering a culturally grounded measure for EEL that enhances conceptual development. The theoretical and practical implications of the scale are discussed, highlighting its potential to bridge the cultural gap in leadership ethics and contribute to the development of a more inclusive and culturally resonant leadership paradigm. Three separate research articles, derived from the systematic review, qualitative study, and scale development, have been submitted to peer-reviewed journals, reflecting the comprehensive approach taken in this endeavour. The outcomes of this research contribute not only to the academic discourse on ethical leadership but also offer practical insights for organisations operating in culturally diverse contexts.

year: 2024-10-15