title: Statutory intervention: perceptions of New Zealand primary school principals and their experiences

authors: Cook, Sheralyn F.

subjects: New Zealand

abstract: Each year, a small number of New Zealand schools are identified as underperforming and require external leadership assistance, usually from the Ministry of Education. This support is implemented through a statutory intervention mechanism aimed to address underpinning issues such as governance and leadership matters, low student academic achievement, issues of finance, and student and staff wellbeing (Ministry of Education, 2017).
While statutory interventions have been enacted in New Zealand since 1994 as a mechanism to ‘turn a school around’, there is little research about what this experience is like for educational leaders, or how it affects their professional and personal lives. Within the turnaround school literature, educational leaders are often positioned as heroic leaders who seek to address students’ low academic performance by changing the school climate and culture, or as servant leaders who devote their life to the school.  There is, however, an omission within this literature on the countervailing pressures school leaders experience while seeking to implement change, and how these pressures affect the professional and personal lives of leaders.
Using Dewey’s theory of experiences, I examined the personal and professional experiences of three state primary school principals who were leading a school in statutory intervention.  The participating principals’ knowledge was lived, contextualised, shaped, and embedded within the professional-knowledge landscape of New Zealand primary schools (Clandinin & Rosiek, 2007).  The stories told by the principals “express their personal understandings” (Elbaz-Luwisch, 2007, p. 367) of their experiences of leading and managing a school during a statutory intervention. 
The principals provided some key insights into their experiences of leading school change through complex, difficult situations. Working with statutory appointees provided a range of challenges for the principals, which included seeking to find common understandings of the issues within the school and the lack of contextual awareness from some appointees.  Complex and challenging issues relating to staff where highlight in the principals narratives.  Staff issues included a lack contextual and cultural awareness, deficit thinking with punitive classroom management systems, low teacher engagement with teaching and learning, resistant to change and traumatised staff.  
The principals also experienced issues professionally and personally.  Working in complex challenging schools resulted in the principals feeling isolated from other leaders. They felt no other principal had experienced nor understood their situation, therefore finding appropriate support and guidance was difficult.  Subsequently, the principals’ health and wellbeing began to suffer with significant consequences on their mental health and wellbeing.  
The principals involved in this study have been shaped and influenced by their experiences (Dewey, 1938). They are not the same principal who entered into a statutory intervention as the principal who emerged from it. Their experiences, the context of their schools and the interactions they had with their statutory appointee and school stakeholders, have influenced and shaped them personally and professionally.

text: Statutory intervention: perceptions of New Zealand primary school principals and their experiences Each year, a small number of New Zealand schools are identified as underperforming and require external leadership assistance, usually from the Ministry of Education. This support is implemented through a statutory intervention mechanism aimed to address underpinning issues such as governance and leadership matters, low student academic achievement, issues of finance, and student and staff wellbeing (Ministry of Education, 2017).
While statutory interventions have been enacted in New Zealand since 1994 as a mechanism to ‘turn a school around’, there is little research about what this experience is like for educational leaders, or how it affects their professional and personal lives. Within the turnaround school literature, educational leaders are often positioned as heroic leaders who seek to address students’ low academic performance by changing the school climate and culture, or as servant leaders who devote their life to the school.  There is, however, an omission within this literature on the countervailing pressures school leaders experience while seeking to implement change, and how these pressures affect the professional and personal lives of leaders.
Using Dewey’s theory of experiences, I examined the personal and professional experiences of three state primary school principals who were leading a school in statutory intervention.  The participating principals’ knowledge was lived, contextualised, shaped, and embedded within the professional-knowledge landscape of New Zealand primary schools (Clandinin & Rosiek, 2007).  The stories told by the principals “express their personal understandings” (Elbaz-Luwisch, 2007, p. 367) of their experiences of leading and managing a school during a statutory intervention. 
The principals provided some key insights into their experiences of leading school change through complex, difficult situations. Working with statutory appointees provided a range of challenges for the principals, which included seeking to find common understandings of the issues within the school and the lack of contextual awareness from some appointees.  Complex and challenging issues relating to staff where highlight in the principals narratives.  Staff issues included a lack contextual and cultural awareness, deficit thinking with punitive classroom management systems, low teacher engagement with teaching and learning, resistant to change and traumatised staff.  
The principals also experienced issues professionally and personally.  Working in complex challenging schools resulted in the principals feeling isolated from other leaders. They felt no other principal had experienced nor understood their situation, therefore finding appropriate support and guidance was difficult.  Subsequently, the principals’ health and wellbeing began to suffer with significant consequences on their mental health and wellbeing.  
The principals involved in this study have been shaped and influenced by their experiences (Dewey, 1938). They are not the same principal who entered into a statutory intervention as the principal who emerged from it. Their experiences, the context of their schools and the interactions they had with their statutory appointee and school stakeholders, have influenced and shaped them personally and professionally.

year: 2021

title: Urban narrative: Value based urban design

authors: Mackness, Kate

subjects: values

abstract: Urban Narrative focuses on the social dimension within urban design which is often overlooked in practice which examines human values and needs as a means to inform design practice. The project  has been working in partnership with two councils  in New Zealand in relation to the social dimension.

text: Urban narrative: Value based urban design Urban Narrative focuses on the social dimension within urban design which is often overlooked in practice which examines human values and needs as a means to inform design practice. The project  has been working in partnership with two councils  in New Zealand in relation to the social dimension.

year: 2019

title: Cloaked in Life and Death: Tangi and Taonga in a Contemporary Māori Whanau

authors: Malcolm-Buchanan, Vincent Alan

subjects: Aotearoa

abstract: This thesis is an examination of tangihanga (indigenous funerary practices) unique to the lived experience of the Māori of Aotearoa New Zealand, drawing on fieldwork undertaken amongst Māori, by a Māori. The introduction and influence of modern practices, ideologies, and articles of significance are considered, in the context of the ongoing traditions of tangihanga, a unique and critical collective occasion. This research navigates a tribally distinct journey by way of familial experiences of death in the Māori world. In particular, this work discusses and elucidates the select materials, objects and taonga (artefacts) observable during our funerary processes, as they engage the rubric of death, burial and initial mourning. 

Part I: speaks to theoretical and methodological aspects pertinent to the scope of the interdisciplinary work undertaken, and intellectually framed, by the disciplines of Anthropology and Tikanga Māori Cultural Studies. This includes participant observation fieldwork; death, ritual, liminality and oral traditions; the marae context; western and indigenous worldviews and epistemologies; as well as compositional mechanisms and tensions. 

Part II: addresses some logistics of tangihanga, and introduces key ethnohistoric and ethnographic reflexions, which lead into select participant interviews that act to inform the work. These provide the anthropological other voice, and explore realities and concepts which are at the same time distinct from, yet similar to, my own.

Part III: relates five brief tangihanga narratives which present genealogically-inflected ethnographies of death, and facilitate discussions pertaining to the core focus of the thesis. Thereafter the substantive chapter material deliberates upon processes and experiences of the arrival of death in the Māori world, as we return to the marae and eventually embrace the final moments of closing the lid of the casket in preparation for interment.

With time, we can see different, innovative ideas and practices being introduced as each new generation, with their respective priorities, subsequently metamorphose the complex rubric of tangihanga. For example, transnational Māori must find new ways to cope with tūpāpaku on foreign shores, and they can also be seen to introduce non-traditional elements when returning tūpāpaku home to Aotearoa. Concern regarding the dietary health of many Māori means we are more aware of the need to reduce fat, salt and sugar intakes, so on many marae meat is becoming leaner, whilst vegetarian and gluten free options are being increasingly considered. Also, premium wall space is diminishing as growing numbers of images arrive with the passing of kin members, so the likes of digital photo albums are being introduced; reflecting increasing new technologies on marae that also includes mobile phones, iPads, laptop computers and so forth. Change seems inevitable and change, in many forms, will continue to encroach on our cultural sensibilities and abodes.

As older generations perpetuate age-old traditions, and younger generations acculturate new priorities, change is no longer on the horizon of our marae, but has arrived to affect tangihanga and marae practices. This said, the Māori remain pragmatic and resilient to the winds of change, and this study shows our ability to adapt, as and where need be, whilst also foreboding future generations be as adaptable and ready to change; at the same time as maintaining core cultural traditions and practices. In its most basic form this thesis shows that whilst it matters what clothes we dress our tūpāpaku in, the taonga displayed, the form of burial vessel chosen, mode of disposal and so forth, the rubric of tangihanga nonetheless prioritises the interests of Maori as a collective, communally sharing the complex logistics and burdens of death, as we celebrate a life lived, and lost, collectively.

This research will primarily consider the use of tangible materials, objects, and artefacts observable in contemporary tangihanga experiences and question how modernising or secular ideologies have impacted funerary practices for 21st century Māori. Throughout the course of this research I also intend to look into:

•	What taonga, materials, and objects are observable at tangihanga and why?
•	Are these items deemed ritually symbolic, and if so how and why?
•	What is the familial and cultural relevance and significance of such items?
•	What (if any) values and ideologies do these items express, transpose and/or communicate?
•	What garments and or taonga are permitted (or not) to adorn the tūpāpaku? Why or why not?
•	Are all types of photographs and/or images permitted to be displayed, if so where, are there restrictions, and if so then what and why?
•	Does the immediate physical environment make any difference to the use of materials, objects and artefacts in funerary practices, and if so how and why?

Twenty-first century Māori continue to hold fast to age-old traditions, at the same time as being flexible and adapting with changing times. This body of work considers aspects of our earlier funerary traditions, and discusses current traditions, before concluding with postulations regarding potential new practices. As Māori and Pākehā of Aotearoa NZ there is much we have yet to learn from each other, and still much more we might share with our other global contemporaries.

Moe mai ra koutou i te moengaroa o te Ariki
He tohu aroha tēnei mō koutou katoa

text: Cloaked in Life and Death: Tangi and Taonga in a Contemporary Māori Whanau This thesis is an examination of tangihanga (indigenous funerary practices) unique to the lived experience of the Māori of Aotearoa New Zealand, drawing on fieldwork undertaken amongst Māori, by a Māori. The introduction and influence of modern practices, ideologies, and articles of significance are considered, in the context of the ongoing traditions of tangihanga, a unique and critical collective occasion. This research navigates a tribally distinct journey by way of familial experiences of death in the Māori world. In particular, this work discusses and elucidates the select materials, objects and taonga (artefacts) observable during our funerary processes, as they engage the rubric of death, burial and initial mourning. 

Part I: speaks to theoretical and methodological aspects pertinent to the scope of the interdisciplinary work undertaken, and intellectually framed, by the disciplines of Anthropology and Tikanga Māori Cultural Studies. This includes participant observation fieldwork; death, ritual, liminality and oral traditions; the marae context; western and indigenous worldviews and epistemologies; as well as compositional mechanisms and tensions. 

Part II: addresses some logistics of tangihanga, and introduces key ethnohistoric and ethnographic reflexions, which lead into select participant interviews that act to inform the work. These provide the anthropological other voice, and explore realities and concepts which are at the same time distinct from, yet similar to, my own.

Part III: relates five brief tangihanga narratives which present genealogically-inflected ethnographies of death, and facilitate discussions pertaining to the core focus of the thesis. Thereafter the substantive chapter material deliberates upon processes and experiences of the arrival of death in the Māori world, as we return to the marae and eventually embrace the final moments of closing the lid of the casket in preparation for interment.

With time, we can see different, innovative ideas and practices being introduced as each new generation, with their respective priorities, subsequently metamorphose the complex rubric of tangihanga. For example, transnational Māori must find new ways to cope with tūpāpaku on foreign shores, and they can also be seen to introduce non-traditional elements when returning tūpāpaku home to Aotearoa. Concern regarding the dietary health of many Māori means we are more aware of the need to reduce fat, salt and sugar intakes, so on many marae meat is becoming leaner, whilst vegetarian and gluten free options are being increasingly considered. Also, premium wall space is diminishing as growing numbers of images arrive with the passing of kin members, so the likes of digital photo albums are being introduced; reflecting increasing new technologies on marae that also includes mobile phones, iPads, laptop computers and so forth. Change seems inevitable and change, in many forms, will continue to encroach on our cultural sensibilities and abodes.

As older generations perpetuate age-old traditions, and younger generations acculturate new priorities, change is no longer on the horizon of our marae, but has arrived to affect tangihanga and marae practices. This said, the Māori remain pragmatic and resilient to the winds of change, and this study shows our ability to adapt, as and where need be, whilst also foreboding future generations be as adaptable and ready to change; at the same time as maintaining core cultural traditions and practices. In its most basic form this thesis shows that whilst it matters what clothes we dress our tūpāpaku in, the taonga displayed, the form of burial vessel chosen, mode of disposal and so forth, the rubric of tangihanga nonetheless prioritises the interests of Maori as a collective, communally sharing the complex logistics and burdens of death, as we celebrate a life lived, and lost, collectively.

This research will primarily consider the use of tangible materials, objects, and artefacts observable in contemporary tangihanga experiences and question how modernising or secular ideologies have impacted funerary practices for 21st century Māori. Throughout the course of this research I also intend to look into:

•	What taonga, materials, and objects are observable at tangihanga and why?
•	Are these items deemed ritually symbolic, and if so how and why?
•	What is the familial and cultural relevance and significance of such items?
•	What (if any) values and ideologies do these items express, transpose and/or communicate?
•	What garments and or taonga are permitted (or not) to adorn the tūpāpaku? Why or why not?
•	Are all types of photographs and/or images permitted to be displayed, if so where, are there restrictions, and if so then what and why?
•	Does the immediate physical environment make any difference to the use of materials, objects and artefacts in funerary practices, and if so how and why?

Twenty-first century Māori continue to hold fast to age-old traditions, at the same time as being flexible and adapting with changing times. This body of work considers aspects of our earlier funerary traditions, and discusses current traditions, before concluding with postulations regarding potential new practices. As Māori and Pākehā of Aotearoa NZ there is much we have yet to learn from each other, and still much more we might share with our other global contemporaries.

Moe mai ra koutou i te moengaroa o te Ariki
He tohu aroha tēnei mō koutou katoa

year: 2014