title: "I cannot see my way clear. I cannot see the blackboard": Deconstructing personal failure stories

authors: Kotzé, Elmarie

subjects: autoethnography,

abstract: In this article, a failure identity story of a student counsellor is deconstructed. Self-data on the experiences of her six-year-old self in a school were generated through an outsider witness ceremony, as suggested by White (2007) in Maps of Narrative Practice. The data take the form of a rescued speech poem, as proposed by Speedy (2005). The article reflects on the process of data generation and of using a failure conversation map, as discussed by White (2002) in his paper “Addressing personal failure,” to analyse and deconstruct the failure identity/ies available to the student counsellor. The process of the research, the writing, and the analyses of the failure story contributed to the development of an ethical counselling practice by the student counsellor.

text: "I cannot see my way clear. I cannot see the blackboard": Deconstructing personal failure stories In this article, a failure identity story of a student counsellor is deconstructed. Self-data on the experiences of her six-year-old self in a school were generated through an outsider witness ceremony, as suggested by White (2007) in Maps of Narrative Practice. The data take the form of a rescued speech poem, as proposed by Speedy (2005). The article reflects on the process of data generation and of using a failure conversation map, as discussed by White (2002) in his paper “Addressing personal failure,” to analyse and deconstruct the failure identity/ies available to the student counsellor. The process of the research, the writing, and the analyses of the failure story contributed to the development of an ethical counselling practice by the student counsellor.

year: 2014

title: What happened to educational criticism? Engaging with a paradigm for observation

authors: Locke, Terry

subjects: educational research

abstract: In The Educational Imagination, Elliot Eisner presents a theory of educational criticism and a form of qualitative research in education. Central to his theory is the notion of the connoisseur, a particular kind of observer who, on the basis of certain qualities, can be trusted to write an incisive and illuminating account of an educational setting. The theory is illustrated by a range of examples of educational criticism in practice. This paper reflects on the author's attempt to apply educational criticism in a self-reflexive way in the context of a Teaching and Learning Research Initiative project on teaching literature in the multicultural classroom. A number of questions are raised about observation as a data collection instrument, the ethics of observation and reporting, and ways in which a commitment to dialogue can impact on the textual products of criticism. If the observed teacher is an artist, what might they want to say to the connoisseur observer and how might this talking back affect the criticism itself?

text: What happened to educational criticism? Engaging with a paradigm for observation In The Educational Imagination, Elliot Eisner presents a theory of educational criticism and a form of qualitative research in education. Central to his theory is the notion of the connoisseur, a particular kind of observer who, on the basis of certain qualities, can be trusted to write an incisive and illuminating account of an educational setting. The theory is illustrated by a range of examples of educational criticism in practice. This paper reflects on the author's attempt to apply educational criticism in a self-reflexive way in the context of a Teaching and Learning Research Initiative project on teaching literature in the multicultural classroom. A number of questions are raised about observation as a data collection instrument, the ethics of observation and reporting, and ways in which a commitment to dialogue can impact on the textual products of criticism. If the observed teacher is an artist, what might they want to say to the connoisseur observer and how might this talking back affect the criticism itself?

year: 2009

title: Ngā niho tēte o Pekehāua: An indigenous articulation of governance

authors: Mahuika, Rangimarie

subjects: Indigenous Governance

abstract: This thesis originally set out to examine the structures and models available within New Zealand for a post-settlement tribal governance framework that would meet the Office of Treaty Settlements requirements while empowering the needs and aspirations of Ngāti Rangiwewehi. During the course of the study, as a result of the fast-tracking of our tribal settlement this emphasis changed. With Ngāti Rangiwewehi electing to utilise the government recommended templates for the post-settlement entity, the research shifted to consider the evolution of governance within the tribe, looking at the ways tribal governance had developed from traditional practices to our current governance frameworks. It was anticipated that gaining a deeper understanding of the factors that have shaped and influenced our governance would also give us the necessary insights to adapt the Crown model the tribe had adopted to ensure it was able to meet Ngāti Rangiwewehi’s future aspirations. This belief was grounded in an understanding that prior to the arrival of Pākehā to Aotearoa/New Zealand Ngāti Rangiwewehi, along with all other iwi Māori, had their own systems of Governance. Our governance frameworks, encapsulated within our tikanga and kawa, operated to produce a strong, vibrant, and self-determining society. Through colonisation, and its imposed Western frameworks for governance within Aotearoa New Zealand, traditional Māori frameworks for law and governance were undermined, deconstructed, or marginalised to make way for the civilizing discourses and structures of the Settler, as enforced by the British Crown. Although the dominant system of law and frameworks for governance may have changed, Ngāti Rangiwewehi and Māori desires for self-determination have not.
Against this background the central question of this study has itself evolved, initially contemplating to what extent Ngāti Rangiwewehi might be able to remain self-determining in and through their post-settlement governance arrangements. The overwhelming conclusion the study could not avoid was that any governance approach drawn from the settler-colonial Eurocentric system currently dominant in New Zealand would be incapable of supporting tribal aspirations for self-determination. What was equally evident was the continued determination that the tribe, collectively and individually, maintained to mediate the imposed governance frameworks that interfere in our ability to fully exercise our tino rangatiratanga, or in our iwi-specific context, our tino Rangiwewehitanga. This observation led to the final iteration of the thesis question which asks what frameworks for governance would best empower Ngāti Rangiwewehi to be self-determining in and beyond this post-settlement governance era? Throughout the research what became apparent was the potential to utilise our traditional frameworks for governance, described and encapsulated within this study as Rangiwewehitanga, a decolonial paradigm for tribal governance. Viewed in this way, Rangiwewehitanga expands our understanding of governance beyond the limited perspectives imposed through colonization and requires our people to recognise and return to the wisdom of our ancestral teachings to craft the most appropriate pathways forward.

text: Ngā niho tēte o Pekehāua: An indigenous articulation of governance This thesis originally set out to examine the structures and models available within New Zealand for a post-settlement tribal governance framework that would meet the Office of Treaty Settlements requirements while empowering the needs and aspirations of Ngāti Rangiwewehi. During the course of the study, as a result of the fast-tracking of our tribal settlement this emphasis changed. With Ngāti Rangiwewehi electing to utilise the government recommended templates for the post-settlement entity, the research shifted to consider the evolution of governance within the tribe, looking at the ways tribal governance had developed from traditional practices to our current governance frameworks. It was anticipated that gaining a deeper understanding of the factors that have shaped and influenced our governance would also give us the necessary insights to adapt the Crown model the tribe had adopted to ensure it was able to meet Ngāti Rangiwewehi’s future aspirations. This belief was grounded in an understanding that prior to the arrival of Pākehā to Aotearoa/New Zealand Ngāti Rangiwewehi, along with all other iwi Māori, had their own systems of Governance. Our governance frameworks, encapsulated within our tikanga and kawa, operated to produce a strong, vibrant, and self-determining society. Through colonisation, and its imposed Western frameworks for governance within Aotearoa New Zealand, traditional Māori frameworks for law and governance were undermined, deconstructed, or marginalised to make way for the civilizing discourses and structures of the Settler, as enforced by the British Crown. Although the dominant system of law and frameworks for governance may have changed, Ngāti Rangiwewehi and Māori desires for self-determination have not.
Against this background the central question of this study has itself evolved, initially contemplating to what extent Ngāti Rangiwewehi might be able to remain self-determining in and through their post-settlement governance arrangements. The overwhelming conclusion the study could not avoid was that any governance approach drawn from the settler-colonial Eurocentric system currently dominant in New Zealand would be incapable of supporting tribal aspirations for self-determination. What was equally evident was the continued determination that the tribe, collectively and individually, maintained to mediate the imposed governance frameworks that interfere in our ability to fully exercise our tino rangatiratanga, or in our iwi-specific context, our tino Rangiwewehitanga. This observation led to the final iteration of the thesis question which asks what frameworks for governance would best empower Ngāti Rangiwewehi to be self-determining in and beyond this post-settlement governance era? Throughout the research what became apparent was the potential to utilise our traditional frameworks for governance, described and encapsulated within this study as Rangiwewehitanga, a decolonial paradigm for tribal governance. Viewed in this way, Rangiwewehitanga expands our understanding of governance beyond the limited perspectives imposed through colonization and requires our people to recognise and return to the wisdom of our ancestral teachings to craft the most appropriate pathways forward.

year: 2019