title: Colonial versus ancestral legacy: The assertion of culture and identity through public arts in Kirikiriroa/Hamilton

authors: Kiff, Shirin

subjects: Ethnography

abstract: This thesis is an ethnography of Hamilton. It focuses on the role of public arts as a cultural regeneration tool and their function in shaping the community(s) in Kirikiriroa/Hamilton through building a sense of place and identity. As a qualitative study, I conducted nine semi- structured interviews with public art artists, art advocates and residents to explore the relational context within which the development and transmission of meaning takes place, a process which is central to culture and identity. The primary purpose of the research interviews was to gain insight into the factors that motivate arts organisers and planners to direct valuable limited resources into public art projects and its observable outcomes. The second purpose of the interviews, conducted while walking to public artworks in the city centre with six participants, was to examine the effect of public art on the public.
My methods also include tracking press reviews, monitoring comments and posts on social media and institutional debates involving residents, artists, and public authorities concerning public arts. I also recorded data by taking photographs and recording field notes of my observations during and after the fieldwork process. Data gathering was also enhanced by the large-scale collection of written materials and resources, including public art publications and HCC policy documents. Taken together, these research methods allowed me to investigate whether Hamilton had achieved its goals in its cultural regeneration efforts. In my analysis, I discuss the role of public art and its association with place and consider how artworks may antagonise Māori-Pākehā relationships or otherwise emphasis residents’ sense of place.
Biculturalism and monoculturalism narratives appear to dominate public arts with the purpose of invoking either a colonial legacy or ancestral legacy while the politics of multiculturalism continue to jockey for place. Colonial legacy refers to the glorifying of colonial achievements while ancestral legacy in this context refers to Māori assertion of history, culture and identity. Particularly, in this research, ancestral legacy belonging to local hapū, Ngāti Wairere. Participants’ narratives reveal four overarching themes, 1) the publics’ resistance to the making of colonial places through public art, 2) Ngāti Wairere struggles to assert ancestral legacy through public arts, 3) the need for ethnically diverse artworks to create and maintain ethnically diverse places, and 4) a yearning for a collective identity represented through public arts. Hamilton’s public artworks are variously perceived as a superficial representation of Māori culture, identity and history, a reminder of a colonial binary discourse, the colonised versus the coloniser, an assertion of either a Māori ancestral legacy or a colonial legacy or, minimally, a nod to multiculturalism. Nevertheless, my research shows that participants engagement with these artworks reveal a yearning for a local collective identity that is still a work in progress.

text: Colonial versus ancestral legacy: The assertion of culture and identity through public arts in Kirikiriroa/Hamilton This thesis is an ethnography of Hamilton. It focuses on the role of public arts as a cultural regeneration tool and their function in shaping the community(s) in Kirikiriroa/Hamilton through building a sense of place and identity. As a qualitative study, I conducted nine semi- structured interviews with public art artists, art advocates and residents to explore the relational context within which the development and transmission of meaning takes place, a process which is central to culture and identity. The primary purpose of the research interviews was to gain insight into the factors that motivate arts organisers and planners to direct valuable limited resources into public art projects and its observable outcomes. The second purpose of the interviews, conducted while walking to public artworks in the city centre with six participants, was to examine the effect of public art on the public.
My methods also include tracking press reviews, monitoring comments and posts on social media and institutional debates involving residents, artists, and public authorities concerning public arts. I also recorded data by taking photographs and recording field notes of my observations during and after the fieldwork process. Data gathering was also enhanced by the large-scale collection of written materials and resources, including public art publications and HCC policy documents. Taken together, these research methods allowed me to investigate whether Hamilton had achieved its goals in its cultural regeneration efforts. In my analysis, I discuss the role of public art and its association with place and consider how artworks may antagonise Māori-Pākehā relationships or otherwise emphasis residents’ sense of place.
Biculturalism and monoculturalism narratives appear to dominate public arts with the purpose of invoking either a colonial legacy or ancestral legacy while the politics of multiculturalism continue to jockey for place. Colonial legacy refers to the glorifying of colonial achievements while ancestral legacy in this context refers to Māori assertion of history, culture and identity. Particularly, in this research, ancestral legacy belonging to local hapū, Ngāti Wairere. Participants’ narratives reveal four overarching themes, 1) the publics’ resistance to the making of colonial places through public art, 2) Ngāti Wairere struggles to assert ancestral legacy through public arts, 3) the need for ethnically diverse artworks to create and maintain ethnically diverse places, and 4) a yearning for a collective identity represented through public arts. Hamilton’s public artworks are variously perceived as a superficial representation of Māori culture, identity and history, a reminder of a colonial binary discourse, the colonised versus the coloniser, an assertion of either a Māori ancestral legacy or a colonial legacy or, minimally, a nod to multiculturalism. Nevertheless, my research shows that participants engagement with these artworks reveal a yearning for a local collective identity that is still a work in progress.

year: 2021

title: Examining Culturally Responsive Leadership: An investigation into how one school leader, in a primary school setting, provides culturally responsive leadership that ensures Maori students achieve

authors: Ford, Therese

subjects: Culture

abstract: Addressing the achievement disparities that exist within New Zealand education between Maori and non-Maori is a major government priority and is identified by the Ministry of Education as being a critical challenge for school leadership (Ministry of Education, 2008a). Therefore, an important question for school leaders to contemplate is: How do we raise Maori student achievement and eliminate the ‘gap’, or more specifically, what are the teaching and leadership practices that will make a difference? The research project presented in this thesis examines how one school leader, in a mainstream primary school setting, provides culturally responsive leadership practice that ensures Maori students achieve. This case study was conducted within a kaupapa Maori theoretical framework and used a mixed methods approach that incorporated the triangulation of quantitative and qualitative data. Quantitative data included student achievement data in reading, while qualitative data collection and analysis included school documents, participant observations of the principal, a series of semi-structured interviews and a stimulated recall interview with the principal and focus group interviews with the school leadership team and a group of teachers. The literature reviewed highlighted the centrality of culture in education, the implications for relationships and interactions between teachers and students that are born out of cultural deficit theorising and the potential culturally responsive teaching practices hold for students from minority groups. It also identified a series of effective leadership practices that enable school leaders to influence classroom teaching and have a subsequent impact on student outcomes. The case study school reflects a mainstream primary school context where the majority of Maori students are achieving at or above national expectations in reading. The findings indicate that the principal is implementing many of the practices that characterise effective leadership in successful schools. The principal’s leadership practice is guided by her understandings of culturally responsive leadership, which emphasises the importance of developing quality relationships and quality teaching and learning. Consequently, she has focused her leadership practice on three interrelated strategies that reflect this theorising. The strategies include: prioritising the development of relationships with and between school stakeholders, establishing systems and structures to support the development of relationships and creating a school culture of learning where teachers reject deficit theorising, accept ownership for the performance of students, implement culturally responsive teaching practices and are critically reflective about their practice. This study suggests that further research examining culturally responsive leadership in mainstream education is needed to provide a more comprehensive profile of a culturally responsive leader in the New Zealand context. However, this report does provide an interesting point for reflection and discussion amongst school leaders who want to raise Maori student achievement and reduce disparities.

text: Examining Culturally Responsive Leadership: An investigation into how one school leader, in a primary school setting, provides culturally responsive leadership that ensures Maori students achieve Addressing the achievement disparities that exist within New Zealand education between Maori and non-Maori is a major government priority and is identified by the Ministry of Education as being a critical challenge for school leadership (Ministry of Education, 2008a). Therefore, an important question for school leaders to contemplate is: How do we raise Maori student achievement and eliminate the ‘gap’, or more specifically, what are the teaching and leadership practices that will make a difference? The research project presented in this thesis examines how one school leader, in a mainstream primary school setting, provides culturally responsive leadership practice that ensures Maori students achieve. This case study was conducted within a kaupapa Maori theoretical framework and used a mixed methods approach that incorporated the triangulation of quantitative and qualitative data. Quantitative data included student achievement data in reading, while qualitative data collection and analysis included school documents, participant observations of the principal, a series of semi-structured interviews and a stimulated recall interview with the principal and focus group interviews with the school leadership team and a group of teachers. The literature reviewed highlighted the centrality of culture in education, the implications for relationships and interactions between teachers and students that are born out of cultural deficit theorising and the potential culturally responsive teaching practices hold for students from minority groups. It also identified a series of effective leadership practices that enable school leaders to influence classroom teaching and have a subsequent impact on student outcomes. The case study school reflects a mainstream primary school context where the majority of Maori students are achieving at or above national expectations in reading. The findings indicate that the principal is implementing many of the practices that characterise effective leadership in successful schools. The principal’s leadership practice is guided by her understandings of culturally responsive leadership, which emphasises the importance of developing quality relationships and quality teaching and learning. Consequently, she has focused her leadership practice on three interrelated strategies that reflect this theorising. The strategies include: prioritising the development of relationships with and between school stakeholders, establishing systems and structures to support the development of relationships and creating a school culture of learning where teachers reject deficit theorising, accept ownership for the performance of students, implement culturally responsive teaching practices and are critically reflective about their practice. This study suggests that further research examining culturally responsive leadership in mainstream education is needed to provide a more comprehensive profile of a culturally responsive leader in the New Zealand context. However, this report does provide an interesting point for reflection and discussion amongst school leaders who want to raise Maori student achievement and reduce disparities.

year: 2010

title: The Moral Requirement for Digital Connectivity

authors: Munn, Nicholas

subjects: COVID-19

abstract: Crises illustrate the value of digital connectedness. When our physical routines are disrupted, having alternative options to connect with others is important. Yet there are clear divisions in access to the internet, and in the distribution of the skills required to take advantage of the internet. I argue that the COVID-19 pandemic is but one example of a more general idea; that everyone has a moral claim to internet access. We ought to use this opportunity to address the continued inequities in internet access and use amongst our population.

text: The Moral Requirement for Digital Connectivity Crises illustrate the value of digital connectedness. When our physical routines are disrupted, having alternative options to connect with others is important. Yet there are clear divisions in access to the internet, and in the distribution of the skills required to take advantage of the internet. I argue that the COVID-19 pandemic is but one example of a more general idea; that everyone has a moral claim to internet access. We ought to use this opportunity to address the continued inequities in internet access and use amongst our population.

year: 2021-09-03