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Item North Korean refugee students’ strategy of school engagement and its impact on identity in South Korea: “aspiration towards an inter-Korean identity through a process of being one of them.”(Taylor and Francis Group, 2024-03-04) Kim H; Kim KAs of December 2023, 34078 North Korean refugees live in South Korea, raising concerns about social exclusion and marginalization. A Straussian grounded theory study analysed the experiences of 17 female North Korean refugees in South Korea, highlighting a disparity between their legal rights and everyday participation, especially in education. Educational inequality for North Korean refugee students persists, stemming from academic deficits and institutional barriers. To cope, they employ a strategy of ‘being one of them’, aiming to blend in as South Korean peers while concealing their heritage. This approach fosters confidence and supportive relationships, aspiring the development of an inter-Korean identity that values their North Korean heritage and embraces a sense of belonging in South Korea. The study sheds light on the necessity of adopting a social perspective in multicultural education, emphasizing the importance of intergroup dialogue in promoting inclusive representation of North Korean refugee students within the educational setting.Item E tipu ana te mana tāngata : supporting the development of leadership to enhance the quality of Māori students' learning in bicultural schools in New Zealand : a thesis presented in partial fulfilment of the requirements for the degree of Doctor of Education at Massey University, Manawatu, New Zealand(Massey University, 2019) Dow, Susan RosemaryThe quality of Māori students’ learning in bicultural schools in New Zealand can be likened to the skeleton of a great moa in a Canterbury museum depicted in a poem written by Curnow (1979). Once vibrant and carefree, the moa was now unable to stand without the support of scaffolding. The egg beside it was cracked and glued together, devoid of life and hope. Many Māori students experience education like this. Their innate learning capacity has become extinct. Their learning is propped up by the scaffolding of remedial supports, their potential cracked and broken. Too few Māori students stand independently upright in their learning. Glen Colquhoun (1999) recently wrote a poem, “The trick of standing upright here is to use both feet” in response to Curnow’s lament. The feet can be likened to cultural perspectives. Māori in mainstream schools are commonly expected to stand one footed in a monocultural Eurocentered environment that is unnatural to them. Leaders must learn to make room for the other foot, the Māori centered understanding of the world on which Māori students can more naturally lean. This will eliminate the need for support and prepare students for active learning. Colquhoun (1999) continues “The art of walking upright here is the art of using both feet. One is for holding on. One is for letting go”. Leading in this manner, moving between the worlds of each foot, will help support students experience quality learning. The mana tangata, the power and authority, or efficacy (H. Tomlins-Jahnke & Mulholland, 2011), of leaders and learners will grow. Most mainstream schools are led by Pākehā in New Zealand. Therefore leading Māori students to first stand and then walk on two feet requires leaders to achieve a high level of personal cross cultural competency. I am a Pākehā woman working in a bicultural Christian school. I conducted three phases of action research to support quality teaching and learning for Māori students. I then used autoethnography to construct an evocative and analytical account of the research, including the deep reflections needed for me to make sense of the cultural interactions.Item Artefacts, stories & photographs : do they work as a tool for cultural understanding & humanitarian learning? : a thesis presented in partial fulfilment of the requirements for the degree of Master of Education in Adult Education at Massey University(Massey University, 2005) Taylor, JaneThis thesis is a qualitative, ethnographic study, which examines the assumption that at the heart of worthwhile teaching and learning is our shared humanity. Artefacts, stories and photographs are explored as vehicles through which learners critically examine and share their cultural learning and perceptions of what is significant and valuable. In this way artefacts, stories and photographs provide a conduit for learning between and among people of diverse cultures. I believe such learning celebrates our shared humanity, which is deliberately defined in positive terms as "the best that encompasses the collective quality and characteristics of all people including kindness, compassion, empathy, humility, caring and thoughtfulness" Learning that celebrates our humanity may be considered a positive force and humanitarian in nature. In the context of this thesis I speak of and describe humanitarian learning as "the development of understanding of self and others through the sharing of personal, cultural and social experiences that exemplify the attitudes and values needed for responsible citizenship and dignified relationships. Rich sources of ideas, expertise and perceptions about relevant experience have been drawn from various authors and educators. Key documentation from the International Baccalaureate Organisation, (IBO), including "A Continuum of International Education"(2002) and the work of the former Director General of the IBO. Professor George Walker also provided useful resource material. The data was generated through questionnaires and photographs focussing on cultural artefacts with personal meaning, documenting the voices, reflections, interactions, and perceptions of the participants about the significance of cultural diversity in their lives and education. The data is presented in a series of charts and graphic organisers linked with the IBO expected teaching practices. These are analysed in the context of intercultural understanding and humanitarian learning, a notion developed and examined in this thesis with a view to how it may be supported. In analysing the data, the following key points emerged. • Personal multicultural experiences, a sense of global awareness and a thorough appreciation of people from differing backgrounds are considered highly significant in humanitarian learning • Stories, artefacts and photographs create an accessible, versatile and effective human connecting instrument enabling humanitarian learning • Stories, artefacts and photographs can illuminate cultural conflict, tension and misunderstanding. Suggestions and recommendations for ways that humanitarian learning can be fostered in a climate defined by tolerance, respect and responsibility include: • The need to make more explicit the obligations of learners to develop perspectives, intuition and empathy so they know themselves and others and are able to view cultural difference as enriching • The notion of learning as humanitarian is worthy of greater emphasis and implementation in educational organisations • The recognition that areas of tension between people have great potential for meaningful growth of understanding across cultures. This thesis provides a springboard for more serious consideration and action towards initiating learning that purposefully fosters people knowing each other in a spirit of global responsibility.Item Whanau/bilingual unit implementation : an educational response to change within New Zealand primary schools : a thesis presented in partial fulfilment of the requirements for the degree of Master in Education at Massey University(Massey University, 1992) Pringle, PatriciaA study employing ethnographic methodology in the manner of Lutz (1984 ) towards the examination of change through the implementation of Whanau, or Bi-lingual Units, within an existing primary school structure in two components of low density Maori population. Each component contained a primary and intermediate school setting. Data were gathered through observation and interviews with Principals, teachers, parents, children and Resource Maori personnel. Two basic directions underpinned the study. One concerned with manifested change within the total school structure, and the other with the legitimacy of what was taught from a Maori perspective. Legitimacy of Maori Values was assessed alongside the given definitions of Tauroa (1980) and Ka'ai (1990), while the changes within the school structure were aligned with the contentions expressed by Banks (1988) and Irwin (1988,1989) as necessary for the manifestation of a bi-cultural perspective within a school structure. The implications of the study were that the Units had been successful in their provision for knowledge and learning from within a base in Maori Values, but that the utilization of the Units as a platform for promoting change within the over-all school structure was insufficient by itself, to bring about those changes necessary within the education structure, if New Zealand society is to become at least bi-cultural.Item They didn't care about normal kids like me : restructuring a school to fit the kids : a thesis submitted as partial fulfilment of the requirements for the degree of Master of Educational Administration, Massey University(Massey University, 2004) Milne, AnnTowards the end of 2000 a group of young Maori, formerly students in Clover Park Middle School's bilingual unit up to Year 9 or 10, approached the school to ask if they could return to the Maori learning environment where they felt they had been successful. They reported they had been unable to feel this way again in any of their respective senior secondary school settings. In the process of explaining why he felt he hadn't fitted into his school, one young man said, "They didn't care about normal kids like me." For him, being Maori was "normal" and he didn't see anything in his senior secondary schooling experience that valued his reality. This study aimed to answer five questions that arose from this student's statement: 1. Why don't schools fit the kids? 2. How could schools fit the kids? 3. How has Clover Park Middle School made changes to fit the kids? 4. Does Clover Park Middle School fit the kids? 5. How could other schools fit the kids? Clover Park Middle School is situated in Otara, in Manukau City, New Zealand. In 2003, 99% of the school's 325 students were of Maori or Pacific heritage. Originally a traditional Years 7 and 8 intermediate school, Clover Park was granted official middle school status in 1995 allowing the extension to a four year span from Years 7 to 10. Hand in hand with this restructuring has been a transformation of the school's internal organisation and philosophy, initially to respond to demands from Maori parents for bilingual and whanau-based education from 1986 to 1992, and then gaining impetus into whole school change since 1994. The methodology chosen for this study is within the naturalistic paradigm. Specifically the research design is an intrinsic case study informed by kaupapa Maori and critical race theory. These theories put the issues of race and power at the centre of the research and ask important questions about the control and production of knowledge. Questions such as these are crucial in the story of a school that has tried hard to break away from the status quo and challenge racism in our education system. The purpose of intrinsic case study is to tell the story "as is" because "in all its particularity and ordinariness, the case itself is of interest" Stake (2000, p.437). This was the intention of this research. A wide range of literature presented in Chapter 2 confirms that the alienation of indigenous and ethnic minority students from mainstream school systems is endemic both in New Zealand and internationally. These communities share a history of disempowerment that is perpetuated by the pervasive white lens through which our education systems structure and view learning. In order to empower indigenous and ethnic minority students to challenge existing school structures to make learning more relevant and accessible it will be necessary for this lens to change and for interdependent lenses of equal status to be created. Changing the lens and then restructuring the school to fit this new view has resulted in changes to learning contexts and curriculum approach to provide a culturally relevant learning environment. Clover Park Middle School's power lenses connect students' relationships to themselves, to their cultures, to each other, to their wider whanau, their community, the world and to learning in all of those spheres. The key is whanaungatanga - the interdependence of and connectedness to a network that will continue to support them and connect them to their futures. They in turn will maintain that connection and continue to contribute to the whanau network. This is empowerment.Item Reconstituting multicultural education: a critical pedagogy at work : a thesis presented in partial fulfilment of the requirements for the degree of Master of Education at Massey University(Massey University, 1992) May, Stephen AndrewIn the debates surrounding minority education, the demise of the previous policies of assimilation and integration has led, in their stead, to an advocacy for multicultural education. The promotion of multicultural education has been heralded as the means by which 'cultural pluralism' in schools can be fostered and the educational performance of minority children improved. If is argued here, however, that the rhetoric of cultural pluralism - most often associated with multicultural education - is not sufficient to change the position of minority groups within education. Indeed, it may serve simply to reinforce the disadvantages that such groups face. Rather, what is required of multicultural education, if it is to make a difference for minority children, is that it be guided by an 'informing theory' which links it to wider processes of social and cultural reproduction. When multicultural education is framed in this way - with an understanding of the wider reproductive processes that contribute to the structural disadvantaging of minority groups within schooling - it becomes clear that what is necessary in schools is significant structural reform at school level; that cultural pluralism needs to be tied to structural pluralism. In the following account, Richmond Road Primary School in Auckland, New Zealand will be discussed, using the approach of critical ethnography, as an example of a school which has embarked on such structural reform. By reconstituting school organisation, along with the traditional school 'message systems' (curriculum, pedagogy and assessment) that serve to disadvantage minority groups, Richmond Road demonstrates how an informed theory of multicultural education can be successfully realised in practice for the benefit of minority children.Item Kua tae kē tatou? : Tikanga ā rua i roto i ngā kura auraki o Āotearoa = Are we there yet? Biculturalism in New Zealand mainstream schools : a thesis presented in partial fulfilment of the requirements for the degree of Master of Education (Adult Education) at Massey University(Massey University, 2012) Snowden, Mary JenniferThe rationale for conducting this research is embedded in the articles of The Treaty of Waitangi (Te Tīrītī o Waitangi 2.3), the cornerstone of the partnership between Māori and Pākehā. Te Tīrītī promotes research set in a peculiarly Āotearoa New Zealand context where biculturalism is seen as promoting a dignified, respectful coexistence of Māori and Pākehā in which both languages cultures and ways of life are acknowledged and valued (Vasil, 2000). In the context of this work the word biculturalism concerns the cultural being of Māori and Pākehā alike. Though the word biculturalism appears in the New ZeaIand Curriculum, the works explored in the process of undertaking this research did not name biculturalism as existing in New Zealand schools, hence the paucity of up-to-date references. Using aspects of Kaupapa Māori (Smith, 1997) as the research method the research aimed to develop a better understanding around the implementation of te reo Māori and tikanga Māori to promote biculturalism in Āotearoa New Zealand mainstream schools today. The historical context that foregrounds biculturalism and the educational policy that influenced the growth and development of biculturalism were also taken into account. In endeavouring to understand and define the shape and form of biculturalism a small group of teachers (Te Whānau Rangahau) agreed to share their ideas around the tensions, successes, enablers and challenges involved in ‘creating a space’ for the implementation of te Māori (Māori language) and tikanga Māori (Māori culture and values) to nurture and assist biculturalism. Keeping within the framework of Kaupapa Māori the kairangahau (researcher) felt ‘kanohi ki te kanohi’ (face to face discussion) was both relevant and appropriate. The use of focussed conversations and individual interviews provided a unique opportunity to identify key influences on teacher willingness to engage in discourse around biculturalism. An opportunity to determine essential elements that need to be present to allow biculturalism to be nurtured through to fruition was also captured. This thesis found that the perception of including te reo Māori and tikanga Māori in Āotearoa New Zealand mainstream schools to encourage true biculturalism continues to be complicated and worked through institutional and social practices. These create, maintain and perpetuate a dominant ideology that maintains a monolingual, monocultural Pākehā curriculum.