Challenging a measured university from an indigenous perspective: placing ‘manaaki’ at the heart of our professional development programme

Buissink-Smith, Nell; Diamond, Piki; Hallas, Julia; Swann, Jennie; Sciascia, Acushla Dee

doi:10.1080/07294360.2017.1288706

Cited by 12 publications

(8 citation statements)

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“…As Figure 5.2 shows, the cultural descriptors emerged as had the learner at the centre. ) This indigenisation is similar to AUT's approach to their development of the Ako Aronui framework described in the previous chapter (Buissink et al, 2017). Smith appreciated the "poetry" of the image and the way in which the learner is portrayed as being supported by the pillars of what teachers know and do and who are in turn, governed by the values they bring to the work they do.…”

Section: Developing Tapatorusupporting

confidence: 55%

“…In the higher education sector, the Auckland University of Technology (AUT) has a professional standards framework, Ako Aronui. 11 Based on the UKPSF and "contextualised with Māori philosophies, world views and values" (Buissink, Diamond, Hallas, Swann, & Sciascia, 2017; Auckland University of Technology, 2019) Ako Aronui leads to a Higher Education Academy (HEA) fellowship. Piloted from 2015-2017, it is a teaching standards framework with three focus areas, activities (hei mahi), knowledge (māramatanga), and values (ngā uara).…”

Section: Professional Standards In Aotearoa New Zealandmentioning

confidence: 99%

“…It was based on the fourlevel UKPSF (Advance HE, 2011) for teaching in the higher education sector and its three dimensions -activity, knowledge, and values. It was also informed by AUT's Ako Aronui framework (Auckland University of Technology, 2019; Buissink et al, 2017) and the professional standards used in the ACE sector. While these latter two frameworks had been operating in Aotearoa New Zealand, professional standards were not widely known about.…”

Section: Developing Tapatorumentioning

confidence: 99%

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The case of Tapatoru: Building the capability of foundation educators through professional standards

Alkema¹

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This thesis is a story within which many stories are told. The central character is Tapatoru – a professional standards framework for foundation level educators. Tapatoru’s development, introduction and use are examined through several peoples’ stories – those who informed it, those who developed it, those who introduced it, and those who used it. As this is a Doctorate of Professional Practice (DProfPrac), this thesis is also the story of my practice as a professional researcher. Telling this story has been more difficult than telling the stories of others as it is about what I research, how I research, why I research, and the reflective and reflexive processes used. It has been challenging to look inside myself and in the DProfPrac journey show this inside to others. He kokonga whare e kitea; he kokonga ngākau e kore e kitea – a corner of a house may be examined; not so the corners of the heart. Launched in late 2018, Tapatoru incorporates three dimensions: Ō Tātou Uara – what we value; Ō Tātou Mōhiotanga – what we understand; Ā Tātou Mahi – what we do. The framework builds from work overtime in Aotearoa New Zealand and provides a clear and succinct articulation at the national level of the dimensions that contribute to foundation educator practice. Further it is the cultural underpinning and the placement of values at the top and the learner at the centre that makes this a distinctly Aotearoa New Zealand framework. Given Tapatoru is new to the tertiary education sector, this research project provides the opportunity to gain insight into the contribution professional standards make to guiding, informing, and attesting to foundation-level educators’ capability. This was discovered through an exploratory case study with data drawn from literature, observations, interviews, artefacts, and ongoing personal communications with the developer and deliverer of Tapatoru. Tapatoru was introduced at a time of uncertainty in tertiary education. Firstly, the Reform of Vocational Education (RoVE) and then COVID-19 arrived. Both these factors, along with the challenge of getting the sector to understand what a professional standards framework is, have contributed to lower uptake than anticipated. However, the stories of the early adopters told in this thesis show the value of Tapatoru to them. Firstly, their recognition and articulation of Ō Tātou Uara – the values of whanaungatanga, manaakitanga, wairuatanga, and aroha and the ways in which these values allow educators to think about, build towards, or affirm their cultural capability. Secondly, the extent to which going through Tapatoru has enabled deliberate reflection-on-action, and for some, reflection-in-action in relation to their knowledge, practice, and values. Thirdly, the reflective commentary process for Tapatoru allows for articulation of practice in a way that has not been asked for previously. Combined, these three factors have enabled a broader understanding of what it means to be a professional in the foundation education sector in Aotearoa New Zealand. Given these findings, the value of Tapatoru to educators and organisations is in its use as a professional practice framework.

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Section: Developing Tapatorusupporting

confidence: 55%

Section: Professional Standards In Aotearoa New Zealandmentioning

confidence: 99%

Section: Developing Tapatorumentioning

confidence: 99%

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The case of Tapatoru: Building the capability of foundation educators through professional standards

Alkema¹

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“…Tolich (2016) suggested that the actions researchers take to overcome the rough terrain of ethics, access, funding, recruitment and attrition should be recorded in notes of reflexive considerations, which I have done in this QLR project and included in reporting my findings. • I would build relationships/whanaungatanga with the participants through showing manaakitanga/respect for their cultures and values, and adapt my research processes to suit where necessary (Buissink et al, 2017).…”

Section: Qualitative Longitudinal Research (Qlr) Methodologymentioning

confidence: 99%

“…It also built a form of triangulation (discussed in Chapter 3.8). Using memos helped to build the researcher-participant relationship as they reflected empathetic responsiveness, manaakitanga/respect (Buissink et al, 2017), and a genuine interest in engaging with the participant in examining "the layers of experience" (Josselson, 2013, p. 84). Each participant's transcripts were later examined fully using framework data analysis methods discussed in Chapter 3.6.1.…”

Section: Memosmentioning

confidence: 99%

Reflexivity, Internal Conversation and Societal Influences on Higher Education Students’ Consideration of Values and Priorities during their Citizenship Studies

Rowan¹

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<p>My thesis examines the reflexive processing of knowledge, beliefs, values and personal priorities in the internal and external conversations of students during a period of university study. In higher education, learners encounter the values and views of knowledge prioritised by political, institutional, departmental and academic discourses; beliefs, values and dispositions which may differ from their own. Currently there is little understanding of how university students examine and act on new understandings of knowledge in light of their existing reference points and priorities. I use structure-agency and reflexivity theory as lenses to understand individuals’ agentic responses to the personal, social and structural enablements and constraints encountered in their university studies and daily lives. Using reflexivity methods drawn from Margaret Archer’s work, I investigated students’ responses to citizenship concepts presented in three compulsory courses at one Aotearoa/New Zealand university. My research involved a unique application of framework analysis methods to draw themes from the 31 participants’ stories while retaining the integrity of each narrative. In a new application of Archer’s work, I found that some participants demonstrated controlled reflexivity in containing their reflexive thought processes in response to situational changes such as family trauma or mental health. Controlled reflexivity ensured the actor balanced their concerns against their projects and goals to manage and contain both their internal and external deliberations. This research challenges Archer’s idea that the disruptions of late modernity removed people from their natal contexts, increasing their need for higher levels of reflexivity. While reflexivity shifts when students’ values and concerns are challenged, I found that technological developments have allowed individuals to retain more and deeper connections with their natal context than in Archer’s work. Furthermore, I argue that Archer’s claim of a reflexive progression in dominant modes due to increased education is too simplistic and fails to acknowledge that students’ reflexive practices are highly contextual (such as living in a bicultural country like Aotearoa/New Zealand) and strongly influenced by personal circumstances. Internal conversations for my research participants were complemented with external conversations to build reflexivity. Single, dual or multi modes of reflexivity were revealed in study-work life as students’ personal priorities shifted. The specificity of reflexive processing means reflexivity typologies need to be robust to be applied across cultures and contexts. This work is a reminder to policy developers, universities, teachers and employers that the “invisible” personal characteristics and attributes that society seeks to see in new graduates are neither easy to assess nor to confirm using typologies. Academics need to remain open to understanding the multiple intersections of the study world with individuals’ wider social worlds and circumstances.</p>

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On Online Practices of Hospitality in Higher Education

2021

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This article contributes to conversations on hospitality in educational settings, with a focus on higher education and the online context. We integrate Derrida’s ethics of hospitality framework with a focus on practices of hospitality, including its affective and material, embodied dimension (Zembylas: Stud Philos Educ 39:37–50, 2019). This article offers empirical examples of practices of what we termed ‘virtual academic hospitality’: during a series of online collaborative and cross borders workshops with teachers of English based in the Gaza Strip (Palestine), we performed academic hospitality through virtual convivial rituals and the sharing of virtual gifts, which are illustrated here. We propose a revision of the concept of academic hospitality arguing that: firstly, academic hospitality is not limited to intellectual conversations; secondly, that the relationship between hospitality and mobility needs to be revised, since hospitality mediated by the technological medium can be performed, and technology may even stretch hospitality towards the unreachable ‘unconditional hospitality’ theorised by Derrida (Of hospitality: Anne Dufourmantelle invited Jacques Derrida to respond. Stanford University Press, Stanford, 2000); and thirdly, that indigenous epistemics, with their focus on the affective, may offer alternative understandings of conviviality within the academy. These points may contribute to the collective development of a new paradigmatic understanding of hospitality, one which integrates Western and indigenous traditions of hospitality, and which includes the online environment.

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Challenging a measured university from an indigenous perspective: placing ‘manaaki’ at the heart of our professional development programme

Cited by 12 publications

References 12 publications

The case of Tapatoru: Building the capability of foundation educators through professional standards

The case of Tapatoru: Building the capability of foundation educators through professional standards

Reflexivity, Internal Conversation and Societal Influences on Higher Education Students’ Consideration of Values and Priorities during their Citizenship Studies

On Online Practices of Hospitality in Higher Education

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