External quality assurance policy enactment in Samoa: a study in relational tension

Wright, Tepora

doi:10.1080/1360080x.2022.2041257

Cited by 3 publications

(4 citation statements)

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“…Through talanoa–vā, the intersections between the living and non–living and time–space are guided by an ethics of generosity and care (Supplementary Figure 1). Moreover, talanoa–vā allows the cross-examination of socio-political notions like power imbalance, marginalisation, oppression, including critical and social transformation as a function and condition of vā’s ethical relatings (Anae, 2016; Wright, 2022).…”

Section: E–talanoa As Methods and Talanoa–vā As Critical Relational A...mentioning

confidence: 99%

“…Such relational intra/interconnections are fluid and interdependent based on the vā–relations between people–people, living–non-living, animate–inanimate, physical–spiritual, including in–person–online, in search of some form/s of balance, order, or harmony (Ka‘ili, 2017; Māhina, 2017; Suaalii-Sauni, 2017). The interconnected and interdependent condition of vā–relationality is ethically spiritual and sacred, evident in the Samoan concepts—va tapuia (sacred space) and teu le va (building and nurturing social connections), and Tongan concepts veitapui (sacred space) and tauhi vā (building and nurturing social relations) practice (Anae, 2016; Fa‘avae et al, 2021; Wright, 2022). Vā–relations provide the conditions within the noa space and consequently shape the types or forms of tala.…”

Section: Etymology—talanoa the Hyphen (–) Vāmentioning

confidence: 99%

“…Halapua (2003) explains the process of talanoa as being meaningful communication when built on vā between participants. Researchers who understand vā learn to unpack the talanoa approach in conjunction with tauhi vā (Latu, 2009) or teu le va (Anae, 2016; Wright, 2022).…”

Section: Talanoa Research Scholarshipmentioning

confidence: 99%

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e–talanoa as an online research method: extending vā–relations across spaces

Fa’avae

Faleolo

Havea

et al. 2022

AlterNative: An International Journal of Indigenous Peoples

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Talanoa (Moana-centred orality) is a widely used Indigenous Pacific discursive approach within research contexts across the diaspora. In a globalised and technologically enhanced era, the online space continues to shape Moana (Oceania) peoples’ talanoa engagement and communication. e–talanoa in this article is an extension of talanoa research engagement and practice. We unpack the contexts in which e–talanoa is negotiated and made sense, and employ talanoa–vā (relational sense-making and meaning-making) as a critical analytical framework for interrogating and unpacking the complexities associated with e–talanoa as a Moana–Pacific research praxis. e–talanoa considers our current post–covid research space and how Pacific researchers navigate their ethical vā–relations within the temporal–spatial and physical–online boundaries that govern meaningful research undertakings. Being open about the challenges enables further understanding of the dynamic and fluid, yet contextually grounded spaces in which e–talanoa as a method can be realised.

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Section: E–talanoa As Methods and Talanoa–vā As Critical Relational A...mentioning

confidence: 99%

Section: Etymology—talanoa the Hyphen (–) Vāmentioning

confidence: 99%

See 1 more Smart Citation

e–talanoa as an online research method: extending vā–relations across spaces

Fa’avae

Faleolo

Havea

et al. 2022

AlterNative: An International Journal of Indigenous Peoples

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“…It is important to note that Māori views, through the Māori educationist Wally Penetito, also contributed to the unpacking of the Tree of Opportunity (see Penetito, 2002). Today throughout the post-Covid space, Pacific educationists and thought leaders like Konai Helu Thaman, Kabini Sanga, Tanya Samu, Rae Si'ilata, Unaisi Nabobo-Baba, to name a few, continue to inspire the next generation of educators, school leaders, and researchers from Te Moana-nui-ā-Kiwa to intentionally centre Indigenous Pacific paradigms/worldviews in colonial education systems and knowledge architectures that undervalue Pacific thriving stories and lived experiences (Wright, 2022).…”

Section: Background Of "Shifting the System"mentioning

confidence: 99%

Collective Indigenous approaches to centring Pacific voices of leadership for our futures

Allen¹,

Fasavalu²,

Iosefo³

et al. 2022

ethnographic-edge

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Education systems in western nations are often built on a long history of centralising the western canon of knowledge and colonial norms. These norms are perpetuated and reinforced via western research which amplifies the voices of the dominant, while working to silence the values, practices, and knowledges of minority groups. As a colonial nation, Aotearoa New Zealand continues to be impacted by its colonial histories, where colonial (read white) ways of being, knowing, and understanding dominate initial teacher education, schools, tertiary institutions, research, and our everyday lives. However, within education and research more generally, Indigenous and Pacific researchers and practitioners have been working hard to carve out space in institutions to challenge colonial hierarchies of knowledge and make space for Indigenous ways of being, knowing, seeing, doing, and feeling. This article contributes to the work being done by Indigenous and Pacific scholars in Aotearoa New Zealand by detailing our collective, relational approach to convening the special issue of Shifting the System for the Ethnographic Edge journal. Convening a special issue is not unique and groups of academics do it regularly across a range of academic journals and fields. However, our experiences of convening this special issue were quite different. Here we share the journey and reflect on how our focus on privileging the often-marginalised voices of Pacific school leaders was underpinned by an Indigenous, collective approach embedded in the pedagogical practice of Indigenous Storywork. Employing collaborative critical autoethnography, we articulate the ways in which our engagement with each other and the authors within this special issue disrupted western power relations often present in interactions between ‘researchers’ within the university and ‘practitioners’ at the coalface. Furthermore, we demonstrate how engaging in relational practices builds a space that encourages the principles of respect, responsibility, reverence, reciprocity, holism, interrelatedness, and synergy.

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