"It's all part of the job": Everyday silencing in the life of a secondary school teacher

MacDonald, Liana; Reynolds, Martyn

doi:10.20507/maijournal.2017.6.1.4

Cited by 6 publications

(12 citation statements)

References 20 publications

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“…These include narrative accounts fictionalised for ethical reasons (Inckle, 2010), information in an extended novel-like form (Adams et al, 2017), and transcribed oral accounts such as a tok stori (Fasavalu & Reynolds, 2019). Although most autoethnographic enterprises are solo, various collaborative methods have also proved valuable (Chang et al, 2016;Fasavalu & Reynolds, 2019;MacDonald & Reynolds, 2017). Research that pays attention to relationality is likely to benefit from reflexive autoethnographic texts that are examined in concert.…”

Section: Methodsmentioning

confidence: 99%

Pacific relationalities in a critical digital space: The Wellington southerlies as a leadership experience

Sanga¹,

Reynolds

Ormond³

et al. 2021

WJE

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Understanding, articulating and managing relationality, the state of being related, is a central feature of research, teaching and other people-centred matters in the Pacific. Although various groups in this diverse region, Indigenous and otherwise, bring their own concepts and protocols to relationships, physical, social and spiritual connection are salient. Connection is most visible between people but also extends to other entities, including land. Recent events have accelerated the significance of connections constructed in virtual space, such as through conference calls augmented to facilitate presentation and discussion. This phenomenon, relatively new in Pacific academic practice, re-draws attention to relationality in a novel context. In this article we look at one such initiative through the lens of relational leadership to understand the role of leadership in the deliberate curation of a virtual space. The setting is the inaugural Wellington southerlies virtual tok stori. This event, attended by over 90 students and academics from across the region, is discussed through the experiences of four of the events’ instigators who were also active during the session as co-presenters, chair and Hautohu Matua or advisor. The discussion examines how the experience of Pacific orality affected our (re)framing of leadership in a digital space. Our learning points to ways relationality may be invoked, enabled and shaped by dialogic, relational leadership in virtual spaces so as to mediate limitations and construct new possibilities in a world where technology is fast affecting the ways we gather information and communicate one with another.

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Section: Methodsmentioning

confidence: 99%

Pacific relationalities in a critical digital space: The Wellington southerlies as a leadership experience

Sanga¹,

Reynolds

Ormond³

et al. 2021

WJE

Self Cite

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“…This analysis is supplemented by the inclusion of minimal preliminary survey data for purposes of demonstration in the 'Unpacking the racism-culture conflation' section. 5 Our analysis of Te Wha ̄riki draws upon race and whiteness studies (Azarmandi, 2022;Dei, 2014;MacDonald and Reynolds, 2017). We contend that despite acknowledgement of exclusion and discrimination within Te Wha ̄riki and contemporary educational resources like Unteach Racism, there exist notable tensions in the way early childhood teachers perceive and comprehend racism.…”

Section: Introductionmentioning

confidence: 99%

Anti-racism commitment in early childhood education: The limits of cultural competency

Azarmandi,

Delaune,

Surtees

et al. 2023

Contemporary Issues in Early Childhood

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Racism is pervasive in education in Aotearoa New Zealand, including in early childhood education. The preparedness of early childhood teachers to respond to the Ministry of Education's current anti-racism policy direction is a pressing concern. This is particularly the case, given the early childhood curriculum Te Whāriki: He whāriki mātauranga mō ngā mokopuna o Aotearoa offers little guidance to support early childhood teachers to develop anti-racism pedagogies. This primarily theoretical article seeks to contribute to dialogue with early childhood teachers about both racism and anti-racism pedagogies. The theoretical arguments advanced in the article focus on document analysis of Te Whāriki. Analysis includes consideration of the themes of inclusion, equity and social justice. It also includes consideration of what these themes might imply about expectations for early childhood teachers’ uptake of anti-racism approaches in their practice. Document analysis is supplemented by limited preliminary survey data drawn from the initial findings of the Anti-racism Commitment in Early Childhood Education: Pathways to Inclusion, Equity and Social Justice (ARC-ECE) study. Drawing from race-critical scholarship to further advance the theoretical arguments, the article highlights tensions in early childhood teachers’ understandings about racism. The limits of narrow definitions of racism that explain it as the result of ‘cultural difference’ are explored. In making a case for thinking beyond cultural competence and culturally responsive practice, the article calls for an immediate rethinking of racism in (and beyond) the sector.

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“…[students] to respect and understand each other and their differences". This approach to critical literacy is congruent with claims that culturally responsive pedagogy is enacted in trivial ways because power relations are ignored (Castagno & Brayboy, 2008;MacDonald & Reynolds, 2017;Sleeter, 2012).…”

Section: Building Cross-cultural Understandingsmentioning

confidence: 66%

“…Building relationships, for example, is understood to be an important pedagogical approach for increasing Māori student engagement in class (Bishop et al, 2007). However, criticisms of culturally responsive pedagogy in relation to the education of indigenous youth argue that educators ignore how racialised power relations affect the teaching and learning process (Castagno & Brayboy, 2008;Gutschlag, 2007;MacDonald & Reynolds, 2017).…”

Section: Pedagogymentioning

confidence: 99%

“…Culturally responsive pedagogies that operate within a settler-colonial framework guided by the affective influence of white fragility and the drive to advance a sense of settler belonging, are a significant tool of hegemony. In taking this position this study challenges and attempts to move beyond literature that discusses the token or simplified implementation of culturally responsive pedagogy (Castagno & Brayboy, 2008;Gutschlag, 2007;Ladson-Billings, 1995;MacDonald & Reynolds, 2017;Sleeter, 2012), or ways in which neoliberalism impacts how teachers approach culturally responsiveness (Morrison et al, 2008;Sleeter, 2012), to demonstrate that the approach is a fait accompli that aligns with the precepts of settlercolonialism. Historical amnesia and silencing permeates New Zealand society and is purposefully built into the very fabric of the education system, thus erasing the critical consciousness needed to challenge historical and contemporary structural racial bias (Ladson-Billings, 1995).…”

Section: Lovely Knowledgementioning

confidence: 99%

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Silencing and institutional racism in settler-colonial education

MacDonald¹

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<p>Twenty years ago, Charles Mills argued that a Racial Contract underwrites and guides the social contract and assigns political, economic, and social privileges based on race. This thesis argues that a settler manifestation of the Racial Contract operates through processes and structures of silencing in the New Zealand education system. Silencing is a racial discourse aligned with state ideologies about biculturalism that supports ignorance and denial of the structuring force of colonisation. Within schools, a state narrative of biculturalism advances the notion of harmonious settler-colonial race relations by marginalising or denying violent colonial histories and their consequences in the present. Silencing in the education system is examined through the lived experiences of Māori teachers of English language as they teach New Zealand literature in secondary school classrooms. Interviews with nineteen teachers and observations of four teachers' classroom practices (with follow up interviews from the teachers and some of their students) reveal that everyday classroom interactions perpetuate silencing through a hidden curriculum. This hidden curriculum appeals to settler sensibilities by: drawing on teaching pedagogies that soften or mute historical harm, validating “lovely” knowledge about Māori society and assessment approaches that privilege settler-colonial imperatives. This thesis identifies that harmonious notions of biculturalism circulate through the spatial and temporal dimensions of secondary schools because epistemological structures (policy, curriculum, and pedagogy) silence the meanings and effects of colonisation. In this way, a Settler Contract operates to sustain institutional racism in the New Zealand education system and white supremacy in settler-colonial societies.</p>

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"It's all part of the job": Everyday silencing in the life of a secondary school teacher

Cited by 6 publications

References 20 publications

Pacific relationalities in a critical digital space: The Wellington southerlies as a leadership experience

Pacific relationalities in a critical digital space: The Wellington southerlies as a leadership experience

Anti-racism commitment in early childhood education: The limits of cultural competency

Silencing and institutional racism in settler-colonial education

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