Colouring in the White Spaces: Reclaiming Cultural Identity In

i Colouring in the White Spaces: Reclaiming Cultural Identity in Whitestream Schools A thesis submitted in fulfilment of the requirements for the degree of Doctor of Philosophy at The University of Waikato by ANN MILNE Year of submission 2013 ii iii For the Warrior-Scholars: My Grandchildren: Chey, Blake, Georgia, Kairangi, Koha, Kaya, Zion, Maioha, Mahina, Kewa, and Ani, and my Great Grandchildren: Atareta, Te Haakura and Ariayhn & The young people of Clover Park Middle School, Te Whānau o Tupuranga and Kia Aroha College. You are the leaders of our future. iv v Abstract If we look at a child’s colouring book, before it has any colour added to it, we think of the page as blank. It’s actually not blank, it’s white. That white background is just “there” and we don’t think much about it. Not only is the background uniformly white, the lines are already in place and they dictate where the colour is allowed to go. When children are young, they don’t care where they put the colours, but as they get older they colour in more and more cautiously. They learn about the place of colour and the importance of staying within the pre-determined boundaries and expectations. This thesis argues that this is the setting for our mainstream, or what I have called, whitestream New Zealand schools — that white background is the norm. When we talk about multiculturalism and diversity what we are really referring to is the colour of the children, or their difference from that white norm, and how they don’t fit perfectly inside our lines. If the colour of the space doesn’t change schools are still in the business of assimilation, relegating non-white children to the margins, no matter how many school reform initiatives, new curricula, strategic plans, or mandated standards we implement. What the schools in this study have tried to do is change the colour of the space – so that the space fits the children and they don’t have to constantly adjust to fit in. New Zealand’s education system has been largely silent on the topic of whiteness and the Eurocentric nature of our schooling policy and practice. However, when I talk to senior Māori and Pasifika ‘warrior-scholars” in Te Whānau o Tupuranga and Clover Park Middle School about “white spaces” they have encountered in their schooling experience they can identify them all too easily. “White spaces,” they explain, are anything you accept as “normal” for Māori – when it’s really not, any situation that prevents, or works against you “being Māori” or who you are, and that requires you to “be” someone else and leave your beliefs behind. White spaces are spaces that allow you to require less of yourself and that reinforce stereotypes and negative ideas about Māori. Most telling of all was the comment from a Māori student that goes straight to the root of the problem, “White spaces are everywhere,” she said, “even in your head.” This thesis describes the 25 year journey of two schools and their community’s determination to resist and reject alienating school environments in favour of a relevant culturally-located, bilingual learning model based in a secure cultural identity, stable positive relationships, and aroha (authentic caring and love). While the research design is a case study, in terms of western, “white space” academic tradition, it is also a story in terms of kaupapa Māori and critical race methodology. More importantly, it is a counter-story that chronicles the efforts of these two schools to step outside education’s “white spaces” to create new space. This counter-story is juxtaposed against pervasive, deficit-driven whitestream explanations of “achievement gaps” and vi the “long tail” of Māori and Pasifika “under-achievement” in New Zealand schools. In the process of this research the focus shifted from how could Māori and Pasifika learners develop secure cultural identities in mainstream schools, to examining what barriers exist in schools that prevent this from happening already? As these issues became clear the language of the thesis shifted accordingly; “developing” a cultural identity was reframed as a reclamation of educational sovereignty — the absolute right to “be Māori” or “be Pasifika” in school — and “mainstream” schooling became better understood as the “whitestream.” The study hopes to contribute to the journey other schools might take to identify and name their own white spaces, and to make learning equitable for indigenous and minoritised learners. Image reproduced and adapted with the permission of artist, Wesley Rowe, Canada. vii Original work by Blaine Te Rito, 2013 viii Original art work by Blaine Te Rito The design was initially inspired by the black and white image of a classroom scene in which the faces of two pupils were coloured in brown shade. Original art work by Blaine Te Rito It reminds me of how over time we as tangata whenua have had to fit in and conform to the structure and values of foreign interests. This design reflects the cultural diversity of the students within Kia The design was initially inspired by the black and white image of a classroom scene in which the Aroha College. I focused on artistic symbols from throughout faces of two pupils were coloured in brown shade. Aotearoa and the Pacific region from which many of the students descend. These symbols also refer to their proud and noble It reminds me of how over time we as tangata whenua have had to fit in and conform to the structure and values of foreign interests. ancestors through whose authority we were successful in developing thriving and developing societies throughout these regions …until the This design reflects the cultural diversity of the students within Kia Aroha College. I focused on arrogant establishment of foreign interests within these borders, artistic symbols from throughout Aotearoa and the Pacific region from which many of the students which is still perpetuated today. This is a situation not unique to descend. These symbols also refer to their proud and noble ancestors through whose authority we Aotearoa. were successful in developing thriving and effective societies throughout these regions …until the The circle represents the importance of these pre-colonial societal arrogant establishment of foreign interests within these borders, which is still perpetuated today. structures viz; education, language, culture, theology, and This situation is not unique to Aotearoa. environmental resources. The break in the circle represents the disruption and the white space The circle represents the importance of these pre-colonial societal structures viz; education, incurred and the difficulty of re-completing the circle with pieces or language, culture, theology, and environmental resources. structures that just don’t fit. The break in the circle represents the disruption and the white spaces incurred, and the difficulty of re-completing the circle with pieces or structures that just don’t fit. ix Acknowledgements This work would not have been possible without the support and encouragement of the staff, and Boards of Trustees of the three schools involved in this journey: Clover Park Middle School, Te Whānau o Tupuranga and Kia Aroha College. This story belongs to you and the whānau and community, whose courage over 25 years inspired the dream that it was possible to make education fit our children, in spite of the opposition we faced at every step. That experience together has taught me about respect, integrity, responsibility, reciprocity, truth, and real accountability to our future generations. The story also belongs to the students, past, present, and future, of these three schools, who continue to inspire me every day to be a better teacher, a better school leader, a better researcher, and a better advocate against the injustice and inequity that education has delivered for Māori and Pasifika learners. You show us the meaning of critical hope and a strong secure identity as Maori, Samoan, Tongan, Cook Island Maori — as who you are. That powerful understanding will change our educational landscape for the better, so that education has to work much harder for you than it has done in the past. Thank you for keeping me focused on what really matters. My grandchildren and great-grandchildren are the epitome of that dream and I celebrate the strength of your Māori language and identity, and appreciate your interest and support. I know you have been asking me this question for the last four years, but I can finally say, “Yes! My “book” is finished!” I am hugely indebted to the Maori and Pasifika staff of Clover Park Middle School, Te Whānau o Tupuranga, and Kia Aroha College who have been my cultural advisers and mentors throughout this journey. You have provided personal support, a listening ear, critique, and reassurance that I always could ask you even more questions and receive insightful and honest answers. I have been very privileged to have such a knowledgeable “whānau of interest.” A very special thank you to the senior school leaders over recent years, Judith Riki, Cindy Naidoo, Allison Ripia and Haley Milne, for your willingness to give me space to write, or hide, or go off on a further research mission, knowing that you would always keep the school “waka” (canoe) forging forward. My thanks also to my super support team, Fono Ioane and Emily Singh. No matter what I asked you about in our school records, you always managed to find information I didn’t even know we had, and you fiercely guarded my space and “off limits” time. I am honoured by the gift of an original art work by our Kia Aroha College ‘artist-in-residence,’ master carver and well-known artist, Blaine Te Rito.

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