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Climate change is recognised as a severe threat to human and planetary wellbeing. Many children and young people around the world have chosen resistance as their form of resilience in the face of the climate and biodiversity crises that threaten their current and future wellbeing. Their activism has widened the discourse pertaining to the climate emergency from a narrow focus on technical and scientific sources, bringing the discussion into broader public consciousness. In Aotearoa (New Zealand), the context for youth climate activism also reflects commitments to Māori, the Indigenous people, and to Pacific Peoples, given the ongoing impacts of histories of colonisation. This chapter draws from a range of focus group interviews with young Aotearoa (New Zealand) high school climate activists, and Māori and Pacific children and young people ranging in age from 10 into their 20s. Data were gathered during a recent small-scale project to develop a wellbeing guide which accompanies a climate change education programme for schools. It identifies the collective, collaborative leadership exhibited by these young people of diverse backgrounds, as well as their sophisticated analysis and advocacy for urgent remedies to address the climate crisis. It is argued that, instead of focussing on the blinkered continuation of restrictive assessment-driven pedagogies, teachers need to meet the moment of the current convergence of inter-related crises which include, along with the climate emergency, biodiversity loss, pandemic related exacerbation of socio-economic inequities, global conflict, and the unsustainable agenda of current global neoliberal economics. This can be done by supporting children and young people with knowledge and skills for climate action as they seek hope through active participation in endeavours to reshape their potential futures.

Within Aotearoa New Zealand (NZ) research, funding is sourced from a wide range of NZ and international governments, industries, and philanthropic organisations. This chapter primarily focusses on NZ government public sector funding of research and innovation and the impact this has on research management and administration (RMA) in NZ.

Along with an increase in the number and range of NZ organisations that compete for research funding, there has also been an increase in the complexity and range of roles that need to be undertaken by those involved in RMA. The Future Pathways green paper, released by the Ministry of Environment, Innovation & Employment in October 2021, has signalled a redesign of the ‘public’ research system, which could lead to further changes in the roles and responsibilities of RMA.

This chapter reports on research that explores new and emerging extended reality [XR] technologies and how they might provide opportunities to trial, investigate, and put into practice their potential to reverse processes of atomisation, polarisation, and intercultural discomfort, in our contemporary society. This transdisciplinary practice-led research was underpinned by disciplines of computer science and engineering, social sciences, history, diverse community economics, human ecology, and Indigenous psychology. The collaboration between these various disciplines with the Māori and non-Māori community members allowed researchers to understand current societal stressors, prioritise relationality, and explore our shared values in the creation of XR experiences for exhibition in the galleries, libraries, archives, and museums [GLAM] sector.

A discursive design framework motivated, inspired, provoked, persuaded, and reminded inspiring collaborators, and visitors to the exhibitions, the value of (re)connecting with people and overcoming interracial awkwardness through these curated experiences. The XR technologies provided women a platform to discuss and reimagine first encounters between people from different cultural backgrounds. The technologies included a 180° stereoscopic projection, Common Sense, in which Māori Elder Irene Hancy shared her insight about social engagement and haptic HONGI in which visitors were greeted by a Māori woman Tania Remana via augmented reality. This research has been motivated by a desire to promote and support intercultural understanding in Aotearoa New Zealand, and it extends research by other non-Māori and Māori scholars.

This chapter presents a survey of education development in Oceania, a region of diversity held together by its commonalities, shaped by the largest ocean on the planet. The chapter outlines the regional contexts of Oceania and offers a brief historical overview of formal education. Oceania, like most regions, has struggled to mediate between global agendas and national and regional aspirations for sovereignty and self-determination. The chapter recounts ongoing efforts to navigate education in the post-colonial period, efforts to negotiate some of the aspirations of the Millennium Development Goals (MDGs), Education for All (EFA), and other global agendas of the early 2000s with, more recently, the Sustainable Development Goals (SDGs). In this survey, we hope to demonstrate collective efforts to respond to global agendas, to shape and strengthen regionalism, while maintaining sovereignty in a globalized world. We also highlight the evolving identities of the region, in particular the relationships between Australia and Aotearoa New Zealand and the Pacific countries that collectively make up Oceania.

This chapter examines changing attitudes towards exhibiting Chinese immigration in New Zealand. Drawing on archival research and qualitative interviews with subject experts and visitors, three museums are discussed: national narratives at the New Zealand Maritime Museum in Auckland and The Museum of New Zealand Te Papa Tongarewa in Wellington; and regional representations at the Toitū Otago Settlers Museum in Dunedin.

The exhibition analysis shows that multicultural narratives of tangata tiriti immigration including Chinese only became prevalent in the 1990s, when changing attitudes in society at large and progressive immigration legislation influenced strategies of display.

These modernised national narratives propagate a multicultural paradigm. However, exhibiting Chinese immigration history constitutes only a small part of the larger mission of national museums. Accordingly, narratives of Chinese immigration remain superficial, serving celebratory representations of ethnic communities, while racism and discrimination are an important, but not central aspect of these narratives.

At the regional level, Toitū re-invented itself into a social history museum with a more inclusive and reconciliatory agenda, with a redesign in 2013 subsuming Chinese immigration into an intercultural narrative, featuring alongside other minority groups with a focus on cultural contact and exchange.

Nevertheless, all three museums still rely on narratives based on minorities and majorities arranged around a stable hegemony. Consultation and cooperation with Māori also reveal the wish to be presented as first people, set apart from tangata tiriti. That way biculturalism seems to act as a dividing force spatially, but thematically both immigration histories are more and more intertwined.

Indigenous students that live in poverty experience contextual socio-economic factors with residual effects of lower educational outcomes than their non-Indigenous counterparts. Indigenous children that live in poverty often have fewer resources, are segregated, and continue to be marginalized in the classroom. The vicious cycle of low education levels for Indigenous peoples confines them to low paying employment or unemployment that results in ongoing poverty or being a statistic categorized as the working poor. The purpose of this research was to gain a better understanding of the strategies that teachers have animated in their classrooms, which they perceived to be successful in encouraging Indigenous students to attend school, remain in school, complete course credits, and persevere to graduate from high school. The intent was to discover the how-to strategies and advance working knowledge of pedagogical practices leading to improved educational experiences and achievement levels for Indigenous students. This chapter will present the observations and qualitative findings of the case studies conducted in New Zealand and Canada, wherein 14 teachers described what they did and what it looked like in their classrooms. A constructivist approach was utilized to make meaning and gain the interpretations from the participants. This was achieved by first viewing the interactions in the classrooms and, through the interview process, being able to garner a better understanding of what was witnessed from the point of view of the participants.

Drawing on a larger study of coaches, parents, and children involved in nonelite sport in New Zealand, this chapter examines Jay Coakley's (2021) concept of the “Great Sport Myth” (GSM), whereby a strong belief in the innate purity and goodness of sport produces a reluctance to criticize it. This chapter emphasizes the developmental outcomes that parents and children believe are gained through sport and demonstrates the ways that parents relinquish control to coaches and reinforce the dominance of the coach as the decision-maker through their belief in the strength of the GSM. These findings are significant, given the large number of abuse cases that have come to light in sport in recent decades where the absence of parental intervention is marked. Not only are children socialized by their time in sport, but so too are parents, who are taught that they are “good” parents if they trust the work of the coach. The findings are also at odds with a prevailing neoliberal emphasis on individualization, especially in education policy and practice, where parents are more likely to intervene to assert the individualized needs of their children. This study is unique in addressing the relatively neglected experiences of those who play at the competitive, but not serious or elite, end of sport.