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This chapter features leadership practices sourced from more than 25 Māori (Indigenous) and non-Māori women in Aotearoa New Zealand (NZ) who are leaders of schools where Māori-based best practices benefit Māori and other systemically underserved students (e.g., children in poverty, Pasifika [i.e., Samoan, Fijian, Cook Island, Tongan] descent). This study, by Auckland-based scholars of North American, Indigenous, and international descent (Māori, Latino, African American/American Indian [Choctaw], and East Indian immigrant) examines the expression of Applied Critical Leadership (ACL) in women leaders participating in Te Ara Hou or The Māori Achievement Collaboratives (MACS), an initiative aimed at challenging status quo leadership practices, which result in persistent inequitable educational outcomes for Māori learners. Based on an analysis of data, women leaders demonstrated leadership that mirrored and exemplified leadership practices suggested in ACL research. Qualitative stories evidenced from women leaders in MACS provided exemplars of authentic and appropriate pathways for implementing effective leadership practices aimed at promoting whānau (family), iwi (tribe), and hapū (subtribe) engagement, context-specific pedagogy, tikanga (cultural protocols), and whanaungatanga (relationships) within mainstream school contexts. These findings affirm and validate research on the benefits of critical and culturally appropriate leadership around the world in a number of diverse contexts.

The purpose of this paper is to reframe transformative and culturally sustaining leadership for a diverse global society by addressing the need for educational systems to better serve people of color, situated in the urban Auckland area of Aotearoa New Zealand (NZ), who have been marginalized by the societies to which they immigrate.

Grounded in an applied critical theoretical framework, this qualitative inquiry uses raw auto-ethnographical data gleaned from a case study featuring the voice of Deva, a Malaysian Punjabi woman educator, who is also an aspiring school leader. In aspects of her auto-ethnography, she candidly shares experiences of racism, discrimination, and oppression germane to her professional educational experiences in Aotearoa NZ.

Findings inform practice and policy to foster more inclusive school improvement in a bicultural and increasingly multicultural context that has historically recognized Maori (indigenous to Aotearoa NZ), Pakeha (of European descent), and Pacific Islander (e.g. Samoa, Tonga, Fiji, Niue, Cook Islands) achievement in a national context. Global and international implications are included.

This contribution presents a unique perspective showcasing Deva’s direct experiences with acknowledgment of and professional positioning around Te Tiriti o Waitangi – The Treaty of Waitangi, the principles of which are now being applied not only to the rights of Maori and Pakeha, but also Pacific Islander and immigrants to the country.

This chapter chronicles an international inter-institutional Māori-led small-scale tertiary intervention that has potential for larger scale future implementation. The educational intervention, Optimising Māori Academic Achievement (OMAA), is based in Te Puna Wānanga (The School of Māori Education) in the Faculty of Education at the University of Auckland (UoA). It aims to increase the completion rates of Māori students enrolled in the Bachelor of Teaching Māori-Medium Specialisation (Huarahi Māori) at the UoA and the Bachelor of Nursing at Waiariki Institute of Technology, Bay of Plenty. The OMAA initiative is based on the adaptation and implementation of a tertiary intervention that has a research-based track record in North America and has also been successfully adapted for use in Australia. Authors of this chapter are Māori and Indigenous women working as primary investigators, programme directors and leaders facilitating the international inter-institutional intervention among the UoA, Waiariki Institute of Technology (Waiariki) and Victoria University in Melbourne, Australia. Adaptation of the North American tertiary intervention by Māori for Māori is at the heart of the initiative. Māori and Indigenous projects such as OMAA can attract potential postgraduate students from within New Zealand as well as from other countries where there are Indigenous communities of people. Implementation details, implications, lessons learned and future directions will be described in this chapter.

This scholarly paper explores leadership education across Hispanic Serving Institutions (HSIs) in the Southwest of the United States. We searched for inclusion of social justice, ethics, and community engagement aspects within leadershipprograms.LeadershipeducationprogramsinhighereducationandspecificallyatHSIsmustbeintentional about offering programs, curriculum, and experiences that adopt inclusion of those who are underrepresented within the leadership realm. While scholarship concerning HSIs as complex organizations has grown, consideration of how leadership education programs contribute to truly serving their unique students is still in its infancy. This inquiry found that there are a number of similarities among leadership programs at HSIs in the way of academic location, degree offerings, and class format, but it also details missing characteristics of social justice, ethics, and community engagement within these areas. We propose that through further examination and future research, a framework of leadership education with underpinnings of social justice, ethics, and community engagement can be beneficial in truly serving underserved and underrepresented student populations specifically at HSIs.

The purpose of this paper is to use duoethnography to explore experiences of service as work in the university, an institution increasingly shaped by neoliberal values. The authors trace the shift in emphasis within the university from one of a care-oriented form of service to a highly managerial form of service. The authors first interrogate childhood stories to make sense of the initial response to the role of service in a lecturer position, and then to the increasing organisational demand for leadership within the university.

As two women academics the authors see the work in teacher education as a particular form of service—as “our calling”.

This duoethnography reveals different histories in relation to service, but similar ways of thinking about the changing nature of service in the university. With particular regard to women in the academy, it reveals the desire for a more transformative approach, recognising the importance of collegial relationships, and valuing an ethics of care, in order to develop inclusive and transformative service and leadership in the academy.

This paper provides clear links to how changes in the university are understood and approached differently by people.

This paper argues for the importance of autoethnographic and duoethnographic explorations of the personal stories in the university to better understand wider definitions of service and leadership.