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This investigation aims to highlight the need for the information professions globally to value diverse knowledge paradigms in a world where people from diverse cultures and backgrounds interact with information on a daily basis. We provide examples from the Library and Information Science (LIS) profession in New Zealand which has been shaped by socially and culturally inclusive education and practices which take into account diverse ways of knowing and understanding the world and information.

An investigation into socially and culturally inclusive LIS education initiatives worldwide contextualizes a discussion of current LIS curricula in New Zealand and their delivery. The achievements and challenges in LIS education, the library profession, and library service are considered alongside the rich and varied nature of New Zealand society and the provision and accessibility of library services.

LIS education is at the start of this process, and New Zealand education providers promote a range of socially and culturally inclusive practices within their programs resulting in LIS graduates who are equipped to make ongoing contributions to an inclusive society through their professional work. We conclude that these three inseparable components of LIS in New Zealand result in social and cultural inclusion, but can always be further enhanced.

This chapter draws attention to the absence of consideration for non-Western knowledge paradigms in LIS curricula worldwide, and brings together diverse examples, mandating for library services and a library profession that reflect the rich social and cultural makeup of the communities we serve. We conclude that three inseparable components of LIS in New Zealand result in social and cultural inclusion, and there is always opportunity for further enhancement.

This chapter considers the current status of inclusive education in New Zealand in relation to the UN's Agenda 2030 initiative and Sustainable Development Goal 4 (SDG 4). It outlines the history of the development of special education and inclusive education in New Zealand and provides a critique of policies and practices regarding education for children with special educational needs and disabilities (SEND). Policies on inclusion are considered in relation to those in other developed countries, and recommendations are made for future policy and practice for the education of children with SEND.

A range of educational reforms were implemented in the 1980s and 1990s. These reforms were underpinned by a fundamental assumption that education, in a similar way to any other service, can be traded as a commodity in the marketplace. This chapter identifies the shifting priorities of the state and explores the impacts of these educational reforms on the teaching profession. It traces the emergence of new forms of schools and schooling that are ostensibly part of the ongoing privatization of public education. Conclusions on future directions for both schools and the education of teachers are offered.

In this chapter we have broadly sketched the educational history of Aotearoa New Zealand to show that this historical backdrop offers a fascinating insight into contemporary debates. In the following chapters we adopt a thematic approach to the history of teacher preparation in Aotearoa New Zealand. We do not offer an institutional or chronological historical narrative, but rather, the chapters are interconnected as they re-trace, recall and re-tell this educational history. Our core thesis is that across the long history of teacher preparation these themes permeate the shifts and changes in educational policy and practice and that ruptures at particular historical moments are not unique. We draw on a number of historical examples to underscore the oftentimes personal impact of the wider policy environment and the educational stories of aspiring teachers. Importantly, we have documented the methodological approaches employed and the archival research that has influenced our reading of the materials.

This chapter employs critical discourse analysis (CDA) to examine three key policy documents related to international education in New Zealand: The International Student Wellbeing Strategy (ISW), The New Zealand’s International Education Strategy 2018–2020 (IES), and The New Zealand’s Strategic Recovery Plan (SRP) for the International Education Sector. It asks, “How are discourses of international student wellbeing deployed in New Zealand’s international education policy documents?” The findings suggest that the actual targets of wellbeing in New Zealand international education policies were less the international students than New Zealand itself. I argue that discourses of international student wellbeing are instrumentalized in policy discourses to position New Zealand as a progressive and inclusive society and feed the competitive market dynamics driving the global international education market.

This chapter considers the development and current state of special education in New Zealand. The chapter provides a critique of current policies and practices regarding special and inclusive education for children with special educational needs and disabilities (SEND). It describes how New Zealand has followed similar patterns to other developed countries with regard to how special education facilities and specialist teacher training have evolved, and how the trend towards inclusive education has progressed. It points out that New Zealand has gone further in the inclusion of children with SEND within mainstream schools than most developed countries and that, at the same time, there has been less development of provision for children with SEND in mainstream schools. That has led to a situation where many children with SEND, who are in the lowest 20% of achievers, are not getting the specialist help that they need. As a result New Zealand has one of the largest gaps between high achieving and low achieving children in the developed world.

Following the Olympic Games of 2008 and the World Expo in 2010, many Westerners have increasingly begun to pay attention to China; a country which combines ancient history with modern economic achievements. As a consequence there has been renewed interest in the West in learning about Chinese language and culture. Confucius education schools have even begun to spring up round the world, with the intention of promoting interest in Chinese language and cultural influences. The purpose of this paper is to focus on a community‐based Chinese culture education institution, in a provincial city in New Zealand, to understand the issues and risks of operating a cross‐cultural education institution business in a foreign country which is physically distant from China and to identify barriers which need to be overcome in order to run such an institution more effectively.

This research used a single site case study research design. Qualitative in‐depth interviews were used to develop an understanding of the rich, complex and idiosyncratic nature of human phenomena. In total, ten interviews were conducted with the Principal, Board members, teachers, local students of Institute A, students' parents (both Chinese and New Zealand), and institutional “outsiders”.

It was found that Institute's management team preferred the traditional Chinese educational methods which conflicted with ways used in the local (New Zealand) teaching system. It also found that the current management style conflicts with the professional style of organization management. The management team had a chaotic management and operational style, while lacking basic knowledge of the principles of effective administration concepts.

Identifying the risks and issues associated with the operation of a community‐based cultural education institution outside China will assist managers to understand the potential for cross‐cultural clashes between their belief in the principles of traditional Chinese education systems and the fit with the local culture. The finding of this study, in identifying the specific issues in relation to operational and professional modes of management, should assist managers to put into place an administrative system which is sufficiently flexible to accommodate both perspectives.

Although formerly a bi‐cultural nation, New Zealand has increasingly become a multicultural society. Interest in Chinese language and culture has also been fuelled by New Zealand's shift in immigration policy from 1974 (to a skills based rather than an ethnicity policy). This study is a first attempt to evaluate the efficacy of a Chinese community‐based educational institution in New Zealand.

In light of contemporary critiques of New Zealand comprehensive schooling published mainly in the popular press, it is timely to re‐examine the origins of and the rationale for the widespread adoption of this model of education. The comprehensive schooling philosophy, it was recently alleged, has produced a situation in which ‘as many as one in five pupils in the system is failing’ and where ‘there is a large group at the bottom who are not succeeding’. This group was estimated to include some 153,000 students out of the total current New Zealand student population of 765,000. In this context, however, Chris Saunders and Mike Williams, principals of Onehunga High School and Aorere College in Auckland respectively, have noted that having underachieving students in secondary schools in particular is not a recent phenomenon. A large ‘tail’ of poor performing high school students has long been a cause of concern, Williams suggests.

Outdoor education was first included in the formal (written) curriculum for New Zealand schools in 1999. This article explores New Zealand outdoor education as a product of a particular coincidence of social and economic conditions and the contested domais of pedagogy and curriculum during the period 1935‐1965. Popkewitz, among others, views school curricula and associated practices as emerging from ‘systems of ideas that inscribe styles of reasoning, standards and conceptual distinctions’ which ‘shape and fashion interpretation and action’. It is these ‘systems of ideas’, or ‘traditions’ in Goodson and Marsh’s terms, that provide a framework for understanding outdoor education in New Zealand schools. Since the 1930s, outdoor education in New Zealand appears to have consolidated from, and been shaped by, competing educational ideologies and changing social and economic influences. The way in which outdoor education accommodated competing traditions is the focus of this, necessarily broad, analysis

It is well-known that Beatrice Ensor, who founded the New Education Fellowship (NEF) in 1921, was a Theosophist and that from 1915 the Theosophical Fraternity in Education she established laid the foundations for the NEF. However, little research has been performed on the Fraternity itself. The travels of Theosophists, texts, money and ideas between Auckland, India and London from the late nineteenth century offer insights into “New Education” networking in the British Commonwealth more broadly. The paper aims to discuss these issues.

This paper draws on archival documents from the Adyar Library and Research Centre, International Theosophical Society (TS) headquarters, Chennai, India; the archive at the headquarters of the New Zealand Section of the TS, Epsom, Auckland; the NEF files at the archive of the London Institute of Education; papers past digital newspaper archive.

New Zealand’s first affiliated NEF group was set up by the principal of the Vasanta Gardens Theosophical School, Epsom, in 1933. She was also involved in the New Zealand Section of the Theosophical Fraternity, which held conferences from 1917 to 1927. New Zealand’s Fraternity and Theosophical Education Trust had close links with their counterparts in England and India. The setting up of New Zealand’s first NEF group was enabled by networks created between Theosophists in New Zealand, India and England from the late nineteenth century.

The contribution of Theosophists to the new education movement has received little attention internationally. Theosophical educational theory and Theosophists’ contributions to New Zealand Education have not previously been studied. Combining transnational historiography with critical geography, this case study of networks between New Zealand, Adyar (India) and London lays groundwork for a wider “spatial history” of Theosophy and new education.