Search results

Purpose – The chapter looks at the way a group of Cook Islands women in South Auckland used neoliberal-inspired community funding to fulfil the criteria of the funders as well as their own noncapitalist aims.Methodology/approach – The chapter draws upon a combination of original ethnographic fieldwork and literature pertaining to the production and use of tivaivai in South Auckland and neoliberal policy in New Zealand.Findings – The chapter analyzes the cultural context of value creation that the production and use of tivaivai constitutes for Cook Islanders in South Auckland. The production of tivaivai as a “commercial” derivative of these elite social textiles saw the group of Cook Islands women operating in a “human economy” (Graeber, 2012), despite the neoliberal agenda of the funding.Originality/value – As a group, Cook Islanders are marginalized in New Zealand, but the outcome of this funding in the details of how the women recipients managed the use of the money, and how and what they produced, tells a different story about how Cook Islanders engage with capitalism via the “human economy.” Such an analysis adds considerable complexity to the understandings of the way women make and use tivaivai in New Zealand, as well as the ways Cook Islanders do economics in an expanded notion of economy. This sheds light on the subaltern strategies that Cook Islanders create in response to the opportunities and hegemonic forces that exist in the global capitalist economy, and the way they engage with capitalism in the context of the New Zealand political economy.

This chapter details the instructional experiences of a group of graduate students, who are emerging Human Systems Intervention practitioners – men and women who self-identify as white and work in organizational, community, and educational leadership settings. I outline a series of learning experiences that supported a group of MA students to uncover white supremacist thinking in their work – their approaches to intervention and their mental models regarding effective organizational or community functioning. Using contemplative practices to dig out oppressive, invisible dimensions of white identity, we examined how our whiteness shaped and warped how we enacted our work in community and organization development. We did this by reflective reading, meditation, contemplative arts, deep listening and storytelling, singing and music, and ceremony. This chapter illustrates how higher education can address a fundamental mental model and world view that influences how social responsibility is envisioned and how issues of social justice can be advanced within graduate professional education through socially responsible teaching and learning strategies and activities.

Authenticity is being real and true to oneself and outwardly expressing that truth. Authenticity is not a leadership style, but rather a practice that will empower you and others each time you choose to reveal it. It is also not about bearing your soul or sharing every intimate part of yourself to those you lead. Rather, it is consistently demonstrating your concerns, enthusiasm, strengths, weaknesses, learning, and vision.

Choosing to be authentic as a leader will reward you with a deeper connection with those you lead and foster courage in them. Discovering your authenticity can be painful and sometimes awkward, but even those moments of pain and discomfort can be powerful model of healthy vulnerability for others. Authenticity and vulnerability are not generally rewarded and are often challenged in our society. Therefore, it is easy to slide back into staying hidden and stoic. True authenticity then is a daily, sometimes moment by moment, choice.

This chapter describes an experience of finding authentic expression as a leader and how challenges will test that authenticity. Values, vulnerability, and vision are described and presented as anchors for choosing authenticity as a daily practice.