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Disruptive students in the classroom can affect classroom dynamics and individual teacher-student interactions. The purpose of this qualitative research study was to discover perceptions female teachers harbor toward misbehaving African-American elementary school males. The study incorporated a narrative inquiry to investigate perceptions female teachers have toward African-American male elementary school students. The research project involved a purposeful sample of eight female elementary teachers, four African-American teachers and four Caucasian teachers from one public school district in the southeastern United States. The female teachers reflected on their lived experiences and perceptions derived from experiences and encounters they have with African-American elementary school males. Data collection from the study occurred through individual responses from a survey and follow-up telephone interviews. From teacher's descriptions of perceived successes and failures, coded commonalities in reports, labeled themes, conclusions, and recommendations resulted from data collection and analysis. The findings revealed some African-American male elementary school students misbehave in the classroom and others do not. The term “misbehave” is based upon the experiences and type of interactions and exchanges teachers had with African-American male students in the classroom and African-American males outside the school environment. Gender, culture, and language may factor in creating effective teacherstudent interactions to enable better relationships and student outcomes.

This chapter traces the early beginnings of schools and schooling in Aotearoa New Zealand. We have drawn on archival evidence to identify shifting tensions between Māori and missionary, between Church and State and between local and national priorities. Despite its relative size, the history of New Zealand’s schools highlights their complex and competing origins. This educational landscape has been marked by emerging concerns and unresolved tensions regarding entry standards, academic and professional training, recruitment, and the knowledge, skills and dispositions a teacher ought to possess. There has been little consensus about how teachers should be prepared and where this training ought to occur. The absence of any uniform understanding or agreement about the effective professional training and preparation of teachers has induced a level of bureaucratization as competing interests sought to control the work of teachers.

Social enterprise in New Zealand is still in its infancy, with no recognised framework to inform knowledge of current or future developments. In this exploratory paper, the aim is to consider four influences which are shaping the development of social enterprise in New Zealand.

A critical‐appreciative lens utilising Habermas' concepts of the lifeworld and system informs the consideration of these influences.

Four distinct cultural and historical influences are proposed as contributing to the scope and “flavour” of social enterprise developing in New Zealand: socio‐cultural norms, e.g. “Kiwi ingenuity”; the neoliberal reforms initiated by successive governments during the 1980s; Crown settlements in relation to breaches of the principles of 1840 Treaty of Waitangi; New Zealanders' as international citizens.

The paper shows how feedback and dialogue across the sectors, at local, national and international levels, is now required to determine how other scholars, practitioners and policy makers perceive this proposed initial framework.

The purpose of this paper is to describe and critically review the new tenure arrangements that have been established to recognise Māori relationship with land (Te Urewera) and river (Whanganui River), to ascribe them their own legal personality.

The paper describes the development of the legal arrangements in Aotearoa, New Zealand, for Treaty settlements with Māori, and documents the various forms of rights and divisions of space that are changing the face of property institutions.

The paper finds that the acknowledgement of land and nature as having their own legal status and, therefore, owned by themselves is bold and innovative, but is still not a full recognition of customary tenure. The recognition of rivers as indivisible entities is stated but not clearly implemented.

Māori interests and authority are now more clearly articulated, and Māori may expect to be able to engage in customary practices and restore their traditional relationships with their land more explicitly.

The avoidance of an ownership regime has tempered public concerns about issues such as ownership of flowing water. The formalities are still being completed in the case of the Whanganui River, so the full implications are yet to be felt.

This is an innovative development in tenure arrangements seen by some as providing for the rights of nature, but actually responding to the rights of the Indigenous people. This article may inform others about possible models for more diverse tenure arrangements elsewhere.

Research in the field of indigenous value chains is limited in theory and empirical research. The purpose of this paper is to interpret values that may inform a new approach to considering value chains from New Zealand Maori kin community contexts.

The paper derives from research that develops Indigenous research methods on positionality. By extending the “included researcher” (Kawharu, 2016) role, the research recognises the opportunity of being genealogically connected to one of the communities, which may enable “deep dive research” relatively easily. Yet practical implications of research also obligate researchers beyond contractual terms to fulfil community aspirations in innovation.

Research findings show that a kin community micro-economy value chain may not be a lineal, progressive sequence of value from supplier to consumer as in Porter’s (1985) conceptualisation of value chains, but may instead be a cyclical system and highly consumer-driven. Research shows that there is strong community desire to connect lands and resources of homelands with descendant consumers wherever they live and reconnect consumers back again to supply sources. Mechanisms enabling this chain include returning food scraps to small community suppliers for composting, or consumers participating in community working bees, harvesting days and the like.

The model may have implications and applicability internationally among indigenous communities who are similarly interested in socio-economic growth and enterprise development.

The apper’s originality, therefore, derives from addressing a research gap, showing that indigenous values may provide a new approach to conceptualising value chains and developing them in practice.

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.

Purpose – This chapter investigates how being Māori influences the sport experiences of Māori participants, and offers a critical Māori perspective on mainstream New Zealand sport. It argues for the value of moving towards a culturally competent approach that embraces, rather than resists, Māori tikanga and practices.

Design/methodology/approach – The research is driven by an Indigenous kaupapa Māori research methodology that privileges research by Māori, about Māori, being Māori. Ten highly experienced Māori participants were interviewed. The cultural competence continuum was employed to assess New Zealand sport’s ability to meet the needs of its indigenous peoples.

Findings – For the Māori participants, mainstream sport reflects the echoes of colonial ways of thinking that frequently ignore or devalue Māori values or interpret assertions of self-determination as separatist and divisive. Using examples from the participants’ experiences, we argue that cultural competence is something that could benefit all in New Zealand sport.

Research limitations/implications – The limitations of a small sample are addressed by triangulating the participants’ perspectives with other sources of information about Maori sporting experience.

Originality/value – The chapter privileges a Māori critique of existing structures and suggests a way forward that could positively influence sport delivery for Māori and people of all ethnicities.