The Importance Of A Transformational Leader As One Essay

We are all born equally however, our cultural experiences define who we are through our customs and beliefs. The objective of this review is to explore two texts in relation to the course readings and view them as a comparison to my own story as a student and pre-service teacher. The first text written by Australian academic author Larissa Behrendt titled Aboriginal dispute resolution: a step towards self-determination and community autonomy (1995) examines the traditional Aboriginal society with multiple relations to the cultural differences between Aboriginal and non-Aboriginal Australian values. Comparably, in David John Carters’ text Dispossession, dreams and diversity: issues in Australian studies (2006), Carter identifies the dissimilarity between Aboriginal Australians history and European decedent Australian history. Both Beherhat and Carter similarly explore the same themes and traditional values which are displayed through three topics. Firstly, the custodian views over land. Secondly oral culture and lastly the consensus over ones community. The following critical review will examine these three key themes in comparison to my own content and experiences in relation to being a student and a pre service teacher.

In the 1880s, the destruction of the Treaty of Waitangi caused a lot of commotion among the Māori people, especially the leaders. In the beginning of the 1900s, Māori leadership appeared to be insignificant, but soon a new generation emerged and began to turn things around. These new leaders were educated at universities and took new approaches to obtaining what they needed (Pfeiffer et al 2010: 8, 10, 20). This essay will look at the beginning of leadership, Whatarangi Winiata, contemporary leadership, and leadership attributes to prove how the concepts of whakapapa (genealogy), iwi (tribe, people), arikitanga (chieftainship), and mana (authority, power) are embedded within Māori leadership.

Like many non-Aboriginal teacher’s, I have not a considerable amount of experience teaching and engaging with Aboriginal students. My comprehension and learning of utilizing correct terms to describe or speak of culture and worldviews are restricted. Having knowledge and understanding of these tools, is an absolute necessity to a successful teacher to all children and background. This reflection, on self and overview of the unit will be in connection to three sub topics and provide indigenous studies for all students, knowledge of all topics and achieving Australian Institute for Teaching and School Leadership (AITSL) standards (2017).

By taking into account First Nations epistemology, both in methods and content, learning can become a process that builds on First Australians culture and identity, which in turn, will also enrich the educational experiences of non-Aboriginal and Torres Strait Islander students (Hughes et al., 2004; Yunkaporta, 2009). Furthermore, in order for there to be effective incorporation of First Nations learning styles into school practice, it is of vital importance that school communities, both in and outside of the teaching and learning environment, come together to plan, outline and ultimately implement a curriculum and school ethos that supports First Nations learning styles, culture and identity on a daily basis. Working closely with local community members or elders, school liaison officers and other fellow First Nation teachers is crucial to the success of this process. Santoro, Reid, Crawford, and Simpson (2011) provide further clarification suggesting the time has come that all education professionals listened to, and learned from First Nations teachers. Only then, can the bridges of social injustice, inequality and uninformed assumptions be rebuilt with new found enthusiasm and

One person’s understanding of history often relates with their sense of cultural identity (Fearon, 1999). Australia’s education about our history may have been misrepresented so that that voices of several Aboriginal and Torres Strait Islander culture’s voices were not heard or disregarded. Pre-service teachers may have also been misled or have under-represented ideas of Aboriginal and Torres Strait Islander culture’s due to media representations or lack-of, a misguided approach still occurring presently. I believe that it is important for pre-service teachers to consider and understand their ethical positioning, so as to expose preconceived assumptions and views. As a pre-service teacher, it is my responsibility to become continually educated as to the correct history of Aboriginal and Torres Strait Islander cultures, and constantly challenge my present knowledge and understanding in order to develop and have a more mature idea of what it means to be a modern Australian educator. I will make sure that I thoroughly engage with research based online, but will ensure that I engage and have contact with Aboriginal members in my community, especially their elders. Not only pre-serviced teachers, but current teachers in the modern day classroom, need to be prepared to critically develop their professional understanding of Aboriginal and Torres Strait Islander culture, so as to be the most effective practitioner they can

Within our New Zealand Code of Ethics it states cultural values are to be respected and beliefs acknowledged (Early Childhood Code of Ethics National Working Group, 1996). When conducting educational research, researchers who intend to work within a cultural context different to their own need to acknowledge they will face moral, cultural, and ethical challenges throughout the research (Wong, 2006). This is in regards to both the research design and interactions with the research participant (Sieber, 1993, Sited in Wong, 2006). To enable researchers to be culturally sensitive they need to demonstrate cultural competency throughout the different stages of the research. For example, the Treaty of Waitangi states the affirmative rights of Māori to develop processes of research appropriate for their people, in doing that the only people needing to seek permission are from their own (Cram, 2001). Article Two of the Treaty guarantees te tino rangatiratanga, reflecting the position of Māori as tangata whenua (people of the land) giving them rights to self-determination and tribal self-development (Mane, 2009). Therefore when carrying out educational research within Aotearoa New Zealand researchers need to ensure Māori participants have full

The idea of aboriginal culture has always been a very minor part of my life as I had minimal interactions and education on it until my final year at high school and now here at university. Through this review I will be focusing on four readings which have opened my mind to subjects and a history that I would like to further explore. Those reading are: Behrendt’s ‘Dispute resolution in traditional and contemporary Aboriginal society’, Harrison’s ‘Starting out as a teacher in Aboriginal education’, O’Brien’s ‘Sharing our space’ and chapters 2 of Price’s ‘Aboriginal and Torres Strait Islander Education’. Through these readings I will link the information to my own personal thoughts, of my past experiences and education, my current education as

“..the transformational leader articulates the vision in a clear and appealing manner, explains how to attain the vision, acts confidently and optimistically, expresses confidence in the followers, emphasizes values with symbolic actions, leads by example, and empowers followers to achieve the vision (Yukl, 2002)

Since transformational leadership is such a powerful force for change, history has seen its fair share of transformational leaders. Leaders in sports, politics, religion and business have used the transformational style to implement their visions and change the structures around them. Examining these leaders can help understand the frameworks and characteristics of this leadership style in detail.

In this paper I will be discussing in-depth the Maori people. I will include a short background and a quick summary of history and then describe a few aspects of their culture including: language, subsistence practices, kinship and descent, marriage and household, beliefs and worship, and a unique cultural practice.

Understanding the New Zealand andNew Zealanders means understanding the influence of Maori people and culture.

One of the most challenging tasks in being an effective teacher is to create a learning environment, which adequately addresses the needs of all students. Effective teachers must be responsive to a diverse range of student backgrounds, including linguistic, cultural, religious, and socioeconomic (1.3 AITSL, 2011). In addition, an effective learning environment includes an understanding of Aboriginal and Torres Strait Island students learning needs and incorporates differentiated teaching methods to meet the needs of specific students’ abilities (1.4 - 1.5 AITSL, 2011). Therefore, to be an effective teacher aspiring to meet the ‘Every Student Succeeding’ policy (Education Queensland, 2016), in addition to well-developed content and pedagogical knowledge I will require a broad knowledge, understanding, and respect for Aboriginal and Torres Strait Islander histories, cultures and languages (2.4 AITSL, 2011). Cultural diversity is multidimensional and may range from, language to beliefs, personal space to family roles, presence to the value of education, spirituality or concepts of health and healing (Lee, Cosby, & deBaca, 2012). To address such diversity research, on teaching practices, confirms there is a fundamental need for a Culturally Responsive Pedagogy (CRP) (Lloyd, Lewthwaite, Osborne, & Boon, 2015). In order to be an effective and culturally responsive teacher I must address the cultural norms students represent through the support of the EATSIPS

This essay will attempt to answer these questions by looking at the important changes in the education system and how they affected Maori education. These influential changes include the introduction of schooling systems such as 1867 Native Schools and the establishment of the 1877 Education Act. I will then look at the effects of assimilation

Māori societies rely on a hierarchical system to keep balance within the Iwi (tribe) or Hapū (sub-tribe). The leaders can determine how tikanga (the correct or Māori way of doing things) is defined within that iwi or hapū so hold a great deal of responsibility. A good leader would have gained mana (power and authority) from his/her people and would often have whakapapa (genealogy or lineage) which they gained their mana and leadership skills from (Duncan, 2015). Kaumātua (elders) were often looked upon as leaders in any community because of their knowledge and advice but a highly respected leader would also be of direct descent from the atua (ancestor with continuing power, can be related to gods) or ariki (original chief of the waka). In this essay I will use the Kīngitanga movement on the 1860’s to show how mana, tikanga and whakapapa are all important concepts for a good Māori leader to encompass into his role.

Māori and Pākehā had very different aspirations for the establishment of Native Schools from the very start (Bishop 1996:76). While Māori wanted to further enhance their knowledge to battle the threat forced by the vicinity of Pākehā the main focus of the State was merely to control Māori society through assimilation (Simon 1998:106). The fact that Māori had to provide land for which the school was to be built on, and to additionally pay for half the portion of the development expenses of the school and one quarter of the teacher’s wages demonstrates that the setting up of native schools resulted in a financial burden to the Māori society (Duncan 2014).