Janet S. Gaffney

A growing number of Pasifika students are pursuing Business Studies at Secondary school. However, indigenous knowledge and epistemologies are not prominent in Business Studies. We discuss a qualitative decolonising study that explores the concept of self-efficacy in Business Studies from a Tongan perspective. We provide insights into the perceptions of Tongan student’s self-efficacy and their Business Studies teachers. Teachers’ views aligned with Western notions of self-efficacy, which conflict with Tongan perceptions, precisely the collective nature of Tongan self-efficacy. Key findings from teacher interviews and Talanoa with students provided an understanding of Pasifika students in general and experiences specific to Tongan students. Three main themes are highlighted: (a) key values for Tongan students, such as relationships, family, and identity; (b) students’ learning experiences across different contexts; and (c) framings of self-efficacy. This study’s implications for curriculum suggest how teachers can learn from and incorporate Tongan students’ values and identities, enhancing their engagement and performance in Business Studies. Extending this research to include the knowledge and understanding of Tongan families, community leaders, curriculum specialists, Business Studies educators, and researchers would create a transformational space for student engagement. Bringing together shared expert knowledge in the future would require more time for effective and meaningful Talanoa as a collective.

Young carers are a largely invisible and unsupported population of Aotearoa New Zealand (NZ) children and youth aged 25 years and under who physically, emotionally, socially, and/or spiritually support loved ones experiencing ill health, disability, substance misuse, mental illness, or advanced age. The total number of young carers in NZ is unknown because census data only capture those aged 15–25. The nine published NZ studies recommend further research, policies, and services for young carers. However, there is a lack of young carer voices to inform their implementation. This paper provides insight into the experiences and needs of 28 young carers, the largest self-identified cohort in NZ research. Throughout phenomenographic interviews, young caring was described as a natural and valued part of being in a whānau/aiga/family, aimed at supporting their loved one’s holistic wellbeing. However, the overwhelming nature of caring without recognition or support resulted in poor educational, social, and mental health outcomes for young carers. This paper concludes with a contextualised NZ young carer definition and an urgent call to address the Carers’ Strategy Action Plan and listen to, and deliver on, young carers’ expressed needs.

Drawing on a Bakhtinian idea of unfinalizability and a semiotics lens of multimodality, the authors conceptualize children's everyday narratives as chains of living stories that emerge at home and in early childhood education settings. In this study, the authors interpret the living stories and emergent identities of Dylan, a five-year-old Vietnamese boy, in Aotearoa New Zealand. Two narrative chains of Dylan's living stories were selected to represent his intersecting and emergent identities around the significant event of the birth of his sibling, when he became the eldest brother. The findings will inspire early childhood educators and researchers to value learnings derived from stories and use the pedagogy of unfinalizability in their interactions with young children.

The Pasifika Early Literacy Project supports teachers to make space for the languages and cultures of Pacific children and families in early childhood settings in Aotearoa New Zealand. Dual‐language books in five Pacific languages and English validate Pacific children's languages, literacies, and identities. We highlight teacher practices following professional learning and development workshops. Teachers are invited to challenge dominant monocultural notions of language and literacy that perpetuate educational inequities. Illustrations of early childhood teachers' innovations with Pacific children (aged 2–6 years) demonstrate how dual‐language texts can be connected to families' embodied cultural literacies. Understandings of “literacy” and “reading” were expanded to include children's expressive modalities through oral and visual texts in heritage languages and English. This work highlights the role of teachers to connect, rather than replace, the worldviews, languages, and literacies of families with the pedagogical practices of early childhood settings.

This article chronicles three stories selected from a post-intentional phenomenological study conducted by the first author. The authors aim to investigate affective connections in children’s silent play by addressing three research questions: (a) How do children engage in dialogue with the teacher, their peers, and the material environment without words? (b) What emotions are produced in silent play? and (c) What changes in children’s affective connections occur through silence? We drew on the notion of intentionality in post-intentional phenomenology to illuminate meanings of the phenomenon for individuals about what they felt and experienced. With a focus on intentionality, we delved into the ways children meaningfully communicated with others and connected to the environment in their unspeaking moments. We also took on a posthuman notion of intra-actions to rethink silence as an inaudible yet sensible sound communicated between children and things. The prior studies showed that children’s silence was a mode of expression. Through storying the silent play-stories, we offered two alternative meanings of silence––intra-active communication with people and things and inaudible inner wellbeing, in addition to a mode of nonverbal expression as identified in prior studies. The findings are significant in enriching and renewing our understanding of children’s silence in inclusive ECE environments. Silence is re-defined as a mode of embodied communication and affective connections. This article invites researchers and educators to genuinely “listen” to children’s stories, even in silent play.

Communication and literacy development of young children is shaped by the nature of social and cultural relationships in everyday situations. Few studies, however, have explored early story experiences encountered by infants and toddlers in naturalistic settings. We argue that personal stories about everyday lived experiences are a vital context for considering how toddlers develop communicative competencies as they participate in these stories within their families and communities. The paper presents selected findings from a qualitative study underpinned by a broad theoretical view of story embedded in a sociocultural, participatory framework. We contend that stories are collaborative, social endeavours in which intersubjectivity is accomplished collectively and multimodally. Evidence is offered of the communicative process enacted by 1-year-old Lexie, her parent, teacher and peers, as they shared meaning together in a personal story about eating lunch. Lexie and her family were participants in a wider study of the story experiences of 1-year-old toddlers, within and across their family home and early childhood settings, in a culturally diverse community of Aotearoa New Zealand. Drawing on multimodal ethnography and video data, findings illustrate how Lexie and her family, teacher and peers actively participated together in the weaving of a shared personal story using verbal, visual and kinaesthetic forms of communication. The study contributes to the field of early childhood literacy by providing unique insights into the potential of everyday personal stories as a valuable context for exploring ways children’s communicative competencies are developed through relationships in family and community settings.

Editorial Introduction and Invited CommentariesKo tōku reo, tōku ohooho; tōku reo, tōku māpihi maurea; tōku reo, tōku whakakai mārihi.This whakataukī (proverbial saying) was coined by Sir Tīmoti Kā...

While many studies have investigated the effect of task complexity on L2 writing, little has been reported on the effects of intended task complexity manipulations on task-generated cognitive demands in L2 writing. This study, therefore, was designed to examine the relative effects of task complexity and cognitive demands on students’ L2 writing. Two argumentative writing tasks were manipulated with varying numbers of elements and reasoning demands to be distinguished either as a simple or complex writing task. Self-ratings and dual-task methodology were adopted to validate the manipulations of task complexity. Thirty-one L2 learners, in the single-task group, were asked to complete two writing tasks and a post-task questionnaire. Participants in the dual-task conditions (30 in Experimental 1 and 31 in Experimental 2) were required to simultaneously complete the primary writing tasks and the secondary tasks. Results from self-ratings and dual-task experiments supported the efficacy of the task complexity manipulations.

Transmission of skills and knowledge is a core message in dominant discourses surrounding early verbal and non‐verbal communication of babies. Narrow conceptualisations fail to place adequate emphasis on sociocultural elements of language and children’s sophisticated non‐verbal communication. Utilising Kaupapa Māori research methods, this study describes a critical reflective narrative of a community‐led parenting programme that makes space for whānau to re‐centre Indigenous linguistic and cultural practices. ‘He Awa Whiria/The Braided Rivers’ metaphor is used to illustrate three themes derived from the analysis: Ma te kotahitanga e whai kaha ai mātau/In unity we have strength, reciprocity/whakaututu, whānau ki te whānau and manaakitanga/love and compassion for others. Data sources included focus groups; interviews; and reflective researcher memos. The evolution of the collective‐agentive approach is illustrated within each theme with selected critical episodes. This study describes the parent‐coaches‐researchers journey to illustrate how a community’s rangatiratanga/sovereignty led to system transformation. The whānau collective journey represents an organic response of one ‘targeted’ community to lead the way in responding to deficit assumptions of parents and their children held by educators in the realm of early oral language. Indigeneous knowledge, ways of being and languaging are central and valid for the success of all tamariki/children.