This module explores examples of inclusive practices in different contexts, while continuing the thread of 'relationships' from the previous module in terms of gathering student and whānau voice, creating a trusting relational space where quality voice can occur, and ensuring student and whānau voice during transitions.

Listening to and acting on student voice is important when building genuine relationships with students

I found the video Daelan Karangaroa's approach to collecting student voice inspirational. The way that he used Te Ara Whakamana, a similar model to the Mana Potential framework commonly used in Cluster 1, for a range of purposes has given me ideas about how I can apply this in my own practice. I can see the Mana Potential framework being used in practice to initiate a conversation as part of the initial student voice interview; as part of a process of working through an UBRS or other safety plan; and as Daelan used it in- his digitised format, as a self-talk tool as part of a self-calming strategy. A simple digital tool of this kind, could empower a child to be responsible for self-regulating and could be adapted to meet individual needs, without necessarily using the Te Ara Whakamana or Mana Potential frameworks as the starting point. For example [name redacted] is obsessed with Thomas the Tank Engine. A digitised Thomas story, using [name redacted] recorded voice to describe his processes for calming, is worth trialing.

I can see that previously I have collected 'student voice' mechanically rather than purposefully, as a tool to initiate conversation when getting to know a student, how they're feeling and thinking about school or other issues impacting their experience of school. While some of the guiding questions have asked what changes the student would like to happen, the responses have not been informative, in part due to a lack of understanding of what is really being asked. The question "What would you like to be different/to change?" without being framed within a context cannot elicit meaningful voice. I need to change both the method and timing of obtaining student voice. The challenge in achieving this is having the time to build the relationship and sometimes overcoming possible language and comprehension barriers.

The Ka Hikitia framework reinforces the importance of relationships

Following on from a New Zealand wide joint RTLB/MOE professional learning zoom unpacking the first 2 refreshed Ka Hikitia outcome domains, Cluster 1 decided to hold a Clusterwide professional development day to unpack the remaining 3 domains and identify next steps for improving our understanding and implementation of this document across our RTLB practice. As part of the organisation team, I helped plan for and present on the day. The day was particularly memorable in that it not only resulted in effective collaboration, but modelled principles underpinning the domains, for example by providing a learning opportunity for our cluster to recognise, discuss and outline how we can take action against systems of inequality and to develop a deeper understanding of kaupapa Māori to address racism and inequity.

What was really powerful for me was the first activity of the day, which strongly modelled an aspect of the Te Whānau domain by giving everyone a better understanding of where our own whānau are from/live/work and the importance of understanding our local iwi, histories and stories. As Malia discussed in the video 'Supporting Ākonga Māori', knowing your Māori learners and building community networks are essential. The activity firstly involved spreading out a [name of mat] which not only represents the space for talanoa but in this activity, it also represented Papatūānuku. Images of the eight mountains that represent our cluster boundaries were placed in approximately correct geographical locations to create a three dimensional model of our Cluster area. Each member of the team sat on the mat in the location that best represented their school community. This was a powerful visual image of how we are distributed across the Far North. Each team member then had the opportunity to share their local knowledge, stories, histories and their own connection to these places.  The activity itself was wonderful whānaungatanga as we learned more about each other. We also learned something of the local context in which we work.

I would love to use this activity in my schools, as a starter activity or contributing to discussions about the Ka Hikitia document. This example of mahi is relevant because the Ka Hikitia strategy underpins ākonga Māori and the more we, as RTLB are familiar with and incorporate it's guidelines in our practice, the more able we are to support our school communities to reflect on their practices.

Relationships are even more important when they system fails our students

New Zealand's approach to justice has typically been a retributive system, that is, punitive and compensatory in nature, at odds with. A restorative system is a relational based approach that is more in tune with te ao Māori, and has at its core, restoring the relationship between the offender, the victim/s, their whānau and the wider community affected by the offending. While some form of punishment may well be part of the process, it is not central to it.

Three things I’ve learned from undertaking this module is how the youth justice process works for our 10 to 18 year old's, as an alternative to the criminal justice system. What I found really interesting is the notion that one's sense of identity impacts likelihood of choosing to take up a retributive versus restorative pathway (Wenzel et. al, 2008). I also learned about Ngā Kōti Rangitahi and Pasifika Youth Court as a culturally adapted justice system. The video 'Rangitahi Court' (Ministry of Justice) highlighted the importance of Māori youth's connection to their Marae, their community, their whakapapa, their culture. 

I'm still wondering how satisfied different parties to the restorative process feel afterwards and whether they feel justice has been done. Wenzel et. al. considered this question from the victim's perspective but not the perpetrator, whānau or wider community's view points. I am also interested in finding how effective the programme is in terms of rate of recidivism compared to the punitive model in the context of schools, for example, bullying. Wenzel et. al. note that this is dependent on the nature of the offence and skewed by self-selection to conditions. However, it would be interesting if these are lower in some contexts, why restorative practice is not more widespread throughout our education system and our justice system. I have a case at the moment in which a student's challenging behaviour is linked to their feelings of whether justice has been served. As he is usually on the receiving end of the consequence metered out (generally perceived to be the perpetrator), I believe it is more that he doesn't feel that he's been heard. At the same time, because he isn't part of the same social group, identity differences may affect underlying values and therefore a willingness to participate in the process. For this reason, Circle Time may be a more effective approach, as this might address the social identity aspects.

The CAPs process resulted in a number of strategies to trial in the classroom to address this, including using Circle Time to discuss and resolve issues when they arise. I'm wondering whether introducing restorative practices across the school might be more effective. This would enable all parties to a conflict to grow in empathy as well as responsibility.

The Collaborative Action Plan is an example of an individual approach to learning. It was great to see an example of a cluster working together to unpack and collaboratively create a framework for collaborative action plans, to ensure the process meets the guidelines outlined in He Pikorua and He Urunga Tū. A small group from our cluster have been working collaboratively with our cluster leader to develop a staff induction framework so that RTLB new to the cluster who have not been a part of these collaborative processes, are introduced to the clusterwide expectations, format and checklists that go along with it. It would be helpful in ensuring consistency of practice across the cluster, to have a checklist as Cluster 7 have shared in the video 'Mahi whakahirahira: Safra Bacchus, Cluster 7, on Collaborative Planning'. I have trialed using a range of different proforma CAPs templates, including that shared by Angela Robson (RTLB, Cluster 1). The only change that I've made to this has been to include a SMART reminder checklist at the bottom of the CAPs form, including 'empowering', as reflection on my process identified this as an area of improvement for me.

Two things I will do differently in practice from now on, is to choose one CAPs template to use consistently and review it alongside other frameworks (He Pikorua, He Urunga Tū and Ka Hīkitia) to ensure it is fit-for-purpose. I will also suggest to our cluster or team, that we develop our own checklist to ensure consistent best practice across the cluster.

Transitions can be stressful times for tamariki and whānau. Getting this right is important to...

Transitions refer to the movement from one age specific [educational] setting to another. Some children, accustomed to a particular setting and people may experience anxiety when transferring to a new environment, be it from one classroom to another or one school to another. Typical transitions include moving from a home environment into an early childhood setting, to primary, intermediate, secondary, tertiary, or out into the workforce. For these students, additional supports can make the transition process easier. The three key principles underpinning successful transition, as outlined in the module, are partnerships, equity and inclusion, and a strengths based approach.

ERO, in the 'Educationally powerful connections with parents and whānau' report, discussed partnership practices that made transitions easier for all parties. Learning-centred relationships proved to be really important for successful partnership in all respects. Learning-centred relationships  evolve when schools include whānau in their child's learning. This is more than biannual reporting and inclusion in school activities. Involvement in setting learning goals; curriculum foci; transition processes; and supporting their child's learning example learning-centred relationships. Schools that prioritise whānau relationships result in better outcomes for students, including transitions. 

While I have not yet been involved in transitions as a Specialist Teacher, I have been involved in transitioning students from intermediate to high school as a teacher. One of the most beneficial actions was having direct conversations with the students' previous teachers. It has been my general experience that the Y9 Dean meets with teachers from feeder intermediate schools to discuss academic and social issues as per a standard transition form, and this information and form is then passed on to teachers. At one school I worked, the opportunity for teacher-to-teacher hui was organised as part of a student 'transition day' (couched as an introduction to the new school but essentially a testing day for streaming purposes). Having direct conversations with previous teachers of vulnerable students enabled discussions about strengths, and strategies that have been successful. I found that transitions into my classes were the better for this process because barriers were able to be removed from day one. From a student perspective, the quality of their experience on that very first day can set the tone for the whole year.

One of my Cluster's practice leaders, Eric Alexander, shared his ideas of successful transitions. "A transition will be successful if students and their whānau are actively looking forward to their new school experience. A good transition will mean that they will know in advance who their teachers are, where their classrooms will be and what their subjects are. They will feel that they can voice questions about their concerns and have these answered  in a mana enhancing way. They will know that there is someone in their class that they know from their current school, or will have met and had a chance to spend some time with an age appropriate peer so there is a familiar face. They will know where to go and who to talk to if they have a problem. They will know that their new school is prepared and ready for them. They will feel welcome.

I'm hoping to have transitions as my liaison school focus for the remainder of this term.

In Wendy's voice-over presentation, she notes the barriers to job crafting of: role overload, unmanageable workloads, isolation and micro-managing structures (Solberg & Wong, 2016).  What examples of each of these have you noticed in your own context?

Working through videos and narratives from other educators, which aspects of their job crafting resonated for you and your practice?  

Margolis et al. (2014) argue that the 'recent hyperfocus on resilience within international teacher education research and practice is detrimental to both individual teachers and the teaching profession as a whole' (p. 392).  To what extent to you agree with the points they make, and why or why not?

Teacher Aides/Kaiāwhina