This narrative inquiry explores the social experiences of four students with disabilities who were educated in four co-educational secondary schools in New Zealand. Over a period of two academic years, four students told their stories of their transition to high school and their experiences of friendships and social relationships in their classrooms, playground, and after school venues. Their parents, siblings, peers, principals, teachers, and teacher aides were also interviewed and together with school observations and relevant documents provide a holistic perspective to the students’ stories. The students’ stories are foregrounded and re-presented in poetic form. Analysis of each student’s accounts are developed within a socio-cultural context that examines contextual factors that shape, support, or create barriers to their friendships and social relationships. These analyses are written as narrative responses within an ethic of caring. The research discusses the nature of social relationships between students with disabilities, and between students with and without disabilities, including bullying and rejection; contextual factors such as gender that shape students’ perceptions of each other; and aspects of curriculum and pedagogy that support or hinder social relationships. The agency of individual students in the processes of social relationships are analysed, and implications for further research outlined. The study concludes that there are personal and socio-ecological factors that impact on the social experiences of students with disabilities. The findings suggest the need for teachers to examine values, attitudes, knowledge, and pedagogy in the context of their schools and adopt a multilevel approach to address the academic and social needs of all students.

The thesis provides a socio-historical perspective through which to evaluate the first five years of implementation (2002 to 2006) of social studies within the National Certificate of Educational Achievement [NCEA] in New Zealand secondary schools. The experiences of both lead educators, with responsibilities at a national level, and classroom teachers provide insights into the personal, contextual and institutional factors which have enabled and constrained the implementation process, especially at NCEA level one. The inclusion of social studies as a subject for the new qualifications and assessment system in New Zealand, the NCEA, heralded a significant opportunity for this integrated subject to gain academic status and acquire a unique identity within the senior secondary school curriculum. Paradoxically it set a relatively strongly framed assessment system beside a curriculum that has traditionally been weakly classified and framed (Bernstein, 1971). This paradox has created tensions for teachers who have responded in different ways, from full implementation to a more functional approach. Two groups of teachers were identified in the course of this study. The idealists are passionate advocates for senior social studies and are likely to implement it to all three NCEA levels in their school. The pragmatists, on the other hand, are more likely to offer only level one social studies, typically to their more academically able year 10 (Form 4) students for extension purposes, and also to induct them into the assessment requirements of the NCEA system before they study the traditional social science subjects at levels one, two and three. This pragmatic approach reflects past practices of the pre- NCEA, School Certificate era (1945-2001). It continues to reinforce the low status and unclear identity of senior social studies within the social sciences as well as within an already overcrowded senior school curriculum. At the end of this first five year period of implementation the viability of senior social studies is at a critical juncture, with its on-going success not yet assured.

Since the publication of the International Adult Literacy Survey (IALS) findings in 1996, governments internationally have been cognisant of the need for functional literacy skill training for large segments of the New Zealand working-age population (Culligan1, Arnold, Noble, & Sligo, 2004; Ministry of Education, 2001; OECD, 2000). Individuals with low literacy levels generally report negative prior experiences of formal learning environments that are due to and have contributed to their current functional literacy capability (for example, see Neubauer & Dusewicz, 1988; Ross, 1987, 1988; Tilley et al., 2006). The present study aimed to systematically investigate and measure the dispositional coping styles and strategies associated with differing prose literacy capabilities. The purpose of this project was to provide an understanding of the coping-literacy relationship as a first step toward the development of coping strategy training interventions specifically targeted at improving the educational experience (current and future) of low literacy individuals. Secondary aims of the current study included exploring the relationship between persistence and coping style, adaptability, and prose literacy; determining whether and how coping styles, adaptability, and prose literacy changed over time; and, assessing the relationship between prose literacy, coping style, adaptability, and post-course goal achievement. Fifty-six students in adult vocational programmes were interviewed pre- and post-course. At each time point assessments of dispositional coping style and strategies via use of the COPE tool (Carver, Scheier, & Weintraub, 1989) were gathered, as were measures of emotional intelligence (including adaptability), and prose literacy score. Participants also took part in a semi-structured qualitative interview which gathered information on their educational and employment history, and goals post-course. Situational assessments of coping behaviours outside of the course were also gathered as part of a larger study for future analysis purposes and are outside the scope of this thesis. Respondents were also interviewed at three and six months post-course to determine achievement or non-achievement of post-course goals. Low prose literacy scores were significantly associated with more frequent use of emotionfocused coping strategies (particularly avoidance). Higher prose literacy scores were significantly associated with more frequent use of problem-focused coping strategies. Indicative data showed that non-persisting participants showed higher emotion-focused coping strategy use than their persisting counterparts alongside lower prose literacy scores. Further, emotionfocused coping, adaptability, and prose literacy score were found to change significantly over time. However, post-course goal achievement was not significantly associated with any of the variables of interest except bivariately with prose literacy. The model of transactional stress and coping (Lazarus, 1966; Lazarus & Folkman, 1984) and the control theory of self-regulation (Carver & Scheier, 1981, 2000) provided a framework for the discussion of the dispositional coping styles and strategies used by individuals of differing prose literacy ability. It was argued that a negative self-schema of the individual as a learner is developed through prior negative experiences of formal education. It was hypothesised that this negative self-schema, built from a low self-confidence and fear of educational failure and rejection, predisposed the individual to a heightened negative self-focus. This in turn was proposed to direct attention to the self and the associated emotional aspects of a response to a stressor, leading to a bias towards habitual coping strategies of avoidance and less frequent use of problem-focused strategies by this group. These findings and the associated interpretations have implications for the future development of coping strategy training interventions for individuals with low functional literacy competencies who wish to re-engage with formal education.

This thesis presents an analysis of adult education programs concerned with reconciliation, and more specifically with reconciliation pedagogy used by community organisations in Northern Ireland. Northern Ireland for many years was the site of inter-ethnic violence expressed through sectarian and paramilitary presence, but has moved towards a more peaceful, civil society in recent years. This thesis investigates how the role of the citizen-subject in the new Northern Ireland is constituted in adult education programs and how funding regimes govern such community relations initiatives. The thesis offers a critical analysis of interviews with tutors, participants, designers and managers involved in a selected peace and reconciliation course. A broader view on reconciliation pedagogy and curriculum in anti-sectarian adult education in Northern Ireland leads to a closer exploration of social practices and power relations surrounding the chosen course, while drawing upon selected aspects of social theory, Foucauldian discourse analysis and concepts of governmentality. The analysis revealed that the chosen anti-sectarian course, ‘Us and Them’ (Workers Educational Association), proposes individualisation and responsibilisation as alternatives to community identities and nationalistic myths of origins. Equal rights are interpreted as equal rights to cultural expressions, and culture is continuously privileged over other structural differentials in Northern Ireland such as poverty, class or colour. ‘Us and Them’ is one component of a large machinery of projects designed to address the conflict situation in Northern Ireland. This machinery finds its centre in the Northern Ireland Community Relations Council, which privileges certain knowledges based on cultural consociationalism over others and which distributes funds for peace and reconciliation projects accordingly. Furthermore,the thesis examines how contemporary policy papers addressing community relations shape discourses found in anti-sectarian strategies and the rationales, strategies and policies informing “Us and Them’. The aim of the analysis is to explore the power and potential (and the limitations) of individualisation and responsibilisation as techniques in peace and reconciliation pedagogy in post-settlement ethnic conflict situations.

In recent years considerable emphasis has been placed upon the education of the Maori. This is not in itself a new development, but instead, one which has been accentuated by the rapid growth in Maori population, the marked drift to the cities which has continued unabated since the end of the second world, and the general realisation of the fact that large reservoir of human potential remains untapped when the interest of a dominant culture are not reflected in those of minority groups.

The social and economic restructuring accompanying increasing globalisation has provided new opportunities and new limits for social and ethnic movements in New Zealand as elsewhere. The purpose of this thesis is to establish the theory of tribal-capitalism through an examination of the responses to these changing global economic circumstances that have characterised the Maori ethnification, indigenisation and retribalisation movements since the 1970s. Although both the initial 'prefigurative' and the later 'strategic'(Breines, 1980:421) routes to tino rangatiratanga ('Maori sovereignty') were attempts to restore traditional social relations and secure political and economic autonomy from the dominant Pakeha society, the projects are distinguished by different approaches. On the one hand the 'prefigurative' traditionalist project indicted both capitalism and Pakeha society as its exponents sought a return to the precapitalist social relations of the pre-Contact era. On the other hand exponents of the 'strategic' project sought to establish a concordat with capitalist Pakeha society based upon the assumption that a capitalist economy could be made compatible with Maori political and cultural autonomy. It is argued that neither project, 'prefigurative' traditionalism nor the 'strategic march through the institutions of capitalism', achieved the objective of tino rangatiratanga. Irrespective of approach, Maori ethnification, indigenisation and retribalisation became reshaped and reconstituted by the conditions that made the movements possible and that shaped them in decisive ways. These tino rangatiratanga movements emerged from the institutional channels enabled by Pakeha bicultural idealists and given substance by the Waitangi Tribunal as a tribal-capitalist regime of accumulation characterised by exploitative class relations and reified communal relations. An extensive range of case studies is employed to provide evidence that tests the hypothesis of the emergence of tribal-capitalism from out of the projects that attempted to retain the traditional in a world dominated by capitalist relations. Despite the structural opportunities provided by Pakeha bicultural idealists, and despite the different approaches of the Maori tino rangatiratanga projects, it was not possible to restore communal relations of production. Objective forces, rather than internal miscalculation, ineptitude or corruption, brought about the failure as firstly 'prefigurative' and then 'strategic' projects became doomed attempts to sidestep class location within capitalist structures. The various studies examine the ways in which the 'prefigurative' and 'strategic' projects not only led to the transformation of the ethnification and indigenisation movements into the new class formations of tribal-capitalism, but actually became constitutive of the class fractions that define the regime. The dialectical interactive of agency and structure which transformed the projects became a reconstituting and shaping mechanism of change. First the study of the Pakeha new class's bicultural project grounds the later studies by locating the institutional inclusion of Maori indigenous particularity in the universalism of the new class humanists. Biculturalism established relatively benign conditions for the tino rangatiratanga projects by providing both opportunities and resources for Maori development. It is in the retribalising form of that development that an indigenous version of the capitalist regime of accumulation is located. The next three sections of the thesis examine the 'prefigurative' and 'strategic' routes of this indigenous particularity into the new inclusive structures in studies of: a reviving Maori family, an ascendant tribe, a separate Maori education system and the creation of the national Maori fishing industry. The outcomes of each study are examined to trace the failure of both approaches as particular groups within the retribalisation movement developed new and exclusive relationships to the traditional lands, waters and knowledge. The concluding section contrasts culturalist theories of the Maori tino rangatiratanga projects with the hypothesis of the emergence of tribal-capitalism advanced in this thesis. The claim that cultural strength can resist the imposition of capitalist class relations is found not to be sustained.

In recent years considerable emphasis has been placed upon the education of the Maori. This is not in itself a new development, but instead, one which has been accentuated by the rapid growth in Maori population, the marked drift to the cities which has continued unabated since the end of the second world, and the general realisation of the fact that large reservoir of human potential remains untapped when the interest of a dominant culture are not reflected in those of minority groups.

The social and economic restructuring accompanying increasing globalisation has provided new opportunities and new limits for social and ethnic movements in New Zealand as elsewhere. The purpose of this thesis is to establish the theory of tribal-capitalism through an examination of the responses to these changing global economic circumstances that have characterised the Maori ethnification, indigenisation and retribalisation movements since the 1970s. Although both the initial 'prefigurative' and the later 'strategic'(Breines, 1980:421) routes to tino rangatiratanga ('Maori sovereignty') were attempts to restore traditional social relations and secure political and economic autonomy from the dominant Pakeha society, the projects are distinguished by different approaches. On the one hand the 'prefigurative' traditionalist project indicted both capitalism and Pakeha society as its exponents sought a return to the precapitalist social relations of the pre-Contact era. On the other hand exponents of the 'strategic' project sought to establish a concordat with capitalist Pakeha society based upon the assumption that a capitalist economy could be made compatible with Maori political and cultural autonomy. It is argued that neither project, 'prefigurative' traditionalism nor the 'strategic march through the institutions of capitalism', achieved the objective of tino rangatiratanga. Irrespective of approach, Maori ethnification, indigenisation and retribalisation became reshaped and reconstituted by the conditions that made the movements possible and that shaped them in decisive ways. These tino rangatiratanga movements emerged from the institutional channels enabled by Pakeha bicultural idealists and given substance by the Waitangi Tribunal as a tribal-capitalist regime of accumulation characterised by exploitative class relations and reified communal relations. An extensive range of case studies is employed to provide evidence that tests the hypothesis of the emergence of tribal-capitalism from out of the projects that attempted to retain the traditional in a world dominated by capitalist relations. Despite the structural opportunities provided by Pakeha bicultural idealists, and despite the different approaches of the Maori tino rangatiratanga projects, it was not possible to restore communal relations of production. Objective forces, rather than internal miscalculation, ineptitude or corruption, brought about the failure as firstly 'prefigurative' and then 'strategic' projects became doomed attempts to sidestep class location within capitalist structures. The various studies examine the ways in which the 'prefigurative' and 'strategic' projects not only led to the transformation of the ethnification and indigenisation movements into the new class formations of tribal-capitalism, but actually became constitutive of the class fractions that define the regime. The dialectical interactive of agency and structure which transformed the projects became a reconstituting and shaping mechanism of change. First the study of the Pakeha new class's bicultural project grounds the later studies by locating the institutional inclusion of Maori indigenous particularity in the universalism of the new class humanists. Biculturalism established relatively benign conditions for the tino rangatiratanga projects by providing both opportunities and resources for Maori development. It is in the retribalising form of that development that an indigenous version of the capitalist regime of accumulation is located. The next three sections of the thesis examine the 'prefigurative' and 'strategic' routes of this indigenous particularity into the new inclusive structures in studies of: a reviving Maori family, an ascendant tribe, a separate Maori education system and the creation of the national Maori fishing industry. The outcomes of each study are examined to trace the failure of both approaches as particular groups within the retribalisation movement developed new and exclusive relationships to the traditional lands, waters and knowledge. The concluding section contrasts culturalist theories of the Maori tino rangatiratanga projects with the hypothesis of the emergence of tribal-capitalism advanced in this thesis. The claim that cultural strength can resist the imposition of capitalist class relations is found not to be sustained.

The focus of this research is the spiritual experience of young children in early childhood educational settings. Spirituality is included in the New Zealand early childhood curriculum, Te Whariki, but is a relatively unarticulated aspect of educational practice. In order to find out how spirituality is supported in early childhood educational contexts this qualitative case study research took place in three early childhood settings: a Montessori casa, a private preschool and a Steiner (Waldorf) kindergarten. The methods used in the research included participant observation, interviews and focus groups. The teachers were asked to make a video about spirituality to reflect their own context and photographs were taken in each setting. The metaphor of spiritual landscape is used in this research. In this landscape everyday experience merged with the spiritual to form the concept of everyday spirituality. The cultural theories of everyday life supported a realisation that ordinary daily activity can become wonderful and mysterious when the spiritual dimension is realised. The themes that emerged from analysis of the case studies are conceptualised as transformative aspects of learning and relationships. They are aspects of everyday spirituality identified as spiritual withness; spiritual inbetweenness; and the spiritually elsewhere. Representing spiritual experience is challenging. The thesis is written in narrative form and contains core narratives as prose and poems. Using writing as a means of discovery made communicating spirituality through the medium of words a possibility. Spirituality is proposed to be an inclusive concept that affirms a sense of connection and this thesis found that all pedagogical practices in early childhood settings have the potential to include a spiritual aspect. In Aotearoa New Zealand many children lead their everyday lives in the context of an early childhood environment that includes teachers and parents as part of that community. This thesis argues that when everyday spirituality permeates early childhood contexts that all aspects of the curriculum are realised and the spiritual experience of everyone connected to that setting is supported.

The focus of this research is the spiritual experience of young children in early childhood educational settings. Spirituality is included in the New Zealand early childhood curriculum, Te Whariki, but is a relatively unarticulated aspect of educational practice. In order to find out how spirituality is supported in early childhood educational contexts this qualitative case study research took place in three early childhood settings: a Montessori casa, a private preschool and a Steiner (Waldorf) kindergarten. The methods used in the research included participant observation, interviews and focus groups. The teachers were asked to make a video about spirituality to reflect their own context and photographs were taken in each setting. The metaphor of spiritual landscape is used in this research. In this landscape everyday experience merged with the spiritual to form the concept of everyday spirituality. The cultural theories of everyday life supported a realisation that ordinary daily activity can become wonderful and mysterious when the spiritual dimension is realised. The themes that emerged from analysis of the case studies are conceptualised as transformative aspects of learning and relationships. They are aspects of everyday spirituality identified as spiritual withness; spiritual inbetweenness; and the spiritually elsewhere. Representing spiritual experience is challenging. The thesis is written in narrative form and contains core narratives as prose and poems. Using writing as a means of discovery made communicating spirituality through the medium of words a possibility. Spirituality is proposed to be an inclusive concept that affirms a sense of connection and this thesis found that all pedagogical practices in early childhood settings have the potential to include a spiritual aspect. In Aotearoa New Zealand many children lead their everyday lives in the context of an early childhood environment that includes teachers and parents as part of that community. This thesis argues that when everyday spirituality permeates early childhood contexts that all aspects of the curriculum are realised and the spiritual experience of everyone connected to that setting is supported.