Introduction

Listening to the voices of our Pasifika community leaders is a critical part of understanding ways forward in improving the wellbeing and educational desires and outcomes for all Pasifika learners. These Pasifika leaders come with wisdom and passion that are underpinned by values such as fa’aaloalo (humility and respect), tautua ma finau (service), soalaupule (shared decision making), auau fa’atasi (communal collaboration) fetausia’i (reciprocity), tofa liuliu (adjustable decision) and tofa saili (collaborative wisdom). These principles are enveloped with the great value of alofa (love). As teachers, principals, teacher educators, education advisers and educational policy makers charged with making a difference to all learners, particularly those who are more at risk, we have a responsibility to work alongside the Pasifika communities and their leaders to collaboratively improve educational outcomes.

Pasifika community leaders focus on the on-going challenges that face their Pasifika students in Aotearoa as a way to motivate them to support schools in lifting Pasifika achievement. Families and community leaders are constantly aware of the situation in relation to Pasifika achievement. The arrival of Pasifika peoples in Aotearoa New Zealand after the second world war and from that time on, Pasifika achievement has been attached to labels such as underachievement, disengagement, ‘the bottom stream’, ‘achievement tail’, priority learners, ‘kids at risk’, ‘students lagging behind’ and achievement disparity. These labels continue today in our education system, urging the on-going focus on trying to change the position of Pasifika student achievement. The sad news is that no matter how much the New Zealand education system puts into the development of programmes and initiatives to raise achievement in education for Pasifika, decade after decade Pasifika achievement continues to maintain its position at the very bottom in comparison to non-Pasifika students. For example, from 2001 to 2011, in the Progress in International Reading Literacy Study (PIRLS) of 10 year-old students’ achievement in reading there has been no significant change in the mean scores of the Pasifika students (Chamberlain 2014). Many Pasifika teenagers have left school with no qualifications and, as a result they have continued to contribute to the on-going patterns of Pasifika student underachievement and unemployment, which has consequently led to more and more Pasifika families living in poverty in this country. The on-going unanswered question is: Are Pasifika students failing the system or is the New Zealand Education system failing Pasifika students? When are ‘we’, as a ‘community of learners’ going to get this right?

For this challenge, according to Pasifika leaders it will take true leaders in education to lead the voyage to safe destinations for lifting Pasifika success and achievement. A secure journey’s end for all Pasifika students’ achievement will be the provision of education system that provides an outcome where there is, ‘five out of five Pasifika learners, participating, engaging and achieving in education, secure in their identities and contributing fully to Aotearoa New Zealand’s social, cultural and economic wellbeing’ (Ministry of Education 2014).

Pasifika Community Leaders

From the Pasifika people’s perspective, a ‘true leader’ in education is an effective leader, a leader with high integrity (aloaia) and standing who is driven by culturally responsive principles, values, aspirations and world views of the students (Allen et al. 2009). Such a leader utilizes a personal approach of humanitarian with self-belief, courage, determination and perseverance to wholeheartedly take students from where they are currently at in learning, to where they need to be.

Within this spirit of leadership that is expressed through the words from various Pasifika languages speak with blessings and messages of optimism, loyalty and devotion for the work of school leaders and teachers on this important kaupapa on Pasifika achievement. These words include—Ia manuia le malaga ma le fa’atamasoali’iga (Samoan); Ke mou o mo ia (Tongan); vakanuinui vinaka na soko (Fijian); Malo te tiu (Tokelauan); Kia manuia (Cook Island); Dirava se e namomu (Papua New Guinea).

Effective educational leadership, from a Samoan perspective, is very similar to that of the matai—a person who gives service (tautua) to the school community (staff, parents/families and students) with courage, (toa), perseverance (finau), love (alofa) and commitment (loto iai). Such a leader has the ability to form positive reciprocal relationships and can inspire, challenge and motivate teachers to set high expectations for their students to perform to the best of their abilities. Further, the school leader goes about his/her work with fa’aalo’alo (humility and respect) and tofaliuliu (cultural inclusivity) to enact soalaupule (shared decision making) and communal collaborative team work.

These leadership qualities from a traditional Samoan perspective are vital to effective educational leadership. Just as Samoa has been guided by strong effective leaders with the sacrifice, love, service and perseverance to fight a long, hard political voyage through many colonial storms, effective educational principals can battle the challenging voyage towards lifting student engagement in New Zealand. It involves those traditional Samoan values of effective leadership: courage, experience, perseverance, and the ability to lead transition to change as well as leading an implementation plan for these changes. This is affirmed by my own father’s words of wisdom and leadership shared with me before I left Samoa to come to New Zealand, in 1985.

To become an effective leader, you must be a servant first, learn as much as you can while becoming a leader in the future - learn to care; learn to love; learn to respect; learn to persevere, learn to serve with humility. Never forget where you belong and always look after your name.

Literature

The New Zealand Context

In New Zealand, Pasifika peoples originate from a range of distinctive cultural and language identities. The New Zealand Ministry of Education and Pacific Island Affairs have used the term “Pasifika peoples” to depict people who have migrated from the Pacific Islands or identify with the Pacific Islands due to their ancestry or heritage. The term does not signify a single ethnicity, nationality or culture rather it is convenient phrase to embrace the diverse range of peoples in New Zealand who come from a variety of unique language and cultural identities (e.g., Samoan, Tongan, Tokelauan, Cook Island, Niuean).

Low educational performance for Pasifika students, in comparison with palagi (European), has been signaled since early Polynesian emigration to New Zealand in the 1960s, and remains today (Amituanai-Toloa et al. 2010; Clay 1985; Fergusson et al. 1991; Fusitu’a and Coxon 1998; Harker 1978; Ministry of Education 1995, 2015; Nash 2000; Tamasese et al. 1988). National and international assessment results show that Pasifika students are most at risk of not achieving in New Zealand schools (Education Review Office 2012). A Ministry of Education (Ministry of Education 2013) report noted that one in six Pasifika students will not achieve basic literacy and numeracy skills by the age of ten. Almost one in five will leave school without any qualification; another one in five will leave with NCEA Level 1 only; and around one in five with NCEA Level 2. One in ten will become disengaged from education, employment, or training by the age of seventeen.

The Programme for International Students Assessment (PISA) results (OECD 2014) for Pasifika learners, as compared to others OECD countries, is of great concern. In Mathematics Pasifika is rated 50th, compared to all New Zealand rated 23rd. Almost half of Pasifika learners scored less than level 2 and only 3% at level 5. In the area of reading Pasifika is rated 46th, all New Zealand rated 13th and Māori 43rd. Over a third of Pasifika learners performed below level 2 and only 4% at level 5. Pasifika is rated 50th in Science compared to all New Zealand rated 18th. Over a third performed below level 2 and only 3% at level 5. Statistics New Zealand (2013) and the Ministry of Education (2011) suggest that Pasifika student achievement will be an on-going focus in the New Zealand education system, particularly so in primary and secondary schools. This is the ‘crisis’ we all face as citizens of Aotearoa New Zealand.

The Samoan Context

Each Pacific nation is unique in its own right, but to give an example this next section focuses on the Samoan context. Although colonial rule and domination set a socio-political context for great leaders to emerge, it was the matai (Samoan chief) system that created a strong foundation of support for them and the people (Hancock 2003; Meleisea 1987; White and Lindstrom 1997). The fa’amatai (matai system) is the traditional indigenous form of governance in Samoa, central to the socio-political system of governance and organization of Samoan society, and the core of family settings. It is governed and led by matai who are the holders of family chief titles, fundamental to the welfare and well-being of the extended family (aiga) for the protection of measina (family treasures) pertaining to the family. The term ‘aiga includes not only the immediate family (father, mother and children), but also the whole union of families of a clan and even those who although not related are subject to the family control. It is a respected but demanding role which includes taking care of the family as well as fulfilling external duties such as a mediator for the family in, and across, village affairs and customary events.

The Fa’amatai system has been greatly impacted upon by colonialism and Samoa’s modern politics post-independence in 1962. Members of Parliament are elected in their constituency and must be matai (chiefs), performing critical roles as chiefs and modern politicians. In this sense the role of a matai is recognised outside the family, village and the district. The nu’u (village) is the home of the community, and a centre of cultural and traditional events. The influence of the matai’s role impact not only in the village but also in the district and beyond. The village council (fono a matai), formed and administered by matai, is the executive and judicial authority of every village in Samoa. High ranking matai head their families; represent their villages, communities and districts; and since the advent of Western powers and rivalry in the 19th century, have played a significant role in politics. In Samoan culture, the concept of serving and taking on the responsibility for the welfare of the family is integral to the fa’amatai system. Various members of the family are called upon in turn to support their matai in carrying out their role and responsibilities according to Samoan tradition, cultural obligations and duties.

Before the advent of European contact and influence, the authority (pule) of the matai was widely exercised, but this power was altered and absorbed by the Western-style and contemporary government (referred to as the malo), when the matai’s authority was devalued and confined. Recognition of the matai’s leadership in Samoan society today, continues to be acknowledged in the way responsibilities and commitments are accomplished—by means of the cultural values and principles—integrity, service, love, respect, reciprocity, ‘going an extra mile’, perseverance, ‘casting the net deeper’ and ‘stand firm’ for your aiga (family). Not all matai have had the opportunity to be exposed to formal education, and rely on cultural capital and funds of knowledge to guide their leadership. The navigation through challenging times experienced by families is a test of true matai (chief) leadership. The role of the matai is far more extensive now than previous years because of family dynamics and challenges to the social structure of families, the villages and the nation. This impacts on the way cultural practices are performed.

The leadership qualities and attributes of a traditional Samoan Matai found in cultural values and principles such as fa’aalo’alo (humility and respect), tautua (service), tofaliuliu (flexibility), soalaupule (shared decision making), communal collaborative team work and positive reciprocal relationships form a strong foundation for effective educational leadership. Being inclusive, consensual and collaborative is an indigenous leadership style (Holmes and Holmes 1992). According to Fullan (1993), the ability to collaborate is becoming one of the core requisites of post-modern society. This is encapsulated in the Samoan proverb “O le ala ile pule o le tautua” (Huffer and Alfred 2000)—meaning ‘the pathway to leadership or power is through service. From a Samoan perspective one must serve the aiga (family) and extended family first before entitlement to receiving a matai (chief) title. This unique and far-reaching role of Samoan matai within Samoan culture links strongly to the important role of school principals in leading learning and navigating effective changes for Pasifika students in New Zealand schools.

When you are born and brought up into a culture founded on key values and principles such as alofa (love), tautua (service), ola fa’aleagaga (spirituality), fa’aaloalo (respect), aloaia (integrity), agamalu (humility), fetausia’I (reciprocity), finau (perseverance), fa’asinomaga (belonging), and ta’ita’i (leadership), your whole life is cultivated with commitment and sacrifice for your people, community, and society. Further, effective leadership provides motivation, nurtures a sense of pride, and influences success and triumph. This Samoan worldview exemplifies Pasifika perspectives and will illustrate traditional Pasifika perspective re effective educational leadership.

Leading Change in Schooling

Shaping a climate hospitable to education signals the centrality and magnitude of effective principal leadership in developing and sustaining relational trust (Bryk and Schneider 2003). Relational trust opens the door to establishing mutual respect; acknowledging the vulnerabilities of others; actively listening to their concerns; having the ability to navigate effective actions. The consistency between words and follow-up actions affirms an effective leader’s personal integrity. School communities that are facing on-going challenges requires the Principal to be committed to relational trust, to jump-start and effectively navigate change—much needed in New Zealand.

The focus on effective leadership in New Zealand, in part, stems from the challenging and continuing underachievement plight of Māori and Pasifika students in the education system (Allen et al. 2009; Harris 2009). Research findings support the influence of high quality leadership on all students’ increased engagement and achievement at school (Bishop and Berryman 2010, 2012)—and this has become the catalyst for changing Māori and Pasifika students’ education performance. For example, the Te Kotahitanga project emphasized the importance of educational leadership that is committed to improving Māori achievement with explicit academic goals for stable student-centred vision, as influential for creating effective changes in schools and reducing educational disparities for Māori learners (Bishop 2011). This is because principals are in a position to foster greater collaboration among teachers, which often leads to improvements in teachers’ instructional practices. In turn, these improvements enhance student learning. Further, the Education Review Office (2012) values the importance of effective leadership as best practice in schools with Māori enrolment. However, effective leadership is also needed for Pasifika students.

Methodology

Talanoa

As a traditional cultural practice, Talanoa is a Pasifika research methodology that is authentic and natural in driving and leading conversations and collaborations with the participants in multiple ways. This method was selected as it fits with the wider Pacific Nation’s view of culturally appropriate research methodology. Talanoa is an ecological, oral interactive methodology to qualitative research that allows for authenticity and cultural integrity. Tala represents ‘informing, telling, talking about’ and noa signifies ‘nothing or void’. This research methodology affords a culturally suitable situation for the researcher and research participants to talk in a spontaneous manner about whatever arises. The discourse flows freely without the intrusion of a formal structures, thus assisting to reduce the gap between the researched and researchers. It provides a setting that gives shared ownership to the research participants over the direction and focus of the discourse.

Vaioleti (2003) contends that the retention of power by the research participants, which prevents tokenistic and ego-centric western methodologies when research methodologies are imposed on non-western groups. ‘Ethics,’ he says, ‘is about human behaviour and human behaviour is a product of culture’ (p. 6). Vaioleti advocates that raised consciousness (ethics) is needed to safeguard the mana (dignity) of the research participants and their koloa (taonga, knowledge). Also, this upholds the mana of the researchers. As research participants may feel their own inputs are undeserving, researchers need to make the researched sense that their responses are central to the investigation. Personal qualities of researchers using a Talanoa approach include Oua’e fiepoto (do not flaunt your knowledge) where researchers are respectful to hear, not just listen. Mata’ofa (a loving face) indicates to researchers to be positive, warm and inclusive, as caring personal relationships are central for most Pasifka activities. Mateuteu (being well prepared) and being aware that Pasifika fono have many fatongia (family, church and other societal duties) that may disrupt any Talanoa need to be visibly acknowledged by the researcher.

The research investigation should encompass Poto he anga (consultation and accountability through the process) by beginning research with inviting the participants to contribute to the research design. This demonstrates inclusiveness, even if the offer to participate is declined. Once the research is completed the data is shared with the Pasifika community so collaboratively the researchers and the researched, along with their community, can work together in drawing conclusions from the data. The fundamental goal of research about issues impacting on Pasifika should be to support and develop opportunities for all Pasifika peoples. In this way the researchers, researched and any other stakeholders are inter-accountable collaboratively deciding what needs to be done to achieve the research aim.

Insider Researcher

As qualitative researchers can be entwined in their research investigations in manners that can be familiar and profoundly significant. It is essential to acknowledge this and for my part, to be transparent about my insider position as a prominent Pasifika leader in the ‘Pasifika Success Talanoa project’ (PSTP). My involvement included developing, delivering and monitoring the project. Additionally, as a Samoan researcher my research investigations had to be trustworthy to me and my Pasifika peoples. The ‘outsider’ position would not have been able to provide authenticity for me in this study. Such a distant research role would contradict all the lived experiences and cultural values, beliefs and practices that are ‘me’. The centrality for me to be perceived and appreciated as an insider (referred to as ‘kanohi kitea’ (Macfarlane et al. 2014) was the essence of researcher well-being.

Talanoa sits within a variety of theoretical models, for example the Fale model that I developed as a framework of the Pasifika Success Talanoa Project (PSTP) (Taleni, 2012, 2013, 2014, 2015), depicted in Fig. 1.

Fig. 1
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The Fale Model for The Pasifika Success Talanoa Project framework (Taleni 2012, 2013, 2014, 2015)

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The Fale Research Model

Taking into account the Indigenous world view theorising that lies beneath the research paradigms in the work of Tangaere (2006), Smith (1999a, b), Tillman (2002) and Macfarlane et al. (2014), it is appropriate to adopt a Pasifika indigenous world view approach to this research project—the Fale model for research design. It is affirming to see the linkages that are emerging across Indigenous cultures in their respective research activities and environment. Tillman (2002, cited in Macfarlane et al. (2014), refers to research affecting African-American communities—particularly the need to be cognisant of whose knowledge is being privileged and how cultural knowledge is perceived with integrity. The Fale model is premised on four interconnecting domains:

  1. 1.

    Fa’avae (foundation) of the Fale (house). Without doubt the foundation is crucial for stability and strength, where sound understanding is dug deep and is enshrined. Such foundations are paramount in today’s diverse schools and classrooms where educational leaders must comprehend and preserve the values and principles that guide Pasifika communities and families. In terms of my study, it is here on the fale foundation that the school leaders navigate their learning about Pasifika students’ identities, languages and cultures. The development of strategies and programmes for Pasifika students can then be realised.

  2. 2.

    Fola (floor) of the Fale. It is on the floor space that Talanoa is enacted. Discussion, collaboration, negotiation, weaving and blending of knowledge happens with an open-mindedness and respect for others’ views. The fola provides a physical space for the Talanoa to take place and demonstrate the saying in Tongan and Samoan—‘Fofola le fala se’i ta Talanoa—Spread the mat so that we can talk’, referring to the metaphorically presentation of challenges to be discussed through Talanoa. This is Talanoa. Further, it is a space that is in tune with this study where school leaders can engage with communities to advance Pasifika students’ educational engagement and achievement. They can propound their aspirations for Pasifika learners while simultaneously accepting the right of Pasifika families and communities to submit their aspirations for their children and grandchildren. They can talk about what matters and take up challenges that need navigating discussion. This process of Talanoa on the fola builds relationships and collaborations—essential for school leaders and the communities.

  3. 3.

    Pou (pillars) of the Fale hold the building upright and sound within all weathers and natural disasters—representing strength and fortitude in the face of adversity. In this study, the adverse signs of underachievement, low retention rates and so on, can be offset by the implementation of three ‘pillars of action’: effective school leadership, quality teaching and learning, and sound community engagement.

  4. 4.

    Taualuga (roof) of the Fale raises the levels of each pillar. Such elevation from the Fa’avae (foundation) to the Taualuga (roof)—raises the questions: Will effective school leadership inspire teachers to teach better and learners to learn better? Will effective school leadership encourage more regular and authentic engagement from the community by way of the school reaching out, and the community reaching in? There is also this strong sense of celebration of achievement and successes as a fulfilment of Pasifika families’ aspirations and dreams for their children, leaving behind their shores and navigating many waters in search of better future for their children. This is depicted on the Taualuga of the fale.

In the ‘Pasifika Success Talanoa project’ the lead teachers and teachers collaborated to weave and discuss ideas on how to raise and improve Pasifika student engagement and achievement. This Lagaga (weaving) strengthens the concept of a ‘Nu’u’ or ‘Village’ as referring to the saying, ‘e mana’omia uma le nu’u atoa ile tapu’eina ole olaga manuia o le tamaiti’iti—it takes a whole village to raise a child’.

The Research Process

After my involvement in providing professional development for educational leaders, so that they could sit on the mat to fully participate in this Talanoa process, coordinating the Talanoa, and providing ongoing support for the Project, I selected the Pasifika Community Leaders from the Mau ki te Pasifika Education Advisory Group to have a conversation with me about the supports that they understood as essential to construct culturally responsive practices for Pasifika students.

A Talanoa with the Mau ki te Ako Pasifika Advisory Group, represented by key members of each Pasifika community (the Community Leaders’ Group), was organized prior to my research activities. The purpose was to discuss the significance of the research, the selection of the school leader participants and their locations, data collection and analysis, and any other matters of importance to the community. With their blessings and desires, I was able to continue on with this thesis project. In tune with the Mau ki te Ako Pasifika Advisory Group’s wishes and within the realms of Pasifika research methodology A Talanoa with the Mau ki te Ako Pasifika Advisory Group, represented by key members of each Pasifika community (the Community Leaders’ Group), was organized prior to my research activities. The purpose was to discuss the significance of the research, the selection of the school leader participants and their locations, data collection and analysis, and any other matters of importance to the community. With their blessings and desires, I was able to continue on with this thesis project. In tune with the Mau ki te Ako Pasifika Advisory Group’s wishes and within the realms of Pasifika research methodology I worked with the Pasifika Community Leaders.

The Pasifika Community Leaders, the ‘cultural experts’, representatives of the ‘Mau ki te Ako’ Pasifika Education Advisory Group, included one delegate from each Pacific Nation including: Samoa, Tonga, Fiji, Cook Island, Niue, Tokelau and Papua New Guinea, and representatives from key government agencies: Ministry of Education and Ministry of Pacific Peoples (MPP).

The Mau ki te Ako Pasifika Education Advisory Group (Pasifika Community Leaders) had been the established Advisory Group for 3 years within the Te Tapuae o Rēhua consortium, to provide cultural expertise and guidance for professional learning and development (PLD) to school leaders and teachers. I had known them a long time in the community and in my work. They had navigated the seas with me as I had worked in the PSTP, and had previously gifted to me a wealth of cultural knowledge, guidance and expertise from their nations. It was natural and culturally fitting to me that the Advisory Group continued to navigate this study with me. Table 1 outlines the Pasifika Community Leaders’ Profiles.

Table 1 The Pasifika Community Leaders’ Profiles
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Findings and Discussion

Talanoa with Mau Ki Te Ako Pasifika Education Advisory Group: Pasifika Community Leaders

Seven significant concepts were identified from the Community Leader’s Talanoa that provide strong recommendations and support for school principals regarding their role as leaders for Pasifika learners. The Community leaders’ voices signaled the importance of principals’ roles in being effective educational leaders to navigate better engagement and success for Pasifika learners in schools. Their voices echoed the depth of meaning in ‘a true leader masters the art of navigation’ when negotiating the winds and waves of educational change to better students’ outcomes.

Understanding Students’ Identities and Cultural Worldviews

As a teacher we must ask, “Who are you? Where are you from?” This breaks down the barrier, we then know who this child is, where he belongs and call out his name. The Village is where I belong, where I come from, where I lived with my family, where I slept beside my family and talked to God, and identifies all the little things that make this child special – every child is special. If we ask this of a child in our New Zealand village, this then allows the child to realize they belong and in return he/she needs to ask the teachers who they are, where they are from and who are their parents? It breaks down the barrier between the two. It establishes common ground (Tufuga Lagatule 2015).

As leaders of Pasifika students, understanding students’ identities is central to valuing students’ cultural worldviews. Such valuing is an anchor of a va’a, just as our personal identities keeps us grounded and intact.

In the same way, Pasifika students have identities - a Samoan student is always Samoan, a Tongan student is always Tongan and so on. What is important is being secure in one’s identity (Malia).

Knowing one Pacific people doesn’t mean you know all of us because we have different languages and different cultures from the island that we come from there are vast amount of differences and unique challenges to each and every one of us. When I was a child I had to learn … to learn about other islanders and I dare not assume that the Tongan people or the Tuvaluan people are the same or have similar values and I appreciate that. Many Principals and teachers assume that because you are a Pacific Islander then you can be a representative, but I say no because I know my own people, not others (Ratu).

A key issue is to acknowledge in specific Pacific Island countries, value their language and their own cultural practices. As a principal greeting and meeting Pasifika families this is an essential way of demonstrating Mata’ofa (a loving face) and Mateuteu (being well prepared and knowledgeable about differing cultures within Pasifika). This is reconfirmed by Malia who said:

The first step to take for a principal is knowing our culture, identity and language that is already in our children. That is the first thing they have to explore because that provides the foundation for the work overall (Malia).

Not only is it critical to know each Pasifika child’s cultural heritage, knowing their parents, families and where they live and how they come to school are important parts of knowing the learner.

It is very important for the Principal to understand all the cultural issues for his/her children. But for Pacific island students, it is vital, it is imperative for the Principal to know and to have the knowledge about them. They need to recognize who he/she is, where he comes from, who are his parents, where does he live, and how does he get to school. Those simple things are the most important things to a child, this will have a whole impact on the child’s learning (Mele).

The community leaders’ perspectives about what a good leader looks like for Pasifika learners were apparent during the Talanoa:

A principal is very much like a matai (chief) in the Samoan culture, someone who people go to in the village and look for direction and seek support for everyone in a family. This is very much like the role of a Principal in a school who understands students’ needs and at the same time look for solutions … if that leader is not supportive, nothing is going to happen in the family, just like a school (Mele).

Being aware of the wider life of the Pasifika child is another key aspect and dialogue with parents, children and teachers to understand and know if there are wider issues influencing the child’s well-being and engagement in learning are critical. As Mata explains:

If the Principal does not have that feeling of wanting to embrace our children, then it is not going to happen in the community. The Principal needs to know why students learn differently for example when all is well in the home, students show a willingness to learn, and when there are concerns at home then it shows they are unsettled in class. That will not come through unless the leader is in tune with each and every one of them (Mata).

If Principals don’t have it, it means for our children, there are very few options. But if the Principal has that, the Principal will be able to include and be welcome as part of the support system. It means it will develop a whole community, a community of support, a community of learners that will come together to support those individual Pasifika children that are in those classrooms, and that can better support our teachers who are in front of those children every day (Malia)

At the foundation of effective leadership is having ‘a Pasifika Heart’ where the principal cares for and puts strategies in place within the school environment that provide for the ongoing wellbeing, meaningful learning opportunities with high expectations, and plan for situations and opportunities to grow the mana (personal pride) of each Pasifika child and their families’ cultural identities.

An effective Principal for Pasifika students is passionate about educating Pasifika students (Tolu).

A good Principal will not go for a head count or a number, they know each person individually … culturally a good navigator, not just a good knowledge of history but a good history knowledge of the Pacific (Malia).

I want a principal that can help my children succeed academically but also encourage them to value their cultural identity, language and culture (Tolu).

The Pasifika community leaders’ voices provide seven concepts: Strengthening culturally responsive leadership; Pasifika ‘heart’; Deep knowledge of Pasifika cultural world views; Provision of quality teaching and learning; Strengthening community engagement and partnership; Setting high expectations for success and achievement; Advocating for the Pasifika Education Plan.

The Advisory Group’s voices reflected wisdom, knowledge and experience of the cultural diversity that exists in the Pasifika. Their contribution was profound, and provided the scaffolding for developing a ‘Masters’ Model (Fig. 2) to reflect effective principals’ practices in supporting Pasifika students.

Fig. 2
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What Pasifika leaders advocate makes an effective principal

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With these seven supports ‘Saili I tautai se agava’a—a true leader masters the art of navigation’.

Conclusion

A true leader is a determined, courageous leader, who understands Pasifika students’ worldviews, their aspirations and success, and their needs, weaknesses and limitations. Such leaders tend to go the ‘extra mile’ to explore all the resources available, and lead the development, management and monitoring of educational programmes to ensure successful Pasifika learners’ outcomes. Navigation of the va’a requires these highly-regarded skills for effective educational leadership. When reflecting on the seven supports, I see the connection between them—as ropes in the va’a to manoeuvre and change all acts of doubt and uncertainty about Pasifika students’ underachievement and disengagement.

The Pasifika community leaders clearly identified through Talanoa the seven key findings that sums up effective supports for school leaders in raising the achievement and engagement of Pasifika learners. These supports include—strengthening culturally responsive leadership; Pasifika ‘heart’; deep knowledge of Pasifika cultural worldviews; provision of quality teaching and learning; strengthening community engagement and partnership; setting high expectations for success and achievement; and advocating for the Pasifika Education Plan. From these seven supports identified by Pasifika community leaders, reflect the urgency from the community and families to seriously lift Pasifika achievement.

Pasifika community leaders often talks about their dreams and aspirations for their children. They see their migration to Aotearoa New Zealand as an opportunity to fulfill these aspirations in ways to provide better future for their families. Leadership in schools has the potential to lead changes for the betterment of their children’s education. Pasifika education is a shared responsibility and establishing effective partnerships and relationships between community and schools opens doors for effective engagement.

Schools sometimes fall into the trap of the colonial approach to the community and the paternalistic approach “I will care for you and I will fix all things”, which is a huge barrier to creating a mutual partnership. The school thinks they are doing the right thing, but they are just creating another barrier. They may get involvement, but they won’t get engagement.

The community leaders urge school leaders to dig deeper in terms of raising their understanding of Pasifika students’ worldviews at the same time recognize the critical role of the community leaders in terms of helping schools identify their own champions and turn them into long term champions in the wider community.