From School in Community to a Community-Based School: The Influence of an Aboriginal Principal on Culture-Based School Development

Oct 15, 2026

This paper examines how a northern Canadian Aboriginal school was transformed into a culture-based community school serving Metis, Inuvialuit, and Gwichin citizens, with emphasis on the Aboriginal principal’s leadership in initiating and enabling change. It analyzes the drivers and processes of transformation using Kaupapa Maori Theory as a critical framework for transformative praxis. It also reviews current science curriculum development and delivery within the school community.

LanguageEnglish

CategoryResearch & Report

FormatPDF

Pages18

Reading Time45 min

AccessFree to download

Abstract

Introduction

Transformative change in Aboriginal education settings

Kaupapa Maori praxis principles guiding kura development

Purpose and research focus of the study

From School in Community to a Community-Based School: The Influence of an Aboriginal Principal on Culture-Based School Development Brian Lewthwaite ¹ Centre for Research, Youth, Science Teaching and Learning University of Manitoba Abstract This paper explores the history and processes associated with the transformation of a northern Canadian Aboriginal² school into a culture-based community school for its Metis, Inuvialuit and Gwichin citizens. In particular, the role of the principal, a local Aboriginal, as a leader in initiating and facilitating the transformative change is examined. The factors providing the impetus for change and processes fostering change are examined through the critical lens of Kaupapa Maori Theory, a guiding framework for transformative praxis in New Zealand Maori schools. Finally, the paper examines current developments in the area of science curriculum development and delivery within this school community that are consistent with culture-and place-based education practice and the aspirations of the community. Introduction Over the past few decades many examples of and principles for facilitating transformative change in Aboriginal education settings have surfaced as Aboriginal communities take action for themselves and the education provided for their children (see for example, Kura Kaupapa for Maori communities, Inuit Quajimajatuqangit for Inuit communities) . As Smith (2003) contests these education interventions were initiated as ‘alternative’ ideas, developed as resistance initiatives commonly outside but often still within the ‘mainstream’system. A good example of such resistance initiatives has occurred in Aoteoroa-New Zealand. Within the New Zealand education system, the realization that “Te Reo Maori (the language of New Zealand Maori) was in the last throes of language death” provided the impetus for Maori to prompt radical action to defend and validate their language and culture in an educational system that perennially was essentially designed to reproduce and perpetuate the aspirations of the status quo of Pakeha (white New Zealand) dominance (Smith, 1999) . Of most significance has been the establishment of Te Kohanga Reo (pre-schools for Maori) followed shortly thereafter by Kura Kaupapa Maori Elementary Schools (Maori immersion philosophy and practice schools), Kura Tuarua (Maori immersion secondary schools) and Whare Wananga (Maori tertiary options) . Of most significance to this study are Te Kohanga Reo and Kura Kaupapa Maori Schools both established to foster higher achievement levels by Maori students and to legitimize and revitalize the reo Maori language and all aspects of Maori culture. The New Zealand Education Act of 1989 empowers Maori communities to establish Te Kohanga Reo and Kura Kaupapa Maori Schools under the following (abridged) designations: (1) te reo Maori is the principal language of instruction; (2) parents as members of the kura’s (schools) management board will establish a kura charter including aims, purposes and objectives for the kura which will explain the ways in which the character of the school would be different from that of ordinary mainstream schools; and (3) kura will operate on the foundations ofthis charter. Over the past two decades in excess of several hundred such special character schools have been established. Although kura may exhibit these characteristics the achievement of these ends has often been bedeviled by a complexity of issues. Smith (2003) asserts that where this praxis occurs a series of transformative elements are common to such initiatives. This statement is supported by the research ofLewthwaite and Wood (2007) who identify that a complex amalgam of individual teacher and principal and school and community characteristics constrain or contribute to the realization of the charter statements of such kura. Where successful school development has occurred in a manner consistent with school community aspirations the foll

FAQs

What transformation does the paper investigate?

It investigates the transformation of a northern Canadian Aboriginal school into a culture-based community school for Metis, Inuvialuit, and Gwichin citizens.

How does the paper analyze the change process?

It examines drivers and processes of change through the critical lens of Kaupapa Maori Theory, used as a framework for transformative praxis.

What role does the principal play in the study?

The study focuses on the Aboriginal principal as a local leader who initiates and facilitates the transformative change.

Oct 15, 2026

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