This article interrogates notions of teacher ‘partnership with parents’ within early childhood care and education settings in the context of Aotearoa (New Zealand). Te Whāriki, the New Zealand early childhood curriculum, clearly positions children’s learning and development as being fostered when their families’ cultures and practices are recognised. Yet findings from both national evaluative reports and recent studies indicate that, in many instances, families that are not members of the dominant cultural group do not experience this synergy. The authors draw on some recent national evaluative reports to paint a broad picture of the implementation of ‘partnership’, and then employ illustrative data from several research projects regarding the inclusion of Māori and Chinese families respectively. The authors apply hybridity theory, along with the related idea of funds of knowledge, to reinforce the need for teachers to proactively move beyond the hegemonic safe zones of traditional teacher-dominated practices towards opening up spaces of dialogic, fluid engagement with families whose backgrounds differ from their own. This aspect of teachers’ professional responsibility is particularly important in the current era of increasing superdiversity.

International social unrest in recent years has resulted in many people choosing or being forced to leave their home countries to seek better lives elsewhere, causing drastic demographic shifts. Yet, it has been pointed out that institutional policies and practices in many countries have not caught up with such changing demographics, which have contributed to concerns highlighted via the notion of ‘superdiversity’ ( Vertovec, 2007 ). Due to the large influx of migrants over the past few decades, New Zealand and its early childhood education settings have become increasingly ethnically and linguistically diverse. The country is now being described as a ‘superdiverse New Zealand’ and is facing challenges emerging from ‘a level of cultural complexity surpassing anything previously experienced’ ( Royal Society of New Zealand, 2013 : 1). Furthermore, population projections ( Statistics New Zealand, 2015 ) indicate that superdiversity will be a long-term phenomenon in New Zealand. Te Whāriki, the New Zealand early childhood curriculum, embraces diversity, recognising that the country ‘is increasingly multicultural’ ( Ministry of Education, 2017 : 1). In light of these concerns, this article considers the frameworks of superdiversity and critical multiculturalism with regard to transforming and developing policies and pedagogies that support working with superdiverse migrant children and their families by responding to migration-related equity and inclusion issues. This discussion has implications and relevance for both present and future early childhood education settings in New Zealand and in other countries with a large population of migrants.

This article advocates for fluid pedagogies that align with the transnational parenting practices of immigrant families. New Zealand is now considered to be a superdiverse country with a large population of immigrants. This superdiversity phenomenon can therefore also be found in its early childhood education settings. Research has indicated that many contemporary immigrants are transnationals who maintain close connections with their home countries and frequently engage in border-crossing activities. Transnational immigrants are mobile, and their parenting strategies may be similarly fluid. This article uses findings from a research project which involved Chinese immigrant families to illustrate transnational perspectives of early childhood education and parenting practices. Narrative excerpts are presented and analysed using key theoretical constructs of transnationalism to illustrate the participants’ cultural dilemmas in their parenting, their preparedness to adapt their heritage practices and to adopt early childhood education discourses of the host country, and their agency in choosing parenting strategies that they believed best support their children’s learning. It highlights the importance of parent–teacher dialogue and of enacting a curriculum with fluid pedagogies that are responsive to heterogeneous parental aspirations.

This article reports findings from a study that used a process of document analysis to examine early childhood care and education responses to increasing superdiversity in the ‘bicultural’ legislative context of Aotearoa New Zealand. The New Zealand Education Review Office has described both Indigenous Māori children and ‘children of migrants and refugees’ as ‘vulnerable’ and ‘priority learners’. This article uses the lenses of Te Tiriti o Waitangi (Indigenous rights) and Steven Vertovec’s superdiversity approach to examine the implications of representations of the Indigenous Māori and the settler population in early childhood care and education in Aotearoa New Zealand. It further applies Sara Ahmed’s diversity work on a phenomenology of whiteness to scrutinise the New Zealand government’s commitments to supporting its nation’s ‘priority learners’.

In recent years, the sustainability crisis has raised interest in the concept of resilience, i.e., the capacity to persist, adapt, or transform in the face of change and challenge. However, to date, resilience has only been studied to a limited extent within early childhood education and care (ECEC). This paper reports on a study that used critical document analysis of national and international policies to explore if and how the concept of resilience within ECEC could contribute to sustainability in a world of rapid change. Five national and four international documents were analysed through the theoretical lenses of childism and place-based education. The results show that resilience is implicitly expressed in ECEC policies yet is rarely linked to sustainability issues. Instead, policies mainly limit resilience to the psychological dimension and the individual child. The conclusion is that ECEC is an apt context for supporting resilience in multiple ways. It suggests using a holistic understanding of resilience to advocate for ECEC policies that include diverse perspectives of families and local communities, incorporate indigenous voices, and recognise the interconnectedness between humans and the more-than-human world.