Retrospective re-theorizing of recent research reports can enable new understandings and enhanced respect for the complexities of the work of teachers who engage in the deep ethical work of de-colonizing transformation. Whilst acknowledging the historicity of ECCE as a mechanism for social regulation and colonialism (May, 1997), we see new lines of flight and becomings being made available by teachers, children, and their families, through a reciprocity of engagement, a pedagogy of affect (Albrecht-Crane & Daryl Slack, 2007).The teachers whose work has been touched upon in the above extracts, through their desire for ethical unfoldings and connection in their practice, are seen to have generated lines of flight that transgress previously striated spaces, destabilizing historically ingrained patterns of colonization, through these pedagogies of affect (Albrecht-Crane & Daryl Slack, 2007; Deleuze & Parnet, 2002; Hickey-Moody & Malins, 2007).
Enactment incited by the bi-epistemological frame of Te Whariki is enabling new multiplicities of assemblage(s), of lines of flight that are re-tracing “of the world present, past and future” (Deleuze & Guattari, 2004, p. 26). Despite recent calls for it to be reviewed, Te Whariki has so far eluded potential reterritorializing by our current government, whose neoliberal philosophy has already eroded a number of key areas related to ethical, high-quality culturally responsive practice (Ritchie, 2012).
Where else but in wide expanses and in major upheavals in those
expanses, could a tiny rivulet of intensity start to flow? (Deleuze &
Guattari, 2004, p. 38)