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Like all acts of naming, the term ‘Pasifika’, which is used to refer collectively to persons with connections to Pacific Island nations living in Aotearoa New Zealand, can be used to represent or to misrepresent, to enable or to control. Consequently, the notion of a field of Pasifika educational research is contested. This article provides a discussion of the potential contextual justification and consequent theorisation of Pasifika education. It pays attention to developments in the literature and to the usefulness of theory based on wisdom from the Pacific. It suggests that a relational edge-walking methodology framed through va is one way of making Pasifika educational research catalytically powerful. Located in recent PhD study, this account is by a Palagi (European-origin) teacherresearcher seeking to navigate the intercultural and positional edges of both Pasifika research and education. The aim is to facilitate respectful dialogue and thus enhance understanding and harmony. The article suggests that while power makes a mediated methodology helpful, methods configured to address relationality directly have the potential to achieve these valuable aims. The perils of ‘Pasifika’ An initial issue when paying attention to methodologies for investigating and improving Pasifika education is contestation around the idea of ‘Pasifika’ itself. People from the Pacific Islands migrating to, and living in, Aotearoa New Zealand have been called Polynesian people since the 1930s (Tanielu & Johnson, 2013); Pasifika is by comparison, a recent coining. The term has not gained total acceptance and alternatives include Pacific peoples (Statistics New Zealand, 2014), Pacific heritage/Pacific (Education Review Office, n.d.) and Pacific Islander (Tupuola, 2004), each with its own nuance. Pasifika has political, relational and historical resonance because the “nature of Pasifika groups residing in New Zealand tends to reflect historical and colonial relationships New Zealand has had in the Pacific region” (Airini, Anae, Mila-Schaaf, Coxon, Mara & Sanga, 2010, p. 49). Given this, as a “term of convenience” (p.49), one may ask whose convenience is being served. Despite debate, official recognition has cemented the everyday relevance of the term Pasifika. The Ministry of Education has been an agent of its popularisation (Tanielu & Johnson, 2013), using Pasifika to refer to “those peoples who have migrated from Pacific nations and territories. It also refers to the New Zealand-based (and born) population, who identify as Pasifika, via ancestry or descent” (Airini et al., 2010, p. 49). Whether the term supports the identity, self-representation and progress of those so

Walking the Palagi/Pasifika edge: The va of mediated dialogic research