Selecting the participants

The participants of this study are drawn from various Christian denominations, preschools with careful considerations of specific leadership roles and responsibilities. The selection of the interviewing sites and the participants were carefully considered with the help of my spokesperson with the village leaders., although I am fluent in the language and familiar with the cultural ways of these villages.

Considering these considerations, four villages in the island of Kolombangara, Solomon Islands were considered and selected for my study. Mukherji & Albon (2015) stipulated that in qualitative studies, sampling was the process of choosing participants. This choice used specific element of the selection of a group or a restrictive group. There would be specific reasons of the choices of the research participants. This meant that researchers who used purposeful sampling applied their special knowledge or expertise to choose participants within the groups in the population. It aimed to identify and select “... information-rich cases related the phenomenon of interest” (Palinkas et al., 2015, p. 533). Cohen, et. al, (2011) supported this similar notion of purposeful sampling which gave researchers choice using their judgement on the reason or characters on the choices of hand-picking the participants to be part of the study.

Therefore, in the case of this research, I selected sites and participants that I saw fit and aligned with the focus of my study from the four villages and participants. The selection comprised of early childhood head teachers and ECE teachers, representatives of three existing churches and the leaders that I trust.

Phone calls and word of mouth requests through their families were used to make contacts with the participants. This was where information about the intention of this research was shared. When consensus was made by word visits occurred, and interviews were conducted.

Interviews were held with four female tribal village leaders, three male tribal village leaders and four early childhood teachers, (2 teachers with supervisory positions). Additionally, focus groups interviews were held in four villages. Four villages were selected and agreed to participate in the research after I approached them in the first meeting. In the second meetings, interviews were conducted. To maintain the ethical obligation of the study I used pseudonyms for the research sites and participants.

The village leaders included the chiefs, male tribal leaders, female tribal leaders, early childhood teachers and supervisors. In three villages (Lolomo, Kekele and Kaliqo) all leaders consented and participated in the study while in Katete village, only the chiefs, male tribal leaders and a female tribal leader agreed to participate in the in the study. A female tribal leader was selected in each village based on her maturity, tribal leadership affiliation and advice from elders in the village with the personal knowledge I have as an insider researcher. Four female tribal leaders participated in the research and were interviewed individually.

The male village leaders comprised of two leaders in Lolomo village, three leaders in Kaliqo village, four leaders in Kekele and four leaders in Katete village. However, one male tribal leader in Kekele village and two leaders on separate occasions were absent and interviewed in another nearby site. Also, two leaders in Katete were absent in the village and were interviewed in the temporary setting individually. It is important to inquire and access the absent male village leaders because of their expertise in Kolombangara culture.

The reasons for specifically choosing these leaders were that they were members of the villages and the tribes with cultural and church positions. Therefore, as leaders and members of the tribes they would keep, hold and know Kolombangara cultural pedagogies of caring and teaching young children. Equally important, were these leaders’ roles and responsibilities, which were varied, as was revealed from the information given during the interviews. Some represented and supported the

chief in caring for the people within the tribes, some supported the chief’s representative while some served the chiefs as magu tavia (the chief’s servants and spokespeople). Magu tavia lineage is derived from the chief’s male sibling’s children. They take care of the people within the tribes and action the chiefs’ orders. Other chief’s lineage derived from the females (matrilineal) descent and some held

church positions. Two women leaders held Dorcas positions, a Welfare Ministry within the Seventh Day Adventist Church. One woman shared that her father was a chief and the other one was a senior member of her tribal family grouping.

There were four early childhood teachers interviewed in total. Two of them early are qualified early childhood teachers and hold supervisory roles as well. One of them is from Kekele village and the other one is from Kaliqo village. Also, one early childhood teacher is from Lolomo and is in training through a distance programme overseas. The other two early childhood teachers are from Kekele and are untrained and had attended some early childhood professional development workshops. The early childhood teachers and supervisors were keepers and transmitters of Kolombangara culture and language and it would have been expected that culture and language were clearly visible in their practice. Two teachers with supervisory roles came from magu tavia (served the chiefs) tribes and two ECE teachers came from the chiefly tribes. These teachers held teaching and caring roles and responsibilities for the villages, tribes, families and children.

3.4.3.1 Participants Profile

Table 1: Male Village Tribal Leaders

Pseudonyms of research participants

Ages Villages and Tribes Leadership Position Specific current Leadership roles and responsibilities

Vamomoso 51 Lolomo Supportive

leader for the church

Provide support for matured elders in church when need arises

Vangaburu 33 Lolomo Supportive

person for the Mission Boss with the church and school.

Worked/encourage with youths in the village to keep away from troubles. Support the

Mission Boss’ directives and implements them in church and school Vazuzuka Did not

say. Near 60

Kekele Support other 2 leaders.

Make things happen regarding development for church/village/tribe

Vatale 66 Kekele Translate the

bible into Kolombangara language & take care of the people in the village/tribe See how children/teachers were supported. Ensure harmony in the village/tribe.

Vababaroso 65 Kekele Magu tavia - serve the chief. Serve his family grouping in the tribe.

Serve the

village/tribe & my family grouping in the tribe. Took over his older brother after he died. Look after the church minister Vabalau 59 Kekele Care for family

grouping. Treasurer for the church sector in Kolombangara Ensure money is handled appropriately. Care for family grouping from mother’s tribe.

Support the

church/village/tribe.

Vaseseina 61 Katete Magu tavia-

serves the chief, Legal adviser for Indigenous Church. Work on SI Constitutional Reform

Spokesman for the chief.

Ensure tribal lands were not logged. Provide legal advice for the church.

Worked on the reform of the SI constitution.

Varane 66 Katete Magu Tavia-

serves the chief

Oversaw that lands did not have disputes. Follow instructions from the chief.

Vaego 70 Katete Represent chief.

Care for the village/tribe

Attended the issues experienced by families,

tribes/villages and outside of his tribe a village.

Vatomudia 66 Katete Supported the chief’s representative

Appointed to take over the chief’s role from (matriarch side).

Valeana 61 Kaliqo Supported the

chief tribe to take care of people Ensured children use Kolombangara language appropriately. Ensured people lived harmoniously together.

Vaburo 63 Kaliqo Magu tavia-

served the chief S tribe

Support the chief’s initiatives for the people.

Vatata 52 Kaliqo Represent the

chief’s line (matriarch tribe)

Looked after the people within the tribe.

Table 2: Female Village Tribal Leaders

Names of research participants

Ages Villages/Tribes Leadership Position Specific current Leadership roles and responsibilities

Varonu 84 Lolomo Senior Dorcas Leader

Served the church. Teach women Valemono 66 Kekele Lay Preacher in the

church.

A female member in the Chief’s committee

Took part preaching in the village.

Discuss any issues

Vaharare 87 Katete A matriarch leader in her tribe

Provided directions of what needed to be done in relation to use of resources and livelihood of the members working with son. Valued her church founder of not physically abusing young children. Taught children about the church.

Vavasi 80 Kaliqo A matriarch leader in her tribe

Senior leader of Dorcas Movement.

Served the women and the church.

Table 3: ECE Teachers and Supervisors

Names of research participants

Ages Villages/Tribes Leadership Position

Specific current Leadership roles and responsibilities Vabalau Did not

say. Early 30’s

Lolomo ECE teacher. Taught and cared for children. Taught Christian principles based on SDA doctrines.

Vapipito 66 Kekele ECE

teacher/supervisor

Taught and cared for children.

Took care of her teacher’s wages.

Mediate with the

village/tribe to pay for the teachers.

Facilitate ECE workshop to families in the village/tribe. Taught Kolombangara - ninanau- being respectful, boys & girls boundaries & relationship.

Teach Christian values/beliefs. Var’tokana 29 Kekele ECE teacher Taught and cared for

children.

Liaised with parents. Taught Kolombangara - ninanau- being respectful, boy/girls boundaries. Teach Christian values/beliefs

Vamemehe 57 Kaliqo ECE

teacher/supervisor

Taught and cared for children.

Liaised with tribes/villages/ Parents. Taught Christian principles based on SDA doctrines