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Matauranga Māori in Education (Cultural Responsiveness (Tataiako…
Matauranga Māori in Education
Provision of Te Reo Māori
Tau Mai te reo ruberic
Content
Iwi
Teaching
Responsiveness
Provision
Language importance
Languages and cultures play a key role in developing our personal, group, national, and human identities.
Every language has its own ways of expressing meanings; each has intrinsic value and special significance for its users.
Languages are inseparably linked to the social and cultural contexts in which they are used.
Languages link people locally and globally
Interaction in a new language introduces them to new ways of thinking about, questioning, and interpreting the world and their place in it.
Te Reo inseparable from it's whakapapa or origin story- shows the connection to other words, to atua (God) tupuna (grandparents/ancestors), to the environment
Language is the vehicle or gateway to understanding the Māori worldview e.g. Tamariki translates in English to children or offspring but in Māori it could mean small spark of light- showing the significance of children
Loss of identity (identity crisis), loss of culture, loss of connection to others and the world around us, difficult to communicate
Te Tiriti o Waitangi
3 Principles
Partnership
Working together with iwi, hāpu, whanau and māori communities to develop strategies for Māori education
Strengthen home-school partnerships, school environ. reflecting Aotearoas biculturalism
Participation
Equality of opportunities and outcomes- positive Māori involvement in all levels of education
Engaging with Māori communities, place-based learning, representatives on BoT
Protection
Actively protecting Māori knowledge, interests, values and other tāonga
Normalising Te Reo
3 Articles
Tino Rangatiratanga
Control over land, forests etc. (all treasures)
Oritetanga
Will protect Maori people & give them equal rights
Te Kawanatanga (governorship)
Hand over all rights to the Queen- obliged to protect Maori interests
The Treaty of Waitangi is the founding document of New Zealand. It is an agreement entered into by representatives of the Crown and of Māori iwi (tribes) and hapū (sub-tribes). It is named after the place in the Bay of Islands where the Treaty was first signed, on 6 February 1840.
Cultural Responsiveness
Te Kotahitanga
Reducing education disparities by improving Māori achievement
Effective Teaching Profile (ETP) (Bishop et al., 2003)
Manaakitanga- care for all as culturally located humans
Nga Whakapiringatanga- secure, well-mnged learning environ
Ako- interactions & relationships
Kotahitanga- promote, monitor, reflect on outcomes leading to Māori achievement
Mana Motuhake- care for student performance
Wananga- effective teaching interactions, robust dialogue
Pedagogies
Tuakana Teina
Holistic approach
Te Whare Tapa Whā
Taha wairua – spiritual health
Who we are, our sense of belonging and our ability to have faith in a higher power all contribute to a strong wairua. A strong wairua means knowing our own identity and being content with who we are and spending time reflecting, or doing things that make us happy.
Spend time in nature, go to church, reconnect relationships
Taha whānau – family health
Our families and our communities provide a sense of belonging, and support and are the backbone to strong resilient individuals. Belonging to family and community allows us to learn, to grow and to experience the ups and downs of life without becoming unwell.
Help out in the community, join an interest group, spend time with family and friends
Taha tinana – physical health
Having optimal physical health provides a good base from which we can respond to our normal everyday activities.
Nutritional food and excercise
Taha hinengaro – mental health
Thoughts, feelings and emotions are integral components of the body and soul. Being strong mentally equips us with the resilience we need to face life’s journeys.
volunteer, counselling, mindfulness
Tataiako
Competencies
Whanaungatanga: respectful working relationships- whanau, iwi, community
Manaakitanga:
integrity, sincerity, respect
Wananga: robust dialogue
Tangata Whenuatanga: Affirming Māori learners as Māori
Ako
Teacher relationships & engagement with Māori learners, their whānau and iwi
Transferable to all learners
Graduating teachers focus:
Marama:
developing understanding of own identity
Cultural Locatedness:
Focus of competencies at diff. stages of teaching career
Funds of Knowledge
Deficit theorising- low expectations becomes a self-fulfilling prophecy
FoK theory reframes deficit theorising by focusing on minoritised students strengths and skills
Describes; knowledge, competencies, skills and strengths
Place-based Education
Te Ati Awa
Order of pepeha is significant
How I got to my standing place
My connections to this place
Greeting
How I fit
Where I am from
Who I am
Pepeha
Purpose
Introduce ourselves in Te Reo
Story of how we arrived here
Our connection to the land and our ancestors
Importance
Establishes identity & heritage
Celebrates who we are & where we are from
Acknowledges our whanau
Strengthens bond between members of the iwi
Establishes connections within and across iwi
Develops culturally located learners
Iwi Context
Te Ati Awa
Order of pepeha (see below)
Turangawaewae: Parihaka Pa
Strong connection- Te Whiti o Rongomai; spiritual leader of passive resistance
Unique powhiri: Hongi Hariru straight after karanga before sitting down for whai korero INSTEAD OF; after whai korero & karakia
Pronounciation of
'Wh'
Wanau vs. Whanau
Traditional values: Men speak in powhiri