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303 Maori (Placed Based Education for Māori. (Manatangata (Ritchie, James…
303 Maori
Placed Based Education for Māori
.
Many schools have their own pēpeha that acknowledge their local context. These pēpeha are developed in consultation with local iwi.
tūrangawaewae
(noun) domicile, standing, place where one has the right to stand - place where one has rights of residence and belonging through kinship and whakapapa.
PLACED BASED
education inherently takes place in a social, cultural, economic, political, and natural context and that when learning is focused on local places it can enhance student engagement.
It is inherently experiential. Includes a participatory action or service learning component.
It connects place with self and community.
Manawhenua
- Story of the land
Manawairua
- Spiritual as utmost importance
Rangatiratanga
- collective mana, hierarchy, order
Kaitiaki (guardianship)
Kohahitanga
- everyone's voice respected. Rangatiratanga may be valued to move forward but not until everyone Mana has been acknowledged.
Putahi
- Everything is interconnected in the Maori View , holism
Puta Noa
- Closure, Completed with full respect & acknowledgement, Be at peace.
Te Hara
- Acknowledging pain
Manatangata
Ritchie, James E. (1992)
Every person has individual Mana and acts in terms of it. Those who sometimes wish to characterise Māori values as primarily collective violate this principle. An individual has their own standing, resting upon an ancestral or kinship base, their on tūrangawaewae, and that is that. Manatangata is individuality and identity.
Manaatikanga
- In everything you do, care for the people.
hapü, iwi, whakapapa
relationships based on equal partnerships
TE AO MAORI
The Maori World
Te Pae Mahutonga:
About access to the Maori world
Toiora – healthy lifestyles
Te Mana Whakahaere – maintain autonomy
Nga Manukura – connecting with leadership
Mauriora – cultural identity
Waiora – physical enviornment
Te Oranga - participation in society
Cultural Responsiveness.
Ontological issues
(our assumptions on reality which lie behind pedagogical practices)
Clash of Codes
ethical/relational stance...
This is what I understand at the moment, it may be wrong...
schools supporting students to be Māori
teachers helping learners to learn in their own way and at their own pace
CULTURE AS CURE
KAUPAPA MAORI
Identity, language and culture count
Students do better in education when what and how they learn builds on what is familiar to them, and reflects and positively reinforces where they come from, what they value and what they already know.
(Ka Hikitia 2017)
Pedagogy
affirming their experiences
Te kotahitanga
Instant feedback
Whats good for Maori is good for everyone
Cultural competency - as responsive to the culture of the child. Affirming and validating the
culture of each learner (Hates, Johnston, King, 2009)
Tau Mai Te Reo
creates the conditions
for learners to enjoy and
achieve education and Mäori language outcomes
Vision: ‘
Kia tau te reo
– Supporting Mäori language in education: delivering strong, coordinated effort and investment’.
Cultural Competencies
Tataiako Competencies
Ako (Practice in the classroom and beyond - learners as teachers, giving mana, reciprocal)
Wananga (communication & problem solving, innovation)
Whanaungatanga (Relationships - community, school-wide, hapu, iwi. )
Tangata Whenuatanga (Place-based, socio-cultural awareness and knowledge - affirms Maori as Maori. )
Manaakitanga (Values - integrity, trust, sincerity, equity. Respect to Maori Culture)
Avoid discrimination, Alienation students from less privileged social groups more likely to be labelled as behaviorally disturbed (Gillies, 2012)
Ka Hikitia - Accelerating success 2013-17 - strong sense of identify as Maori leads to positive achievement and well-being.
Having firm belief in the individual, going beyond meeting them at 50%, meet them at 100% and raise or lower the branch until they are acknowledged as successful.
4. Provision of Te Reo Māori in education
Te reo Māori me ngā tikanga are valued and integrated
Me Korero - Let's Talk (Ka Hikitia 2013 - 2017)
Links with the Māori community are close and the community is supportive.
There is excellent communication with parents and whānau and they are encouraged to be involved.
Wide range of reading materials (especially drawing on culture)
Teaching Professionals
›› Professional development for staff on te reo Māori me ngā tikanga.
›› Resources in te reo Māori, appropriate for early childhood education.
›› Opportunities to connect with local iwi and kaumātua.
›› More funding to assist low income parents to participate.
›› Support for Māori parents to learn te reo Māori, and for adult learning programmes.
›› Equitable funding for all early childhood education.
schools becoming more culturally responsive and better at involving Māori parents and whānau in decisions, as well as in their children’s learning
KA HIKITIA 2013 - 17
Quality provision, leadership, teaching and learning, supported by effective governance
parents, whānau and iwi may also play a role within the education system as volunteers, board members, education professionals and through the design and delivery of professional learning and development.
Strong engagement and contribution from students and those who are best placed to support them – parents and whānau, hapū, iwi, Māori organisations, communities and businesses – have a strong influence on students’ success
Māori potential approach
every Māori student has the potential to make a valuable social, cultural and economic contribution to the well-being of their whānau, their community and New Zealand as a whole.
Students who are expected to achieve and who have high (but not unrealistic) expectations of themselves are more likely to succeed.
Students, parents, whānau, hapū, iwi, Māori organisations, communities, peers, and education and vocational training sector professionals must share high expectations for Māori students to achieve.
Ako
– a two-way teaching and learning process
Ako is a dynamic form of learning where the educator and the student learn from each other in an interactive way.
FOCUS AREAS
High Quality Maori Language
Māori language in education is critical in enabling the Crown to meet its Treaty obligations to strengthen and protect the Māori language.
Te Rautaki Reo Māori: The Māori Language Strategy.
Tau Mai Te Reo
– The Māori Language in Education Strategy 2013–2017 (Tau Mai Te Reo) seeks to ensure a connected and cohesive approach to the Ministry of Education’s, ERO’s and education sector agencies’ contributions towards supporting and strengthening the Māori language.
second language acquisition pedagogy
create the conditions
support co-ordination of effort
provide framework for better government investment
IWI
Whanau -they have the single greatest influence on students’ achievement.
Activity with iwi and Māori must incorporate the fundamentals of language revitalisation. The strongest Māori language in education pathways are those embedded in homes and communities, on marae and, most importantly, within whānau. Ambitions for the Māori language will only be achieved when education is coupled with active intergenerational language transmission, in homes and communities.
disaggregated data
Productive partnerships
promotes a team effort. It requires everyone who plays a role in education to take action and work together. Productive partnerships are based on mutual respect, understanding and shared aspirations. They are formed by acknowledging, understanding and celebrating similarities and differences.
key stakeholders must form productive partnerships where there is an ongoing exchange of knowledge and information, and where everybody contributes to achieving the goals.
Connected to whanau - not seperate, huge emphasis on this in primary school. Parents are guiding their children, choosing to do homework, choosing to tap into those roots. If the homework is place-based it would spark connection.
1. Te Tiriti o Waitangi relates to teaching practice
Smith (1997:273)
states:
Kaupapa Maori strategies question the right of Pakeha to dominate and exclude Maori preferred interests in education, and asserts the validity of Maori knowledge, language, custom and practice, and its right to continue to flourish in the land of its origin, as the tangata whenua (indigenous) culture.
A Kaupapa Maori base (Maori philosophy and principles)
Smith (1990:100)
the validity and legitimacy of Maori is taken for granted
the survival and revival of Maori language and culture is imperative
the struggle for autonomy over our own cultural well-being, and over our own lives is vital to Maori survival.
Kura Kaupapa Māori – Primary Age Group
Te Aho Matua
(document)
The universality of Te Aho Matua means that is relevant and applicable across diverse settings as it both captures and articulates a Māori world view.
Te Ira Tangata
(the human essence), affirms the nature of the child as a human being with spiritual, physical and emotional requirements)
Te Reo
(the language), deals with language policy and
how the schools can best advance the language learning
of their children
Ngā Iwi
(the people), focuses on the social agencies which influence the development of children, in short, all those people with whom they interact as they make sense of their world
and find their rightful place within it
Te Ao
(the world), deals with the world which surrounds children and about which there are fundamental truths which affect their lives
Āhuatanga Ako
(circumstances of learning), provides for
every aspect of learning which the whānau feel is important for their children,
as well as the requirements of the national curriculum
Ngā Tino Uaratanga
(essential values), focuses on what the outcome might be for children who graduate from Kura Kaupapa Māori and defines the characteristics which Kura Kaupapa Māori aim to develop in their children
Ngā iwi:
emphasise the importance of genealogy in establishing links within whānau, hapu, and iwi including iwi Pakeha.
emphasise the importance for children to know their own
ancestral links
and to explore their links with other iwi.
emphasise that children be secure in their knowledge about their own people but learn about and acknowledge other people and their societies.
emphasise that children study the historical, cultural, political, social, religious and economic events and issues which are an integral part of their Māori heritage.
Kura Kaupapa Māori (Māori immersion schools)
Te Tiri O Waitangi
Particpation
Emphasise positive Māori involvement at all levels of education
Māori, IWI participating in education decision making, reflecting the biculturalism
Partnership
equity for Māori
power sharing
engaging with Māori community
Partnership involves working together with iwi, hapū, whānau and Māori communities to develop strategies for Māori .
Protection
Protection means actively protecting Māori knowledge, interests, values, and other tāonga. Identity, language, and culture are important concepts to enable culturally competent treatment
valuing, validating and protecting local knowledge
normalising te reo Māori and traditions of the Māori culture
The Ministry of Education and education sector agencies also have obligations, as Crown agencies, to actively protect the Mäori language as a
taonga
guaranteed under the Treaty of Waitangi.
IWI
kaumatua
(Tribe Elders)
kuia and koroua (female and male)
taha Māori (maori side of the questions / perspective)
Examples from teaching practice
Te Rautaki Reo Mäori
– the Mäori Language Strategy
