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Treaty-based multiculturalism: Making sense of diverse New Zealand

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At CORE Education I have had the wonderful privilege of being able to learn more about what it means to be a New Zealander by attending various noho marae (staying overnight on marae) with whānau Māori (CORE Māori-Medium staff and staff who identify as wanting to engage and learn about Māoritanga and speak te reo Māori). I have valued the cultural learning in this space because, by staying on marae in different iwi around the country, I have learned to understand the importance of land and the emphasis that tangata whenua place on belonging to the land. This is a critical construct to remember where indigenous people often view themselves as belonging to the land, rather than the land belonging to them. Even though I was born in Aotearoa and people would say, as I grew up, that my English was quite good (an expectation if you are born in an English-speaking country), I was aware of the importance of tangata whenua, the indigenous people of Aotearoa, and what I can do as a staunch and confident Samoan New Zealander to respect and absorb similar values that resonate with my own cultural identity.

Te Tii MaraePart of the learning in these noho marae has centred on understanding the historical significance of Te Tiriti o Waitangi and the implications for how we see it in our daily lives. The last time I have really focused on learning about Te Tiriti was in high school for 7th Form History. I have used these opportunities of access to learning about Māoritanga to chronicle my journey through previous CORE blogposts. These have surfaced in three blogposts entitled:

I focused on the Treaty principles in the July 2014 blogpost, but have since learned from Alex Hotere-Barnes, Anahera McGregor and Rosalie Reiri that the Treaty articles are the main areas of focus that need to be at the forefront. This is because it is essential to have the words of the Treaty itself guiding us in ways that cause us to understand its implications for our lived reality. These articles can be summarised as:

  • Article 1 (Kāwanatanga — honourable governance):

Crown/schools to govern educational delivery in an equitable way

  • Article 2 (Rangatiratanga — retaining sovereignty):

Tangata whenua retain control over educational delivery

  • Article 3 (Ōritetanga — promote equity):

Māori and non-Māori educational outcomes are comparable

  • Article 4 (spoken promise — cultural/religious freedoms):

Cultural responsiveness and competence supporting language, culture, and identity

For me, the articulation of these articles in these noho marae has also acted as internal professional learning. I wasn’t really familiar with Article 4 before because it was a verbal promise, but I could immediately see the scope of how this connects with me as a Samoan and a Pacific Islander in how I live my life, and how I work as a consultant for CORE Education.

Last year I delivered breakfast seminars in Auckland, Christchurch, and Dunedin entitled Multiculturalism: Navigating the spaces between ethnicity, identity, and diversity. I touched on Treaty-based multiculturalism in these seminars as I felt that we should be moving towards trying to make sense of a diverse New Zealand that still has Te Tiriti o Waitangi at the heart of the foundation of our nation. I have since conceptualised this thinking into a model that includes six main phases in our timeline from a Pacific Island perspective:

pathway to treaty-based multiculturalism

The pathway to Treaty-based multiculturalism/diversity

1. Historical — 1840
The signing of Te Tiriti o Waitangi was an agreement between Māori (M) and Pākehā/the Crown (P). The Māori translation of the document was the version that was signed by most of the Māori chiefs, whilst the English version of the document had different terminology, with different translations of kupu Māori, which was interpreted by the Crown to be upheld and binding. This historical view of the Māori and Pākehā partnership is what people who have migrated to Aotearoa need to understand and learn about as the founding document of the nation.

2. Introducing Pasifika — 1910s
The first major wave of Pacific Island (Pas) migration was during the First World War, with the success of colonisation following the signing of Te Tiriti, thanks to the advent of Christianity from the missionaries in the previous century. Niueans, Tongans, and Cook Islanders would serve as New Zealand soldiers in the Great War. Following on from the distinct bicultural partnership between Māori and Pākehā, the inclusion of peoples from the Pacific Islands would signal a subtle shift in the identity landscape. Niue, the Cook Islands, and Tokelau would remain in the protectorate of the realm of Aotearoa and be afforded New Zealand citizenship. Samoa, as a result of being under New Zealand administration during the Great War, would also enjoy New Zealand citizenship towards the end of the century. In this stage, with the introduction of the Pacific Islanders into Aotearoa, Māori, and Pākehā’s historical bicultural partnership bound them together as the founding partners of the nation.

3. Māori and non Māori — 1970s
The cultural renaissance of the 1970s in the Pacific region saw a revival of an indigenous movement — valuing the heritage languages, cultures, and identities of the Pacific. This revival of cultural focus would contribute to leading the charge for the revival of te reo Māori and the introduction of the Māori Language Act in 1987, particularly where te reo Māori was able to be used in legal proceedings. This is a huge contrast to the New Zealand of the 1870s, where the Native Land Court, a key product of the Native Land Act 1865, enabled Māori land to be purchased by Pākehā, which ultimately lead to some Māori dispossession of lands. Language being attached to the land is significant, and this third stage makes it very clear that the distinction of non-Māori to be grouped and defined as Pākehā (P) and Pacific Island (Pas), even as the Pacific nations themselves at this time were also experiencing a resurgence of indigeneity with their respective cultures.

4. Nationalism
Pacific Islanders in Aotearoa understand what it means to have affinity for the indigenous people of the land, as they have similar values and beliefs when it comes to traditional notions of the village and iwi, hapū and kāinga. Pacific Islanders also understand what it means to adopt a national identity, being a New Zealander in the sense that undertaking Kiwi aspects of life that include embracing the common language of communication — English — sees Pacific Islanders being able to navigate their way through Pākehā systems and processes. This means that Pasifika occupy a ‘third space’ where we contribute to a national understanding of identity because we are able to adapt and engage in both worlds — that of Māori and that of Pākehā.

5. Introducing Diversity
The introduction and subsequent increase of diversity in a historically bicultural Aotearoa happened for a variety of reasons. Economic growth with industry,  tourism, and education funded by foreigners, became a mainstay and ultimately resulted in the purchasing of farmland, state assets, and housing. New Zealanders started associating diversity with international foreign fee-paying students who arrived to take advantage of tertiary education offers. However, a 2011 report released by the Ministry of Education recording the numbers of enrolled international students showed a decline in student enrolments. This tunnel-vision perception also neglected to account for the population growth of our very own domestic diversity — New Zealand citizens with multiple ethnic backgrounds growing in a multicultural society that was still struggling to honour its Te Tiriti o Waitangi obligations. If we think about this idea in terms of our multicultural children, we often find this domestic diversity reflected in their ethnic makeup, an example of which is highlighted in Shannon Vulu’s story of Growing a multi-cultural family.

6. Treaty-based multiculturalism
The final stage of the evolution in the presence of the Pacific Islands and other non-Māori ethnicities in Aotearoa New Zealand culminates here. What needs to happen in this space is that it is only when the historical importance of Te Tiriti o Waitangi — the partnership between Māori and the Crown — is acknowledged in all of its entirety, including how that applies to modern Aotearoa, that we will be able to entertain the very notion of Treaty-based multiculturalism. By understanding and having empathy for the human rights of indigenous peoples in their homelands, we will begin to walk the identity journeys of the ancestors that form the foundation for the diversity, and the continuing multiple diversities, that must be underpinned by the Treaty articles. This may also mean that recent migrants, who represent notions of international diversity, must also understand the domestic diversity that has preceded them. This learning could also be reciprocal in nature, where Māori, Pākehā, and Pasifika also learn about the wider world that is represented by international diversity.

As a consultant for CORE, I think about this in the ways that we support children in our schools. Are we serving the interests of our Māori learners, to champion how they see and act for themselves as Māori? Are we able to increase our own cultural intelligence by being able to locate Te Tiriti o Waitangi at the heart of what it means for us to be New Zealanders?

Key questions to consider for your next steps:

  • How do you incorporate the Treaty articles into your teaching practice, strategic planning, and educational leadership?
  • Where is our collective responsibility as a nation to ensure that we continue to thrive as a nation with our bicultural history, our multicultural present, and our ever-increasing diverse future?

I think about these questions in how we can raise the bar with our cultural intelligence to understand international diversity and our own domestic diversity in Aotearoa. These questions can only be answered if we are willing and motivated to push through, rather than pass by, our past.

 

References

Jon Fraenkel, ‘Pacific Islands and New Zealand’, Te Ara – the Encyclopedia of New Zealand, http://www.TeAra.govt.nz/en/pacific-islands-and-new-zealand (accessed 22 November 2017)

‘The Rarotongan Company’, URL: https://nzhistory.govt.nz/war/pacific-islanders-nzef/rarotongans, (Ministry for Culture and Heritage), updated 2-Dec-2016

‘Native Land Court created ‘, URL: https://nzhistory.govt.nz/page/native-land-court-created, (Ministry for Culture and Heritage), updated 17-May-2017

International Division, Ministry of Education (April, 2011). International Student Enrolments in New Zealand 2004-2010.

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178 years of Treaty — What has been the intergenerational impact on your local iwi?

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Dear Teachers

waitangi-maraeI encourage you to localise the Treaty of Waitangi to where you currently reside so the day has even more meaning for the Māori students in your class and adds real contemporary texts for all students.

As Waitangi Day approaches and the media hype is sensationalised by the latest prejudices, divided opinions, and historic events of past Treaty of Waitangi protestations, I ask that you spare a thought for the student in your class who is Māori, whose descent claims an ancestry that reaches back to the beginning of time. To this student whose character continues to be shaped and influenced by the impact of the signing of the Treaty of Waitangi in 1840 to 2018, 178 years later.

As a teacher, you have the opportunity to teach and LEARN how the Treaty of Waitangi may have shaped the identity of students’ whānau, their hapū, their iwi. You could extend an invitation to local people to talk about the Treaty story of their iwi and how this important partnership document has impacted and continues to affect their rights as hapū/iwi to this day. Here lies an opportunity to privilege cultural knowledge and perhaps learn about hapū and iwi approaches to maintaining their customary rights and sovereignty over their lands, water rights, and fisheries.

As the leader of learning in the class, you determine the stories that will be heard, the voices that will be listened to, and the careful selection of resources that will be viewed. These will all have a huge influence on how students view themselves as Māori, as iwi, as Treaty partners, and as tangata whenua of Aotearoa.

My mokopuna has ancestral descent lines from Te Arawa, Ngāpuhi, Ngāti Porou, Ngāi Te Rangi, Tūhoe, Te Whānau a Apanui, and Tainui. The Treaty of Waitangi has had a huge impact on each of these iwi and Treaty stories may echo similar themes, but the experiences are raw, distinctive, and unique to each tribal area.They cannot be hybridised to the Māori and the Treaty of Waitangi story, but rather, the Treaty and its impact on the iwi of Te Arawa. The Tūhoe story of the Treaty. Do not be seduced to thinking that the story ends there, as these may be individualised further to hapū or sub tribes within this iwi grouping. Not one story is the same, nor the approach as you will see in the Ngāti Porou example.

Te Arawa’s involvement with the Treaty of Waitangi

In 1840, Thomas Chapman, a well known missionary for the Church Missionary Society (CMS), was asked to seek signatures for the Treaty of Waitangi in the Rotorua and Taupō districts. The Treaty of Waitangi was first signed on the 6th February 1840. It established a British Governor in New Zealand. It recognised Māori ownership of their lands and gave Māori the rights of British subjects. It subsequently opened the door to colonisation, which had a devastating impact on tribes all over Aotearoa, including Te Arawa.

Te Arawa did not sign the Treaty in 1840, as they were confident they did not need the protection of the Queen. However, they agreed to its terms in 1860 with a group of Te Arawa leaders signing a covenant in Kohimarama, Auckland, recognising the Treaty as a binding document of partnership with the Crown. Why? Because they had suffered the negative effects of colonisation. Sadly, signing the covenant would prove meaningless as Claudia Orange comments:

The Kohimarama resolution was similar to a formal ratification of the treaty. The government promised to hold further conferences to discuss sharing power, but no more were held. The chiefs who attended the conference expected to play a greater part in decision-making, but they were to be disappointed.

In 2009, Prime Minister John Key formally apologised to Te Arawa for historical Treaty breaches against Te Arawa. “The Crown profoundly regrets and unreservedly apologises for the breaches of the Treaty of Waitangi and its principles.” Historical Treaty breaches noted in the Crown Apology included the Crown’s aggressive purchasing techniques for land opened to Pākehā settlement in the central North Island. Te Arawa suffered losses, in the main, through consolidation schemes and public works takings. The Crown officially handed over to Te Arawa $85 million in cash and assets that year.

Eru George commented then,

“It marks a conclusion in a process that has spanned generations of our tupuna [ancestors] who committed their lives to righting the wrongs and seeking resolutions for injustices on our people.”

Two important points I’d like to make here. First, George’s comment, “spanning generations of our tūpuna”. At what cost were the negotiations to families, hapū, and iwi? How were they able to fight the might of the Crown with limited resources? What drove them to continue the struggle that spanned generations? What stories of resilience, of struggle, of protest, of courage come from these times and the deeds of the ancestors of these mokopuna?

The wording of the “Crown’s aggressive purchasing techniques for land” is interesting as well. Of the hapū and iwi whose lands were seized, illegally taken or stolen, what impacts were suffered on the lives of Te Arawa people? What price in land and economic loss did Te Arawa pay for British citizenship? The effects are still felt today and are a part of our history as Te Arawa. If you were to ask, what the Treaty means to me, previously my answer would have been the legalised theft of our land and the economic decline of our tribe. Now, it is about the future and how Treaty settlements can contribute to the economic prosperity of our tribe. However the colonial residue of land loss is still an unforgotten and very real mamae (hurt).

As part of the healing process, in 2005, Te Arawa were able to express the suffering they had endured to Crown Ministers during the “Telling the Story” hui (George, 2005). This enabled Te Arawa to tell their stories of grievance, of suffering, of hurts that have had intergenerational impact. Do these stories have a place in the telling of the story of the Treaty of Waitangi in your class if you live in the tribal boundaries of Te Arawa, in Rotorua?

Moving in to 2018, however, what might the current Treaty story say? My telling would not only involve the retelling of this history and disruptive influence of colonisation but also the exciting future that lies ahead for our mokopuna. What does a Te Arawa mokopuna future look like? How have Te Arawa used Treaty settlement money so Te Arawa can thrive and prosper?

Let’s look at one example, the Ngāti Whakaue Assets Trust. Ngāti Whakaue is a sub tribe of Te Arawa. “Iwi Asset Trust doubles its asset base in 10 years to 18.3 million” — NZ Herald

In 2009 the trust was given a 9.2 million Kaingaroa Forest settlement fund to invest for the collective benefit of Ngāti Whakaue.  Thanks to “astute and strategic investment plays”, Ms Paul confirmed the asset base had since doubled and was on track to surpass $20m by 2020.

In 2016, the Trust distributed $707,975 in grants to Whakaue marae and supported various community events like Whakaue Whakanuia, which is an amazing one-day celebration of what makes a person “quintessentially Whakaue”. It is a day where Ngāti Whakaue marae congregate, including Te Papaiōuru, Tumahaurangi, Te Kuirau, and Waikuta who perform a series of items reinforcing tribal whakapapa and waiata. It is a day that privileges Whakaue tikanga and reo.

What iwi stories will you invite into the classroom?

waitangi protests

What stories will you tell my moko, or the mokopuna who sits in your class in the lead up to Waitangi Day whether you are at the top of the North Island or the bottom of the South Island? Are you aware of the Treaty of Waitangi claims local iwi have made to the Waitangi Tribunal? (a commission of inquiry, that inquires into claims brought by Māori relating to Crown actions that breach the promises made in the Treaty of Waitangi)?

The Foreshore and Seabed controversy, which concerns the ownership of the country’s foreshore and seabed, has many iwi claiming they have a rightful claim to the title under the Treaty of Waitangi. In November 2004, New Zealand Parliament passed a law deeming the title to be held by the Crown — in other words, public ownership. This law, the Foreshore and Seabed Act 2004, was enacted on 24 November 2004. Some sections of the Act came into force on 17 January 2005. Widespread protest arose. Māori anger at this legislation resulted in the formation of the Māori Party. The Act was repealed and replaced by the Marine and Coastal Area (Takutai Moana) Act 2011. If you return to the purpose of the Treaty of Waitangi and what was signed in 1840 and 1860, iwi do have rightful claims, and honouring the partnership agreement made 178 years ago still has an enduring impact to this day.

Let’s return to my mokopuna and her whakapapa.

Ngā Puhi — If you are from the North, could your Waitangi unit be about the recent Northland Inquiry or Wai 1040 which is examining Ngā Puhi’s 600 plus Treaty claims? Some of the stories uncovered in the hearings talk of the confiscation of land for unpaid rates. Families who were trying to maintain ahi kā (keep the home fires burning) on their land were forced to give up land to pay rates arrears. An example of aggressive land purchasing techniques?

Ngāti Porou — The Takutai Moana ratification process for the iwi is huge. In October 2008 Ngā Hapū o Ngāti Porou Foreshore and Seabed Deed of Agreement was ratified and signed by 48 hapū and the Crown at Parliament. However, the repeal and replacement of the Foreshore and Seabed Act, with the Marine and Coastal Area (Takutai Moana) Act 2011 has provided the basis for these hapū and the Crown to negotiate a range of improvements to the Deed. At Te Runanganui o Ngāti Porou Annual General Meeting held 25 November 2017, 47 hapū had ratified amendments to the 2008 Ngā Hapū o Ngāti Porou Foreshore and Seabed Deed of Agreement and 8 groups had yet to decide (slide 9). The work that goes in to ensuring each hapū has the opportunity to engage with their iwi organisation and have a voice in exercising their rights as mana whenua is significant. 47 hapū having a voice in the running of their iwi affairs and a unified approach to negotiating with the Crown is no mean feat. Legislation for the iwi is a major priority in 2018 and ensuring partnerships with the Crown are honoured.

Whāia ko te mātauranga hai whitiki te iwi, kia toa ai.
Seek ye from the fountain of knowledge so the people may be uplifted, thrive, and prosper.
– Kepa Ehau (Esteemed Te Arawa orator)

 

Maria Tibble

 

Bibliography

Philip Andrews. External links and sources for ‘Chapman, Anne Maria’, Dictionary of New Zealand Biography, first published in 1990, updated November, 2001. Te Ara – the Encyclopedia of New Zealand, https://teara.govt.nz/en/biographies/1c13/chapman-anne-maria/sources (accessed 23 January 2018)Pumautanga News.  Retrieved from Pumautanga Newsletter. http://tpota.org.nz/resources/PumautangaKorero/TP_Korero%20Oct%202009.pdf (accessed January 2018)
Rotorua Public Library Te Whare o te Matauranga.  Retrieved from Te Tiriti o Waitangi/Treaty of Waitangi http://www.rotorualibrary.govt.nz/maori/TeTiritioWaitangi/Pages/default.aspx (accessed 23 January 2018)
Rotorua Daily Post.  Retrieved from Te Arawa face greatest challenge” http://www.nzherald.co.nz/rotorua-daily-post/news/article.cfm?c_id=1503438&objectid=10983683 (accessed 23 January 2018)
Claudia Orange, ‘Treaty of Waitangi’, Te Ara – the Encyclopedia of New Zealand, http://www.TeAra.govt.nz/en/treaty-of-waitangi/print (accessed 23 January 2018).  Story by Claudia Orange, published 20 Jun 2012
Rotorua Daily Post.  Retrieved from “Iwi Asset Trust doubles its asset base in 10 years to 18.3 million” http://www.nzherald.co.nz/rotorua-daily-post/business/news/article.cfm?c_id=1503434&objectid=11938803
Whakaue Whakanuia.  Retrieved from http://www.maoritelevision.com/tv/shows/nga-pari-karangaranga/S08E009/ngati-whakaue-whakanuia-series-8-episode-9
Legislative violations of the Treaty of Waitangi 1840-1990 the first 150 years
Retrieved from http://homepages.ihug.co.nz/~sai/Tr_violn.html
Waitangi Tribunal – Te Rōpu Whakamana i te Tiriti o Waitangi – https://www.waitangitribunal.govt.nz/claims-process/
New Zealand foreshore and seabed controversy. (2017, September 23). In Wikipedia, The Free Encyclopedia. Retrieved 20:35, January 23, 2018, from https://en.wikipedia.org/w/index.php?title=New_Zealand_foreshore_and_seabed_controversy&oldid=802067148
Te Runanganui o Ngāti Porou Annual General Meeting.  Retrieved from http://www.ngatiporou.com/sites/default/files/uploads/20171123%202017%20AGM%20slides%20consolidated.pdf Accessed January 24th 2018.

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Article 2 and Te Reo Māori

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As Waitangi day commemorations draw closer, it is an ideal time to reflect on what this day may mean to us. For me, it is an ideal opportunity to bring important issues such as culture, identity, and language to the forefront. In our special edition Waitangi week blog series, we share with you a wide range of perspectives on Treaty related topics. As the first blog in this series, I explore the kaupapa of te reo Māori in our society. So, that begs the question — He taonga rānei te reo Māori? Is te reo Māori indeed a treasure?

Treaty of Waitangi articles

At the very heart of Te Tiriti o Waitangi, Article 2, we see mention of the word ‘taonga’. In the reo Māori version of the Treaty, the chiefs were confirmed and guaranteed the exercise of the chieftainship, or tino rangatiratanga over their lands, villages, and ‘taonga katoa’ — all treasured things. The crown also stated in the Treaty that there was to be exclusive and undisturbed possession of these treasures. Te reo Māori has, however, been disturbed drastically. On Waitangi Day this year, we remain in a state of fierce reclamation of our language. We continue to fight for this precious taonga that wasn’t duly protected and confirmed as intended under te Tiriti.

Te reo Māori is part of my absolute being. It flows like blood through my veins, it is in my spirit, it is in my soul. It is like oxygen, it heals, it makes my heart sing. It unites me with my tūpuna and, if I nurture it, it will connect me with my mokopuna. My reo is a huge part of my identity, possibly because I had to learn how to “be Māori”. Connection with te ao Māori was not a part of my upbringing. I started at the beginning and one step at a time have learned to walk and talk in the language and ways of my ancestors. It hasn’t always been easy, and, as I went through the stages of cultural reclamation, I learnt that attitudes towards te reo Māori are hugely diverse. I saw this diversity in my own family, my friends, and in fact everyone I interacted with.

In order to uncover the plethora of reasons why te reo Māori may or may not be embraced widely throughout our society, we need to dig deep into the ways in which the human heart responds to things Māori in general. Negativity towards te ao Māori is often felt, seen, and heard. This negativity is at times fueled by myth, media, intergenerational perspectives, or even perhaps from a space of divine, blissful ignorance. It often starts with the phrase, “I’m not racist, but….”. At the far end of the negativity scale, we see complaints received when a child is taught te reo Māori in the classroom or when parents fume because their children came home singing a Māori song. On a less explicit front, it is also felt when no attempt whatsoever is made to correctly pronounce Māori words. It is felt in the unseen, where monoculture is ever present.

As negativity continues to flourish, so does a cohort of society that is very pro-Māori. We see this in the uptake of those engaged in learning te reo Māori, in those who are committed to correct pronunciation, and those that encourage the use of reo in their everyday lives. There are also those that engage in kaupapa Māori, those that have relationships with Māori, and those that attend events in Māori settings such as marae. To all those that are taking any step, big or small, towards learning and using te reo Māori, thank you!

Of all the perspectives and attitudes towards te reo Māori, of particular interest is the notion of fear when faced with the idea of engaging with te ao Māori. Is this a fear of the unknown, fear of reprimand, fear of offending, or just fear of getting it wrong? When you learn te reo Māori you will and do get it wrong. It is like learning anything new — it is very difficult to master without practice. The only way through is through, and as with all the other learning challenges that life presents, te reo Māori is no exception to the rule. Sometimes fear may be a barrier — that, if we are honest, may actually be a handy excuse for not engaging in things that make us feel a bit uncomfortable.

If we were to exchange the word Māori, let’s say, for “maths”, what feelings does that invoke? Here are a few examples:

  • “I don’t teach maths because I’m scared I’ll get it wrong”,
  • “We only have 10% of children here who are interested in maths so we don’t really do very much”, or,
  • “We do maths, for a week during our Matariki celebrations”.

Without a doubt, maths is an incredibly important life-long skill. How incredible could it also be to place importance on learning te reo Māori to transform not just one’s education, but to transform the very land that we live in. This is not meant to be a criticism for the sake of identifying things I don’t agree with, but it is a fight, it is advocacy, it is a plea — if our children are indeed the future, our conscious choices to do what is right for them and our society — to be free of racism, injustice, and inequity truly matters. And then there is the argument for correct pronunciation.

A focus on correct pronunciation may be painful or annoying to some. It may feel like a criticism, but imagine if everyone believed that 1 + 1 = 3. Some things are simply wrong. Like mispronunciation of te reo Māori. The language, then, just gets put into the old “too hard” basket. Or, is it even that pride may also play a part in our attitudes towards te reo Māori? I am not intending to come across as self-righteous; I am full of fault and my shortcomings are numerous. I am also full of love for, and despair over the current state of te reo Māori in our society. Advocacy for correct pronunciation is imperative, and even more so because the issue is never the issue. Underneath all the layers of mispronunciation is possibly a simple reason. It is this — ‘I actually don’t care’. I do not believe it is too hard. I do not believe it can’t be learnt. It is a conscious choice that each and every one of us makes every time we need to use a Māori word — will I attempt to say this or not? It is not about ability, but a decision made deep in the human heart.

Although discounted by many, I believe te reo Māori is currently in a state of vibrant recovery. Mainstream New Zealanders are turning towards our language now more than ever before in our history. The powerful model we see in Te Tiriti o Waitangi is one way we could actually work together to protect our taonga. I no longer see the Treaty as an object of negativity as I once did in my fiery youth. It now fills me with hope about a future filled with potential to restore te reo Māori as a taonga. Whenever I read the words of Article 2 they speak to me, reminding me of a time when we believed that language was a taonga. For the sake of a better future, let’s start today. A new word, committing to learning better pronunciation, an attitude shift or fulfilling your dream of fluency. Kia kaha rā ki a tātou katoa. He taonga te reo.

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Where did my resilience go?

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Success is a beautiful beast. To feel valued and needed is a huge factor in professional wellbeing and something we strive to achieve. I, like many, have changed roles and schools every 2–3 years, in the search for something new and exciting, looking for opportunities to grow. With each move, I’ve made amazing friends and colleagues, worked tirelessly to pursue different career options, all in the name of powerful student learning. I laugh when friends describe me as a bit of a machine, always churning out work, blog posts, reflections, and sharing new learning. I suppose it’s fair to say that in the last six years, I’ve been relatively successful.

But, what about the mistakes? I do not use that term lightly. In my world, a mistake is unlike an error. It is something that cannot be corrected and simply must be owned. Some may even equate it to failure — a powerful motivator and learning tool in itself. A mistake, to me, feels very much like the end of the world, albeit briefly. I enter a period of turmoil and heightened emotion, unable to claw my way back out of the pit and losing all sight of rational thought. Clearly, that’s not a healthy reaction and one that’s led me to reflect deeply on strategies for resilience.

It’s widely felt that students now have far less resilience than previous generations. A quick Google search brings up dozens of scholarly articles and posts from across the globe. PBS News recently reported:

“Coupled with an increase in diagnosable psychiatric disorders is a reported decline in average student resilience, writes research psychologist Denise Cummins.”

Something very disturbing is happening on college campuses. A 2014 survey by the American College Health Association found that 94 percent of counseling center directors reported a steady increase in the number of college students with severe psychological problems, and 89 percent reported an increase in the number of students arriving on campus who were already taking prescription medication for anxiety or depression.
Coupled with an increase in diagnosable psychiatric disorders is a reported decline in average student resilience.” (Cummins 2016)

There is so much focus on the younger generation — and rightly so — that the professional generation that supports them is seemingly overlooked. Adult resilience seems to ebb and flow far more than it does in children. The constant pressure to succeed, and visible rewards in doing so, mean that many of us meet failure head on but often do not have enough ‘left in the tank’ to proactively do anything about it. And yet, we find ourselves surprised by the lack of resilience, asking ourselves, where did it go!

Searching for strategies to draw yourself up from the bottom of the cliff feels a little like sending the ambulance down after you’ve already fallen. Of course, I’m not suggesting we do not rescue those who have fallen hard. What I am suggesting is that we need to actively notice the signs and prepare people for failure, while simultaneously promoting success. In waiting until the point of crashing, are we allowing the damage to be done when we could have actively noticed it earlier and found strategies to support? Constantly focusing on the positive and success is a wonderful experience and can, in some situations, bring happiness and cohesion to a staff. However, the need to let the pendulum centre itself and find a balance between positive focus and coping with mistakes is a need I see in many schools and institutions visited.

The American Psychological Association has a range of strategies for developing resilience and building on the skills already in place. These are just as applicable to adults as they are to students. I’ve incorporated some of their main headers below and tried to retain an educational lens.

Make connections

Knowing others share your struggle and accepting their help is key to mental wellbeing. As teachers, we isolate ourselves, focusing on student achievement and developing strong relationships with our learners. As leaders, we need to model the need for support and show students and whānau that it’s okay to seek help.

Avoid seeing crises as insurmountable problems

The old expression, ‘It’s not the end of the world’, just isn’t going to cut it here. Sometimes, it genuinely feels like it IS the end of the world. In this instance, the advice is simple. Breathe. Reflect. Share. Many with good intentions will dive headlong into the situation and attempt to help find a rational balance where there seemingly is none. As the person going through a crisis, the first step lies within. Breathe. Oxygenate the brain and decrease the heart rate. Let the adrenaline settle and, when ready, reflect and seek out someone to share with.

Accept that change is a part of living

I’ve written widely around change and resistance. It is, quite simply put, everywhere. Should the lacking of resilience manifest after a period of unsettlement and change, find time to return to your ‘Why’. The ‘How’ and ‘What’ remain adaptable as outcomes, while leadership and direction changes. Your ‘Why’ is a strong constant, and if powerful and well formed, will logically lead to reflection and redetermining.

Take decisive actions

By no means am I suggesting you must allow the irrational thoughts to dictate your immediate action. As you calm, find ways to own the challenge. If a mistake, apologise and mean it. We live in a world of semantics and often find ourselves on the end of apologies that, if unpacked properly, are not apologies at all. Anything that begins with ‘I’m sorry, but…’ just isn’t an apology. Likewise, ‘I’m sorry you feel that way…’ is quite the opposite to a genuine, heartfelt owning of a mistake.

head-in-sand

If your resilience is challenged by a situation, take the time to breathe and strategise. Set clear goals to move forward and find both short and long-term steps to overcoming the difficulty. If it’s personal, find a way to talk. Avoid email and interpretable communication. Accept that, if other parties are not ready, then you have long-term steps to focus on while the dust settles. One thing remains constant, regardless of the situation — burying your head in the sand just isn’t going to help find a resolution.

Nurture a positive view of yourself and keep things in perspective.

We are not machines. Our humanness is what distinguishes us from the ones and zeros that make up the thinking of a computer. We have colour and beauty in our lives; sometimes it’s simply a case of opening our eyes. Nurturing a positive view is not a step to becoming arrogant. The more infallible we believe ourselves to be, the harder the fall becomes. Accept that it’s okay to make mistakes and find positive balances in family or outside of the classroom/institution. Find the things that make you smile and hold them close. A small mistake, despite often feeling insurmountable, needs to remain just that —  small. Never underestimate the power of reflection and the strength of someone else’s perspective.

Reach out to those who can make a difference

Many of us find ourselves in a world where we are not our own masters. At times, it is the action of another that is the catalyst for turmoil. Autonomy is wonderful, but, we must not lose sight of the chain that enables us the freedom to both fail and succeed. Identifying those who control the situation, without seeking blame, is paramount to successfully move forward. Choosing some careful and honest words will highlight just how challenging a situation is when shared with someone who has the power to make a change on your behalf.

greg-rakozy-199745-smallerAs we continue striding forward and into the unknown, many of those following do not realise the challenge a leader faces. In turn, the leader plasters on the smile and buries the challenges, both personal and professional, in the name of strong and stable leadership. And before we know it, it’s too late. The sleep has been lost, the irrational conversations have happened and we find ourselves lying at the bottom of a cliff, wondering when it all came crashing down. Hiding our struggles has a place. Not everyone needs to know or, indeed, cares about the trials and tribulations of our lives. Just remember those who do. If you’re hanging onto the edge or already halfway down, it isn’t too late to accept a rope — we simply have to remember to ask those we are closest to, to throw one down and hold on tight. And remember — if you choose the right person, they’ll never let go.

So, where did my resilience go? I don’t think it really went anywhere, it just took the support of an amazing friend and a little time to find it again.

 

Sources
Cummins, D. 2016 http://www.pbs.org/newshour/making-sense/student-resilience-time-low/
The Road to Resilience, retrieved from: http://www.apa.org/helpcenter/road-resilience.aspx (American Psychology Association)

Image Credits
I can’t see you… So you can’t see me: by Peter on Flickr under CC2
Mountaineer: Photo by Greg Rakozy on Unsplash under CC0
Feature image: Photo by Nik Shuliahin on Unsplash under CC0

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Learning to Thrive in a Transforming World

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For most teachers, the beginning of a school year is an opportunity to look ahead with fresh eyes, thinking of our students and how best we can nurture and grow them as learners. In our schools, kura, and early years settings, there’ll be lots of activity around preparing the themes, topics, and resources required to inspire creative minds, not to mention the physical arrangement of the learning environments, scheduling of time, and allocation of tasks that will enable all of this to happen.

In the midst of this, many of us will be participating in some form of teacher-only time, where we take the opportunity to look at some of the ‘wider’ issues facing our work. For some, that may mean a fresh look at areas in the curriculum where learners need additional support, for others it may involve the introduction of some new, school-wide initiatives, while for others it may involve an opportunity to stretch ‘out of your comfort zone’ for a moment, and reflect a little on the bigger questions such as, ‘What is the purpose of education?’

The latter can be a challenging, and often uncomfortable, experience. How often do we hear “We live in exponential times!” to explain the constant pressure to change, and as an expression of the challenges ahead? But what does this really mean? And what are the implications for us as educators?

Wherever we look nowadays there seems to be another conference with keynote speakers professing to give a glimpse of the future — featuring examples of science fiction-type technological advances that are now becoming a reality. Whether it’s the prospect of flying cars, robots taking our jobs, or virtual reality providing places to hide from the real world, some find themselves endlessly fascinated with these ‘miracles’ of modern technology. For many, however, it can lead to feelings of being overwhelmed and ‘powerless’ when these things challenge and even threaten the very basis of our established norms and practices.

The simple truth is that we are facing times of unprecedented change, with lots of it happening as a consequence of technology, and all of it impacting significantly on the ways we live, work, communicate, and spend our leisure time. Much of this change is ‘unpredictable’, being the unintended consequence of some sort of intervention – all of which adds to the dilemma of how we respond, both individually and collectively.

The concept of schooling has always been premised on preparing young people for life in the adult world — as contributors to the “economic engine” that underpins modern society. Our current education system, which emerged in the middle of the 19th century and was designed to serve the needs of the Industrial Revolution, is facing significant stress. There is an increasing perception that our education system is failing to meet the needs of modern society, leading to a plethora of ‘school reform’ movements across the world.

Today, education has to be about learning to thrive in a transforming world.

The statement above should be printed across the doorway of all of our staffrooms and on the cover of all of our planning documents as we look ahead to 2018.

We need to be asking ourselves what we can do to enable each and every child, whatever their starting point, to flourish and lead fulfilling lives and to become responsible and active members of society. We also need to be open to exploring together what is the role of education in creating a fairer society.

To work towards this, here are three things that may be helpful to frame some of your thinking and planning as you prepare for your learners as they return for the new school year:

1. Focus on building capabilities

We must do more to shift from a system that has been predominantly focused on ‘front-loading’ learners with the knowledge and skills required to function productively in future society, to one that recognises change as the constant and prepares learners, of all ages, with the strategies and capabilities to cope with and feel empowered within this world of change.

Our school curriculum and the pedagogical approaches we use must inspire and motivate our young learners to develop the kinds of capabilities that are key to leading successful lives. This includes things such as creativity, critical thinking, problem solving, collaboration, and communication.

As you prepare for the coming year, ponder these questions…

  • How are the key competencies in the national curriculum really addressed in what happens on a day-to-day basis in your classroom and across your school?
  • To what extent do your students and parents/whānau regard the development of key competencies as a priority?
  • What is the evidence you look for and gather to ensure these are being developed?

2. Learning as a disposition

It is now widely acknowledged that learning occurs across diverse contexts and throughout our lifetimes – not only at school! We know that learners accumulate knowledge, skills, and competencies in formal and non-formal settings, and understand that, without regular maintenance, some knowledge and/or skills may depreciate with time.

As a consequence, we need to ensure the focus of our education system is on learning (i.e., ‘how’ we learn), and less on the content (i.e., ‘what’ we learn). We need to foster the development of a learning disposition that will ensure the learner is able to engage with and learn about new ideas, new skills, and new thinking as required throughout their life.

The concept of life-long learning is well established in our rhetoric and many of our policy settings, but it often exists as a vague intention rather than being a strategically and explicitly planned part of how we think and provide this within our ‘organised’ learning systems. Thinking of how you might give a greater focus to this in your context in 2018, you might ask:

  • How might you build a ‘language of learning’ among your students, staff, and community, where these capabilities are prioritised and reinforced through the learning endeavour?
  • How do you recognise and acknowledge learning that occurs beyond the school boundary – in clubs and after-school groups, across all domains – cultural, sporting, academic etc.?
  • How are you and your colleagues demonstrating a learning disposition in your personal and professional life, and what is the evidence of this learning on your approach to the work you do?

3. Learning involves everyone

The percentage of children who struggle to engage with education for a range of reasons, often connected with poverty, is well documented. The task of addressing the broad range of learners’ needs in our modern society cannot be addressed by schools alone. There is a clear recognition that unless the difficult questions about how to improve outcomes for learners and their families are tackled, the aspiration to build a more equal society cannot be achieved.

Education is critical to social and economic development and has a profound impact on the wellbeing of all in society. The old saying; ‘It takes a village to raise a child’ has special significance nowadays, particularly as the fabric of ‘the village’ is not as well woven as it may once have been. We need to be exploring new ways of enabling the village to work together again — dispelling the siloed mentality that so often separates the very services and supports that need to be working together to create a learning society. Some questions you may ask as you reflect on your start to 2018 could include:

  • What opportunities do you create for multi-generational learning to occur in your context – i.e., adults in the classroom, evening classes, project-based mentors etc.?
  • What use do you make of community resources and contexts for learning? What about access to community expertise? Is this reciprocated in any way?
  • How are you embracing the richness of diverse cultural backgrounds represented in your ‘village’ — how are different groups learning from each other in this way?
  • How might you initiate or cultivate a learning focus in areas of your community other than school – e.g., within local libraries, local clubs, and service organisations, health centres etc.?

Let’s make 2018 a year when we focus more intentionally and explicitly on the development of key competencies/capabilities.

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