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voices-pasific-blog

Voices from the Pacific – Lost in translation

Posted on August 14, 2019 by Traci Sietu

E lē falala fua le niu, ‘ae falala ona o le matagi.
The coconut tree doesn’t sway on its own, but is swayed by the wind.

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How do we define culture? Who is responsible for developing one’s culture? What measure and importance is given to an individual’s culture? At what age do we develop a good understanding of who we are and where we are from? What role as educators do we have in acknowledging the culture of our learners? This blog aims to challenge our thinking, question our personal judgements and encourages us to distinguish perception from reality. Information and statistics included in this blog have been developed from the perspectives and results of collated research data from 30 ākonga, both male and female, from 8 – 18 years of age across Te Tai Tokerau and Tāmaki Makaurau who identify as Tongan, Samoan, Niuean, Cook Islands and Māori.

For some of the questions posed in the opening there is not a clear answer. However, they do draw attention to the inequities, confusion, and at times frustration, felt by ākonga as they to begin to ask themselves who they really are. Do these infants, toddlers, children and young adults transition from their homes to their educational contexts with the same values, beliefs and teachings that they share with aiga (family)? Are we encouraging them to bring their kete (basket) of knowledge or are they leaving it at the door on their way in? Do we inadvertently ask them to step into another world that may be foreign to them? The Ministry of Education draws attention to this, ‘Pacific peoples are one of the larger ethnic groups in New Zealand, with the highest proportion of children aged 0-14 years. It is estimated that the number of Pacific learners will increase from 10 to 20 percent of the total school population by 2050’ (2017, p.1). As educators we have an important part to play, starting with pronouncing their names correctly.

What cultural lens do you see through?

Cultural identity through a Pasifika lens may look different from how we imagine as educators. We cannot learn about a culture from attending pre-service teacher training or from reading textbooks. We need to understand the struggle that many of our young Pasifika people face today. Growing our understanding is a critical part of changing mindsets. Our classrooms provide  forums where they can feel validated, and where their messages are heard. The research data highlighted how deeply ambivalent ākonga feelings are towards education. Despite what we perceive to be a culturally responsive curriculum and delivery in New Zealand 66.7 percent of learners have had their name mispronounced or have been referred to, and compared against, another family member who has been a past ākonga at their current centre or school. Therefore, their identity as an individual feels lost as they are always stepping into the footsteps of another member of their family.

As one ākonga stated in a 1:1 interview, ‘we are expected to respect the names of all the adults in our school…I feel that we deserve the same respect’, ‘you only need to ask me how to say it and I will help’. Another stated, ‘saying my name right is important to me’. Due to similar experiences across cultures, one ākonga in Auckland has created an app to support educators in their pronunciation of student names – Prounounce App for Educators.

voices-of-the-pacific

Showcase my talents

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This voice recording is taken from the voice of a 14-year-old Tongan-born male when asked to write his first speech. He took this as an opportunity to change mindsets and when thinking about one’s own culture, some pertinent messages became evident. What makes our ākonga proud? What stereotypes do they want addressed? Here are some  voices taken directly from ākonga who took part in  this research:

“We are just not your normal rugby players, fast food workers, bus drivers, road workers and that we are more than what statistics say we are”

“That I show who I am for myself and for who I want to be”

“Knowing who I am as an individual and how my heritage, upbringing and understanding of society impacts that”

“Acknowledgement of my cultures is a proud moment in itself”

“My culture values and beliefs are important to me”

When asked to name a time in their lives where they felt proud to identify as a Pasifika ākonga the most compelling statement from one Pasifika student about being a successful learner was, ‘when I achieved excellence in my NCEA results, as I often hear Pasifika students achieved low results’. The data revealed other areas that were strongly centred around six main events they consider pertinent to who they are:

picture-2

Celebrating, sharing and uniting people together through cultural experiences such as performing at Polyfest events leave a lasting memory for ākonga and families. Alistar Kata, a reporter and presenter for Tangata Pasifika captures North Shore schools’ journey to their Polyfest debut.  She follows the journey, alongside Rosmini and Carmel colleges, as they create history by entering for the first time on the Samoan stage at Auckland’s Polyfest.

Speak to be heard not forgotten

Fakatumau ke vagahau e Vagahau Niue
Keep persevering to speak the Niue language

For many, language is the gateway to learning. Fostering, encouraging and sharing in languages globally is what makes us so diverse in New Zealand. Over 75 percent of participants in this project identified the importance and feeling of connections when speaking in their mother tongue. A common thread was the desire to learn a Pasifika language at school. With greater opportunities for children to attend bilingual early childhood centres, language opportunities diminish  as they move on to primary and higher education. Opportunities to engage in a language other than English become limited with fewer resources, fewer educators who speak a Pasifika language and reduced emphasis on languages in each sector. How can languages be revived and kept alive in our education sectors? With 22 out of 30 ākonga not comfortable to speak their language in an educational setting, can we attribute any disconnect of engagement with aiga (family) and fanau (children)?

Over half of the participants felt that from early childhood onwards they perceive little acknowledgement that their culture has been cherished throughout their education. Siope (2013) argues that there is much more to being and becoming culturally responsive. It is not just about stories and legends. It is about talanoa, getting to know each family and their children, and understanding their life experiences. When questioned about who in their life believes in them 2 out of 30 responses identified a single educator that has had an impact on them in one year of their life. Aiga were the only other people stated in answers. These were not restricted to a nuclear family, rather names included extended family members both young and old.

Through sharing, celebrating and making those connections educators can make a difference. Educators do care. It’s asking those questions of ourselves. What do I do in my centre, school, learning space to ensure that those faces in front of me know they matter to me? Are there signs, messages, gestures that I share to show this? If not, what can I change in my current practice? The Ministry of Education cultural competencies framework for teacher of Pacific learners,  Tapasā (2018) describes three Ngā Turu (support). Using this framework alongside The Pasifika Education Plan 2013 – 2017 (PEP), The New Zealand Curriculum (2008) including Te Whāriki (2017), there are many opportunities to capture, transform, engage, respond and celebrate in Pasifika success.

‘In a similar way that our ancestors journeyed across the oceans in search of knowledge, prosperity and growth, Tapasā seeks to guide and support teachers and Pacific learners, their parents, families towards their ‘destination’ – a shared vision and aspiration of educational achievement and success for Pacific learners’ (Ministry of Education, 2018, p. 5). Resources and supports are available such as The Pasifika Success Compass, we just need to use them and act.

what-we-want-you-to-know

What makes me, me?

Interviews surrounding achievements with cultural groups, for example Pasifika cultural days, Polyfest and Kapa Haka drew attention to the connectedness that encompasses wellbeing and identity. Interwoven beneath each strand is a story that seeks to tell us who they are, where they are from and what is important to them. When reflecting on what pivotal moments in their life where ākonga were proud to be able to explore their culture, the main themes that emerged were:

  1. The feeling of a sense of belonging
  2. Being able to perform in front of people and being able to gain confidence
  3. Celebrating our Pasifika heritage
  4. Singing and dancing being proud of where we come from
  5. Gaining respect from my friends, family and developing friendships

Te Whāriki Online draws attention to ‘Pacific voices’ through their spotlight with a focus on local curriculum, Pacific pedagogy and languages. The storytelling that emerges through a variety of interactions, images and experiences in the early years creates a sense of belonging that we are gradually losing as our children transition through their education. How can you prepare for the future? Is there a way to keep Pasifika storytelling alive?

Measuring engagement – How?

Is it necessary for ākonga to be facing the front of a class, watching an educator, focused during mat time or asking questions to be an active learner? Forty-eight percent of ākonga recorded that they think their educators view them as shy, quiet and reluctant learners. As one child shared, ‘Even though I am very shy, I still want to learn so if I don’t put my hand up it isn’t because I do not want to learn’. This message is clear. We must not give up. Misconceptions are sometimes ideologies we inherit as we move through our own life journey and experiences. However, it is how we respond to these that holds the most importance. Of equal importance, when speaking with ākonga of all ages, they want people to know, ‘we do care about our education’. This research revealed 73.3 percent believe that education plays a large part in their success as a lifelong learner.  Pennie Otto provides a perspective through CORE EDtalks of cultural interactions of Niuean boys in secondary school.

teachers-key-messages

Diversity at its finest

One of the CORE’s 2019 Ten Trends highlights the changing role of teachers ‘Deliberate provision of opportunities for ākonga to strengthen their own connection to their language, culture and identity which will in turn support teachers to respond to their learning needs’. Auckland, for instance, is often referred to as the melting pot of cultures. As one HOD secondary teacher shared, ‘know your ākonga. Learn the about the cultural backgrounds of ākonga. Not just Māori and Pacific Island children but Asians, Indians, Middle Eastern. We all learn differently. Islanders aren’t always quiet because we are shy. It’s respect. We grow up to respect elders’.

Cultural responsiveness is a term that for some is another new language added to the repertoire of our education system. How this looks, feels and is viewed can be different for each person. As Pasifika ākonga in today’s world they are faced with many new demands, confusion and uncertainties for the future. Our centres, classrooms and learning environments need to be stable and safe places where our children can be themselves without feeling any judgments. This is not to suggest that they are uncomfortable, it is rather to reflect, observe, and think about whether the ākonga in our care feel a sense of belonging alongside their peers and educators. How nurturing are our environments?

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In summary, when challenged on how ākonga feel about each other in various regions across Auckland, 56.7 percent believe that they are all different despite sharing the same or similar backgrounds and culture. No one area or people are the same. No two people look the same. Therefore, ‘know me, my values and where I am from’ (Pasifika Student, 2019).

edSpace is CORE Education’s online network for educators to connect with others, discuss strategies, and share information – join edSpace here. Once you’re there, join one of the discussions below to continue to conversation about Pasifika education.

Promoting Pasifika languages

How teachers can support Pasifika learners

Pasifika Leaders in Early Years

Pasifika educators across the sectors

References

CORE Education. (2019). Ten Trends. Retrieved March 19, 2019, from http://core-ed.org/research-and-innovation/ten-trends

Ministry of Education (2013). Pasifika Education plan 2013-2017. Retrieved from https://www.education.govt.nz/our-work/overall-strategies-and-policies/pasifika-education-plan-2013-2017/

New Zealand Government (2019). Ministry for Pacific peoples. Te Manatū mō ngā iwi ō te Moana-nuī-ā Kiwa. Retrieved from
http://www.mpp.govt.nz/pacific-people-in-nz

Ministry of Education (2018). Tapasā. Cultural competencies framework for teachers of Pacific learners. Wellington.

Pasifika Futures, (2017) Pasifika people in New Zealand- How are we doing? Retrieved from http://pasifikafutures.co.nz/wp-content/uploads/2015/06/PF_HowAreWeDoing-RD2-WEB2.pdf

Siope, A. (2013). A culturally responsive pedagogy of relations. The Professional Practice of Teaching, 18(2), 154–171. Retrieved from http://books.google.co.nz/books?hl=en&lr=&id=bwcVWzGQ1rQC&oi=fnd&pg=PA185&dq=maori+pedagogy&ots=m8wAtLmnkc&sig=_ek3trpJa8x47e32_BTPs1uG8M0%5Cnhttp://books.google.co.nz/books?hl=en&lr=&id=bwcVWzGQ1rQC&oi=fnd&pg=PA185&dq=maori+pedagogy&ots=m8wAtLmnkc&sig=_e

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authentic-context-digital-technologies

Recognising Authentic Context in Digital Technologies

Posted on July 24, 2019 by Jess Bond
authentic-context-digital-technologies
Photo by Phi Hùng Nguyễn on Unsplash

Earlier this year while wandering through the toy aisle at a store an item caught my attention. The toy, reacted to its surroundings, hurtling itself across the floor with more gusto and louder than the noise from the excited tamariki nearby. It interested me, because I could see the link to Computational Thinking,  which sits in the technology learning area within the New Zealand Curriculum.  If I were to code it I would break it down. A sensor, reacting to noise. The more noise detected meant more speed moving forward. It seemed fairly accessible for learners, they would be able to grasp the concept behind it.  A great metaphor for teaching in some ways – the more that was going on around us the faster we had to move and react.

Mindfulness

The more noise about a topic, the faster we feel we have to move to catch up. But what was the purpose of that toy? Apart from a great Christmas present to annoy a parent, I would have to do some thinking. The new Digital Technologies content can feel a little like this. As teachers, it is hard not to get caught up in the noise but if we allow this, then we miss the best part of this learning area is that we have the space to slow down. We no longer have all the answers or the best ways of doing or even the years of experience behind us to help us choose the best and most relevant parts for our tamariki. What I want to encourage kaiako to do now is to make the most of this opportunity to give back the time and space to our learners and let them find their own authentic context.

Redesigning roles

Kaiako are so used to being givers of knowledge. Able to tackle a task from a variety of angles, rearranging, reevaluating and finding new ways for our tamariki to engage. We have become so good at sharing resources that we know are tried and true, we know what lessons were a success and why. We can change and adapt them in different ways to help those students who need to see it in a different light or context. With the revised digital technologies content this knowledge is, for a lot of us, more foreign. Suddenly we are on the same playing field as our students and, for some of us, it can feel like we are at the beginning again. It can feel uncomfortable. The story of Maui and how he obtained the secret of fire helps us consider the benefits of approaching things in a new way.

His curious nature helped him to think beyond the comfortable norm. Māui’s bravery meant that he fearlessly acted on his hunch to explore beyond current circumstances. His steady tenacity enabled Māui to persevere in his pursuit of a new, more effective solution.

Renee Raroa (2019)

If you are familiar with CORE’s 2019 Ten Trends you will know that one of them is the Changing role of teachers. Where in the past teachers were expected to be givers of knowledge, now we need to look at how we can help our tamariki take risks, celebrate their mistakes as an expected part of the journey, and how we can help them identify authentic needs and help them engage with these needs creatively. The New Zealand curriculum states that;

“Technology is intervention by design. It uses intellectual and practical resources to create technological outcomes, which expand human possibilities by addressing needs and realising opportunities.”

NZC, Technology Learning Area

Technology is driven by our desire to create something that can help us. Our outcome could be something that connects people to the land, helps them embrace their culture, assists with communication or understanding. That leaves a wide playing field. How do we narrow down what our purposeful outcome will be? We do this by encouraging our tamariki to look around them  and identify problems they can relate to, are passionate about and connected to.

Authentic context

A colleague of mine told me a beautiful story about a kura she was working in. Conversations were started by identifying needs from people they knew, what ideas do we have to address those needs? This brought them to a discussion around how a peer was hearing impaired and as such the school bell was irrelevant for them. They explored this concept and began to talk about lights. The students talked about how lights warn us, convince us or help draw attention to something. From here developed a natural and purposeful inquiry that led to a prototype around how their school could code lights to flash and signal to their peers that the bells had rung. The context was authentic, meaningful for the students, and the outcome was purposeful.

An important discussion and starting place for delivering this content in an authentic context are the discussions around the ethical responsibility we have as creators. Just because we can create something should we? Kia Takatū ā Matihiko, The National Digital Readiness Programme, has a recurring theme around identifying the skills and qualities that help us engage with Digital Technologies. Mahuika, the goddess of fire is one of the characters showcased through the programme. She is a Kaitiaki, a guardian, and when we look for that authentic context to drive these learning opportunities, we need to check and ask ourselves some of these questions.

  • What needs do we have in our school or community?
  • What are our tamariki passionate or interested about?
  • What exists already and how does it work?
  • What are our initial ideas or prototypes?
  • What could the repercussions of this be? Is our design ethical?

These questions will need to be continually revisited, and at the beginning the outcome or destination that is driving this learning may not be yet clear. Technology in the New Zealand Curriculum has a spotlight section on authentic context which has multiple examples of what teachers have been doing in schools. A quote here from Aaron Duff that sums it up well.

 “Authentic learning is not discovered in a textbook, but rather at the crossroads of contemporary societal issues and student passion.”

The challenge with using textbooks, and online resources is that although it can be a wonderful way to initially engage and build confidence around new learning, it tends to take away the authenticity. As soon as you give tamariki a problem to solve you are removing the potential to drive and connect children in a meaningful way. In saying that, your students may well share the same passions as others and sometimes we can be shaped and influenced by seeing examples of innovation. Many schools around New Zealand have embraced taking risks in this space and you can see lots of examples in the resource section of Technology Online or connect yourself with other educators in Aotearoa in spaces such as Ngā Kiriahi. The collaboration available from other tamariki and kaiako can inspire us and help shape our own authentic contexts.

Looking at the potential

What else could authentic context look like? One of the Kia Takatū Meetups this year was held at the Wigram Air Force Museum in Christchurch. Because of the unique opportunity this presented, teachers wanted to give back to the hosts and look at how that partnership could be strengthened, both for the Museum and for the participants. The teachers were invited to create a digital outcome to help with an identified need. The Air Force Museum wanted to engage with educators and their schools more, allow their visitors to interact with the exhibitions and also to have their voice and ideas listened to. They wanted schools to be able to connect with their history and allow more accessibility to more New Zealanders.

Photo by Rick Mason on Unsplash
Photo by Rick Mason on Unsplash

The range of responses from our digital creators was impressive. Some of the ideas and prototypes included, a virtual guide, interactive exhibitions, and the creation of LEGO planes that moved and behaved like some of the ones they currently had on display. The idea of using virtual reality to allow access to planes that are no longer open to the public was another discussion point that began to ignite ideas and excite learners as they began to see the potential for various prototypes.

Connection to place

Aotearoa is the perfect place to start connecting tamariki to the technology learning area within the New Zealand Curriculum. Our connection to our physical environment and meaningful ways we can express our culture and identity provides a wealth of starting points for these conversations. There are some incredible technological opportunities currently happening in Aotearoa that you could talk about with your tamariki, and if they were interested you could reach out and get involved.

Image by Nita on Flickr. CC BY-SA 2.0
Kōkako by Nita on Flickr. CC BY-SA 2.0

The South Island Kōkako Charitable Trust has recently put out a Facebook post asking for help creating a device to help them locate the once thought extinct South Island Kōkako. You can read more about the Cacophany project here.

This report about a drone eliminating a hornets nest also ignited my interest, as the Department of Conservation currently has a focus on pest control. These ideas are but to name a few and they are definitely biased towards my own personal interests and ideas. So when you start this with your own children think about identifying what is already in your community, and what things are exciting and inspiring for your students.

Thinking back on our hurtling toy, I wonder if we can change the metaphor? Stop and appreciate the quiet, the long pauses where the thoughts start to take place. The action will come, but your job is not to know where you’re going at the beginning, or even halfway through. You may even find the outcome changes constantly the more you find out about it. But the learning is in the journey and with teachers sitting alongside their ākonga. We will make mistakes and we will have lessons that flop. But the opportunity to grow from these mistakes is something to remember, embrace and most of all enjoy.

References

Renee Raroa (2019), CORE blog, Whakatōhenehene. http://blog.core-ed.org/blog/2019/04/whakatohenehene-disruption.html

CORE Education. (2019). Ten Trends. http://core-ed.org/research-and-innovation/ten-trends/

Technology Online. (2019) Technology Spotlight https://nzcurriculum.tki.org.nz/The-New-Zealand-Curriculum/Technology

Ministry of Education. (2019). Kia Takatū ā-Matihiko. https://kiatakatu.ac.nz

Technology Online (2019) Technology Spotlight http://technology.tki.org.nz/Technology-in-the-NZC/Planning-programmes-and-units-of-work/Spotlight-Authentic-contexts

Ministry of Education. (2019). Kia Takatū ā-Matihiko. Ngā Kiriahi. https://ngakiriahi.kiatakatu.ac.nz/

The New Zealand Curriculum Online. (2019) Technology.Digital technologies questions and answers http://technology.tki.org.nz/Technology-in-the-NZC/Digital-technologies-support/DT-questions-and-answers

The Cacophony Project (2019) https://cacophony.org.nz/using-cacophony-project-technology-find-south-island-kokako?fbclid=IwAR36Dcga4kiELIefaP82D8CiRItud_8JLaUgb6K91STloeeciA8unUGl7mA

The South Island Kōkako Charitable Trust (2019) Facebook. https://www.facebook.com/SIKCT/?__tn__=%2Cd%2CP-R&eid=ARA46AuUn0sbBBQw7l-gkP8oGRzNLRFWxvJcg0anBZWrRkMH51UX-GyomZhWg5VNxGZ6pddkCrzYcqCJ

New Atlas (2019) https://newatlas.com/drone-spray-hornet-drone-volt-france-asian-hornet/43642/

Department of Conservation | Te Papa Atawhai (2019) https://www.doc.govt.nz/about-us/our-partners/our-regional-partners/wasp-wipeout/

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inside-out-learning

Inside-out learning

Posted on July 10, 2019 by Anne Robertson
Looking Inside Out by Anne Robertson via Flickr CC-BY
Looking Inside Out by Anne Robertson via Flickr CC-BY 2.0

I spent the last week on the road in our campervan with my husband, visiting a part of the country we didn’t know, and tramping up some mountains. We escaped, went off the grid…. no, actually we didn’t! We are social media and news junkies so being disconnected from family, friends and what’s happening in the world is not really an option. We had our mobile phones with us at all times, even on the tops of misty, windswept mountains. Why? We were making the most of the technology we had to keep ourselves safe and informed.

Before leaving we researched on the internet to plan a rough route and activities to do on the way. We connected with people online who had experience in the mountains to seek advice on the best routes to undertake. This gave us a variety of options to choose from. We checked the weather forecast daily, made observations on the ground and used our prior knowledge and understanding of how weather conditions in the mountains can change to decide our option for the day.

The TOPO maps we had downloaded onto our phones didn’t get soggy or blow away in the wind. We could zoom in to see the features and contour lines more clearly and cater for our ageing, myopic eyes! The compass, altimeter and GPS functions on our smartwatches let us know how far we have travelled, how high we are and helped us navigate.

But what has my holiday got to do with education and learning?

Children learn best when they interact with their environment, when they are able to link present content to previous experiences and knowledge and when they take an active part in their own learning.
John Dewey

In the past, we may have carried multiple field guides for flora and fauna but now we have all that information available through phones. Back at our van we would check into the online guides and identify plants from the photos. With the images in our heads and the photos we had taken we could explore the history and geography of the land and the stories behind the names of places we visited. Our learning was instant, connected and contextual.

Outside-in learning

I have long been an advocate for Education Outside the Classroom (EOTC) and the positive impacts it has on teachers, learners and their joint engagement with learning. School camps are traditionally the time when formal learning is put to one side, pens, paper and digital devices are left at home and kids get a chance to reconnect with the environment. Ākonga challenge themselves physically and emotionally, push themselves outside their comfort zones and have fun. They are active, outdoors, developing their hauora, working collaboratively with each other and learning together.

EOTC is not just about camps. EOTC activities can be planned to take place in the school grounds, down the road at the local park, in the art gallery or museum, at the marae, at places of worship, in the old people’s home or the library. EOTC and informal learning are examples of learner-centred learning. Dewey described a philosophy of learner-centred pedagogy which is outlined in this article by Steve Wheeler. The digital environment in which we live makes it much easier to provide opportunities for learners to make connections between their environment and learning across the curriculum and to ‘rewind’ what they experienced in an EOTC context.
One of the arguments for getting kids ‘off-grid’ for a few days is the concern about well-being and overexposure to digital devices. But this piece of research argues that well-planned use of digital devices increases the emotional connection that ākonga have to learning and ongoing engagement.

“Students without mobile devices were not as emotionally connected to the environment, nor were they as empowered in learning the content as the group that was given technology and a field guide.”

My belief is that school camps and EOTC activities provide essential non-formal learning which should be celebrated. But we need to go further and leverage the power they have to connect learning across the curriculum and explicitly plan to ensure that they do.

Coherence

Embedded in our New Zealand Curriculum is the idea of coherence across a curriculum in which “all learning should make use of the natural connections that exist between learning areas and that link learning areas to the key competencies.” (p.16 NZC)

EOTC presents opportunities to make connections across the curriculum and learning in a local context. It also offers us opportunities to use and create with digital technologies to enhance the learning before, during and after the EOTC activity.

In a previous role, I had the opportunity to reframe the concept of the ‘end of year’ camp so that there was coherence in terms of context and experience as ākonga progressed through the school. In CORE’s Ten Trends 2019 it is recognised that;

“Cultural narratives are increasingly recognised as powerful enablers in connecting our past to the present and acts to build a platform to a sustainable future. They enable schools to situate themselves in the context of the places they co-inhabit, and recognise the influences of people, places, time and events in shaping who we are. When learners are enabled to make connections to where they live, when they create links to significant events, people and the land, they develop a sense that they are part of a larger story. As such, cultural narratives are as much for non-Māori as they are Māori. They help learners examine knowledge, issues and events from where their feet stand first, in their local environment.”

I wanted to develop a holistic vision for camps with a theme of sustainability and a sense of knowing where we are and how we fit into the environment and the culture in which we live. We start close to home and gradually move further away building on our learning and making connections through stories and activities that develop key competencies and an understanding of place and identity.

Starting locally and then moving further afield fits with Wally Penetito’s idea of us starting where our feet are, building on prior knowledge and moving from the known to the unknown.

“Start where your feet are but never let it stay there; it’s the beginning point only, everything else moves out from that.”    Wally Penetito

local-curriculum-camps

My vision was for these camps to be further developed through strong collaboration between learning areas and integrated and planned use of digital technologies. The flow or progression from one to the other provided rigorous learning opportunities that increased in depth, complexity and richness on camp but the opportunity to make explicit the pathway for learning for ākonga and their whanau in school was still not there. Points to consider;

  • How might we have re-designed the curriculum so that these camps provided rich opportunities for learning that ākonga, teachers and whānau could clearly understand?
  • How could we have worked together to connect the learning experiences on camp with deep learning in school across learning areas before and after camp?
  • How could we have built stronger, sustainable connections with whānau, iwi and other organisations so that there was a strong sense of ownership of the learning experience?
  • How could digital technologies have been used to plan for learning on camp, enrich learning on camp, rewind it back at school and produce digital outcomes to share learning?

Come and join the discussion in edSpace on how to frame your thinking around the EOTC activities you currently do and how you could develop them so that they are rich opportunities for learning, connected across the curriculum and based on ākonga strengths, needs, identities and aspirations.

References

  1. https://www.teachthought.com/learning/pedagogy-john-dewey-summary/
  2. https://newlearningtimes.com/cms/article/3447/how-to-use-phones-to-emotionally-connect-to-the-environment
  3. CORE Ten Trends –  Cultural Narratives
  4. Wally Penetito https://vimeo.com/188920083#t=6m06s
  5. Digital EOTC https://sites.google.com/core-ed.ac.nz/why-hamilton/home?authuser=0

Featured image by Alex Siale on Unsplash

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culturally-courageous

Becoming culturally courageous

Posted on July 3, 2019 by Rachel McNamara

culturally-courageous

Imagine, if you will, a wee blonde-haired girl, loud as the day is long, aged seven, growing up on a farm at the farthest point of the South Island. She trails along behind family members, talking incessantly or singing enthusiastically, and learning the family business. Her usual attire is gumboots, a shirt and jeans, or a pair of overalls. She is often accompanied by a trail of animals, to which she clearly has a huge sense of responsibility. This Pākehā girl’s experience of anything Māori has been waiata sung by the Māori farm workers around the bonfire at tailing time, with spatterings of waiata sung at school.

Let’s move on nine years to find our farm girl at high school. She is attending a decile one school, where many students have dropped out, disengaged with the learning, and frustrated by the system. Her experience of Māori now extends to hearing friends use the odd word or phrase, but not the teachers. Her experience is not kapa haka – the school doesn’t offer this. It’s not tikanga being discussed – people even sit on the tables! Te reo is offered to students who are not doing English or Sciences. Timetabling discussions imply Māori is not a priority subject.

What about university you ask? Our wee farm girl takes te reo courses and her eyes are opened! The lecturer talks of the empowerment of fluency; he talks of how to prioritise tikanga. He models, he encourages, he empowers, he inspires. She questions where she sits in all of this.

Now fast-forward 35 years on from the start of our story, to find this wee farm girl sitting in her car outside a school, where she is about to facilitate a strong and passionate group of teachers in the Te Whakamānawa: developing cultural competencies in learning communities course. This course supports these classroom practitioners to question, reflect and collectively grow their cultural capabilities, to support the engagement and success of all students.

This wee farm girl is me. I’ll be honest; before I sat in the car that day I was genuinely questioning “How do I find myself here? Am I the right person to be supporting these kaiako and their tamariki?” I confess that as a Pākehā supporting the facilitation of a course about how to reflect the bi-cultural heritage of Aotearoa I was feeling very vulnerable. As Brene Brown (2010) would say though, “you need to be in a state of vulnerability before you can be in a state of courageousness.” I decided that my personal challenge as I worked with the teachers was to accept this vulnerability and lean into it, rather than run away from it.

cultural-iceberg

One of the first key discussions the group of teachers had was around the concept of the ‘cultural iceberg’. We talked about how important it is to know your own whakapapa (to recognise how where you’ve come from and how your worldview informs your teaching practice and relationships with students and their whānau). This is a perspective that helps you to understand others. I listened to teachers in this course discuss their understandings and misunderstandings of the deeper aspects of the many cultures in their school, using their own culture as a lens. We regularly reflected on how these understandings and discussions had an impact on teacher choices, for themselves, for programmes and for individual students.

As a facilitator I wanted to clarify my understanding of my whakapapa and how it was impacting on my opinions, assumptions, bias and values. How did growing up on a farm in Tiwai influence who I am, and how I think?
Co-incidentally I was spending time becoming more familiar with the Ladder of Inference. This made me reconsider that my interpretation of experiences I had at an early age had led me to, at one end of the continuum, false/skewed conclusions and beliefs, and at the other end cringe-worthy moments about other people’s. I recognised that my bias was such that I wasn’t truly walking in others’ shoes as I first thought I had been. I was intrigued to hear teachers talking of this for themselves also.

Quote from J. Riki-Waaka (2018)
Quote from J. Riki-Waaka (2018)

For example, hearing the teachers talk about how they were making changes in their programmes that came from the Wero/Challenges of the course made me reconsider what actions displayed the difference between consultation and engagement with whānau. Hearing online course facilitator, Janelle Riki-Waaka talk of cultural deprivation of generations of New Zealanders made me realise “OMG that’s me! How do I rectify this?”

we-are-dealing-with-cultural-deprived

As I sat and listened to the teachers discussing, debating and consolidating their collective thoughts and feelings about this idea I came to recognise the Pākehā influence – historically and for the future.

This is my responsibility. This is your responsibility. This is our responsibility.

Our country is founded on a partnership between Māori (as tangata whenua) and Pākehā. Aotearoa has a unique and beautiful bicultural history and one that is reflected in our wonderful New Zealand Curriculum. Our Codes and Standards clearly say that we are responsible for righting the wrongs of decolonisation (pg 4). Te Tiriti o Waitangi Articles 1 to 4 are also reflected in our responsibilities.

article-1
article-2
article-3
article-4

It is imperative that we all commit to understanding culture (both our own and others), and that from these understandings we make changes in our schools to be responsive to cultures, therefore creating places where children recognise themselves as an important part of the school.

what-would-i-hear

As a Pākehā I now see that educating myself will have a positive impact on how I educate others to bring about change. I eagerly read and share examples of how this can be done, such as:

  • The CORE Education Ten Trends 2019 has a trend focusing on Cultural Narratives and the powerful enablers they are becoming in connecting our past to the present and acts to build a platform to a sustainable future.
    “Cultural narratives are increasingly recognised as powerful enablers in connecting our past to the present, situating us in the context of the places we co-inhabit, and recognising the influences of people, places, time and events in shaping who we are.” (CORE Education, 2019 pg 62)
  • Principal possum – challenge of bi-culturalism lies with Pakeha
  • 10 decolonisation skills for non-Māori kiwis10-decolonisation-skills

As I reflect on the impact I saw on those strong teachers who did the Te Whakamānawa course, I admire how they leaned into the discomfort of the work, faced their shame or fear, and focused on what was needed for their tamariki to be successful.
These teachers endeavoured to engage with the whānau and iwi of the area, rather than consult, and they sought reciprocal relationships.
They collaboratively worked to ensure success for their tamariki, both by identifying their student’s taonga and by seeking student, whānau and iwi voice into the life of the school.

The collective bank of resources they have from this journey is immense – the videos, learner profiles, pepeha, the mihi whakatau practices, strategic plans are astounding. I wish I had recorded their conversations for you so that you could hear the depth of care, passion, and aroha for their children and their profession. I recall a conversation when several of the teachers talked about what giftedness is for their Māori students. I felt tears welling in my eyes as they discussed child after child, and how they wanted to consolidate tikanga practices at their school for these children to ensure opportunities for success for all.

They continue to be the influencers of change as they navigate processes they began as part of their journey on this course, and I couldn’t be prouder of them.

Te Whakamānawa course has encouraged me to reconsider and truly challenge myself to grow in this area. That wee blonde haired girl seems so long ago and so naive. There is such benefit in this type of development for teachers. Specifically as a Pākehā I now recognise how I can advocate for change.

I leave you with these questions to ponder around cultural capabilities:

  • How might your culture and worldview inform your teaching practice and how you engage with others?
  • What responsibility do you have as a non-Māori/Māori educator in Aotearoa to uphold the mana of Te Tiriti o Waitangi and to contribute to the success of all your students?
  • How are you currently using your influence? And what will you do next?

Need help building cultural capabilities?
Check out these great resources
Register for Te Whakamānawa: developing cultural competencies in learning communities

 

References

Abraham, M. (2017). Challenge of Biculturalism Lies With Pakeha. Retrieved from http://principalpossum.blogspot.com/2017/03/challenge-of-biculturalism-lies-with.html 
Brown, B. (2010, June) The power of vulnerability [Video File]. Retrieved from https://www.ted.com/talks/brene_brown_on_vulnerability?language=en#t-1200270
CORE Education. (2019). Cultural narratives » Ten Trends 2019. Retrieved from http://core-ed.org/research-and-innovation/ten-trends/2019/cultural-narratives/
Education Council. (2017). Our Code, Our Standards [Ebook]. Wellington: Education Council. Retrieved from https://teachingcouncil.nz/sites/default/files/Our%20Code%20Our%20Standards%20web%20booklet%20FINAL.pdf
[GCPE BCGov]. (2016, April 20). Cultural Iceberg [Video File]. Retrieved from https://www.youtube.com/watch?v=woP0v-2nJCU
Labrie, P. Mental Models – Ladder of Inference. Retrieved from https://artofleadershipconsulting.com/blog/leadership/mental-models-ladder-of-inference/
Ministry of Education. (2017). The New Zealand Curriculum. Retrieved from http://nzcurriculum.tki.org.nz/The-New-Zealand-Curriculum
Sheron, L. (2013). Cultural Heritage Below the Water Line | OIC Moments. Retrieved from https://www.oh-i-see.com/blog/2013/09/12/culture-smart-3s-and-4s/

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The continuing consequences and impacts of colonisation

Posted on June 26, 2019 by Whare Isaac-Sharland

‘Matariki ahunga nui! Matariki tāpuapua!’

‘Matariki provider of plentiful food. Matariki the rainy season’

Ātea a Rangi Waharoa - Te Ika Roa/Milky Way 2018 - Permission given to use picture - Robb Te Kawa
Ātea a Rangi Waharoa – Te Ika Roa/Milky Way 2018 – Permission given to use picture – Robb Te Kawa

At the time of writing, we are very close to the winter solstice, which is celebrated on the shortest day of the year. Tama-nui-te-rā is beginning his final embrace with Hine Takurua, and planning the long journey back to Hine Raumati. Te Iwa o Matariki, which is commonly celebrated in contemporary times as the Māori New Year is also about to make its appearance much easier to see. A time of renewal and celebration, where we remember those things that have come to pass, and embrace our future desires.

Very recently my whānau and I attended a tangihanga that in hindsight demonstrated the continuing consequences and impacts of colonisation.
Colonisation in this instance, refers to Māori loss of sovereignty, which eventually paved the way for political, spiritual, economic, social and psychological domination. Whilst the impacts from loss of land, loss of power, loss of language and culture continues to prove devastating for Māori, the intergenerational impacts are further highlighted by low levels of participation and achievement in education and economic well-being. As well as over representation in negative areas such as imprisonment rates.

Kohukohurangi, Putorino, Te Mauri
Kohukohurangi, Putorino, Te Mauri

Due to this, my husband and I have spent the last 25 years revitalising the Māori language and traditional practices within our whānau. Our three tamariki are first language Māori speakers, and now there are three of us that are Te Aho Matua practitioners, with our eldest daughter currently teaching Pūtaiao in the wharekura section of our local kura kaupapa Māori. Our middle child is enrolled in Te Aho Tātairangi, a Māori-medium Bachelor of Education degree offered at Massey University. Our 10 year old speaks only te reo Māori to us all.

Our language reclamation journey took courage, resilience, stamina but most importantly, a huge leap of faith. Our decision to do so was based more on instinctive collective understandings, or the desire to be part of a Māori speaking movement, as opposed to a well thought out, foolproof plan. I think as far as succession plans go, we are very close to ticking off phase 2 in our whakarauora reo strategy, a language revitalisation plan that utilises theories and strategies from Kura Whakarauora Reo.

Our plan includes Māori language classes to our direct whānau as well as making safe spaces for the partners of our tamariki, who might not speak Māori, but have come into a household where approx 90% te reo Māori is spoken. Add to this the knowledge that we are very close to finishing our very first waka taurua build, and you may get an inkling of how hard my husband and I, as well as a strong collective of many Māori speaking whānau, have had to work to get here.

‘……one of the many trying to save our beautiful language and traditions from the continued onslaught of colonisation…..’

whare-hohepaThis is our reality now, but 25 years ago, we had a simple desire, and that was that our children’s first language be te reo Māori. In my head, I had consciously thought about the fact that I would become one of the many trying to save our beautiful language and traditions from the continued onslaught of colonisation, a demanding and enduring responsibility. However, in my heart I had confirmed the absolute importance of te reo Māori me ōna tikanga, how they shape my identity and psyche, to make me who I am.

Yet, through all my struggles and efforts to create a te reo Māori only household, to become a Māori-medium educator, to practise as a kaupapa Māori researcher and Te Aho Matua practitioner; attending this tangihanga clearly emphasised how far we have to go. It also reiterated the continued struggle of Māori to differentiate between modern expectations of what it is to be Māori, and a Māori of the marae.

To be clear, my husband and I both consider ourselves people of the marae and modern-day Māori. As such, we returned as quickly as we both were able to this tangihanga, made simpler as we work within Te Arareo Māori, the Māori-medium division of Tātai Aho Rau, CORE Education. While tangihanga leave was very easily arranged for my husband and I, this was not the case for many of our whānau who couldn’t get time off work to attend.

On arrival, it quickly became evident that we would have to lead in the front, or on the paepae. There were no kaikaranga, and the pae kaikōrero was also slim for the picking. These are honorable positions held upon the marae but in some areas there are so few kaikaranga and kaikōrero to fill them.

‘….continued impact that colonisation has on our people and our ability to carry out expected kawa and tikanga at necessary times….’

I make this statement to highlight the continued impact that colonisation has on our people and our ability to carry out expected kawa and tikanga at necessary times. It also exemplifies the honour and support of those who did their best to maintain kawa and tikanga throughout the duration of the tangihanga process.

Further intoning the desperate need for:

Putorino
Putorino
  • more te reo Māori within the curriculum, as well as,
  • additional free and easily accessible, good quality te reo Māori classes for those interested
  • increased culturally responsive pedagogy, (culturally sustainable pedagogy) within English-medium
  • more readily available Decolonistion – Treaty of Waitangi workshops for educators.

Throughout the duration of the tangihanga, we were constantly having to explain to the whānau some of our Māori practices, and why we do what we do. Explaining to a parent about the necessity of making sure your tamaiti isn’t running up and down the marae ātea during a pōwhiri seems like such a trivial concern. Until you become aware of the underlying ‘tikanga’ associated to this, a conversation for another day.

This was only one very small example of some of the tikanga infractions that continued to happen throughout the tangihanga, which left me bereft to think that in this day and age, there are still so many of our whānau whose experience has been influenced by the fact that they have been denied the right to understanding their own tikanga. If our whānau aren’t aware, how high are the chances that tamariki within these whānau aren’t aware, and eventually their tamariki mokopuna? Yet again, this consequence rests solely on the continued onslaught of colonisation.

I cannot get upset with our whānau who have not been taught our Māori language or traditions. But I can fight the rippling tide of colonisation that seeks to drown our collective Māori voice. I can continue to teach our young ākonga Māori about our reo, our tikanga, our histories, and to become critically aware of the continued effects of colonisation. So many have done these very things and continue to do this and more. The loss of tikanga is but a small consequence on the scale of inequity, especially considered alongside the recent Oranga Tamariki fiasco. Yet many injustices continue to occur on many fronts as shown by the following statistics.

As of March 2019, Māori make up 51.3% of the prison population (Department of Corrections, 2019) and 32.7% of Māori smoke tobacco (Cancer Society, 2019). They continue to have lower rates of school completion and much higher rates of unemployment. They are more likely to earn a personal income less than $10,000, receive income support, live in households without telecommunications which includes internet access, rent accommodation and live in crowded households (Ministry of Health, 2013).

Diabetes among Māori is about twice that of non-Māori (Ministry of Health, 2013). Whilst they are three times more likely to be admitted to hospital for asthma (Asthma and Respiratory Foundation NZ, 2018). Māori adults continue to have higher cancer registration rates, with Māori cancer mortality rates being 1.5 times higher than non-Māori. They are also twice as likely than non-Māori to die from cardiovascular disease and ischaemic heart disease (Heart Research Institute New Zealand).
Finally, Māori suicide rates are twice as high than non-Māori.

These results are the continued effects and impact of colonisation, a historical trauma that is statistically repeated worldwide in every indigenous corner of the world, where colonisation was part of their collective experience.

More importantly when reflecting on my tamariki, these statistics could potentially mean they have:

  • a 50 percent chance of being imprisoned
  • a low chance at completing school and being employed
  • a higher chance of dying from cancer, a cardiovascular disease, or committing suicide.

Statistics are especially terrifying when you are the target audience.

‘……….help break the continuing effects of colonisation…..’

I implore our educators everywhere to help break the continuing effects of colonisation for Māori and:

  • pronounce my name correctly, let me know that you respect melaptop
  • help me learn about my histories, strengthen my identity
  • show me pathways to learn my language and traditions, care about my culture
  • let me see myself reflected in my classrooms and schools, grow my sense of belonging
  • further encourage my sense of belonging, stregthen my ability to learn.

If you are not willing to be part of the solution, then you remain part of the problem.

At this time of year, close to the rise of Matariki, I have begun to reflect on goals that I have achieved. We are a whānau kōrero Māori, everywhere we go, nationally and internationally. We bathe in the beauty of this reality, and enjoy the fruits from our years of hardship and struggle. We have faced critics who often told us that speaking te reo Māori would get us nowhere, and to leave our Māoritanga at the door every time we left home.

whanauIn my lifetime, I would like to see the Māori language, traditions and practices, alongside the learning of our Aotearoa, New Zealand histories become compulsory components of the New Zealand Curriculum. These conversations might not be easy, in fact they will be confronting for many. However, they are necessary to assist our tamariki to become critically aware about our shared histories, our culture, and our identity.

As Tuia Encounters 250 approaches, perhaps we, as a nation, have reached a level of maturity for such tension fraught discussions to be brought to light. Perhaps.

 

 

 

Glossary

Māori English
Hine Raumati Summer Maidern
Hine Takurua Winter Maiden
Kaikaranga Caller
Kaikōrero Speaker
Karanga To Call, Formal Call
Kawa Ceremony or set of rituals
Kura Kaupapa Māori Māori Language Immersion School
Marae ātea Courtyard, public forum
Paepae Orators bench
Pono Truth, honesty, sincere
Pūtaiao Science
Tama-nui-te-rā The Sun
Tangihanga Funeral, Rights for the dead
Te reo Māori The Māori Language
Te reo Māori me ōna tikanga The Māori Language and Customs
Tika Correct, just, fair, right
Waka Taurua Double hulled, small sailing vessel
Whānau Family, primary economic unit in traditional times
Wharekura House of Learning

 

Māori Dictionary App

References

Asthma and Respiratory Foundation New Zealand (2018). Retrieved 2019: https://www.asthmafoundation.org.nz/research/key-statistics

Cancer Society (2019). Māori and Cancer. Retrieved 2019; https://central-districts.cancernz.org.nz/reducing-cancer-risk/what-you-can-do/smoking-and-cancer/smoking-and-cancer/maori-and-smoking/

Department of Corrections (2019). Māori and Prison Statistics. Retrieved, 2019; https://www.corrections.govt.nz/resources/research_and_statistics/quarterly_prison_statistics.html

Heart Research Institute New Zealand (2019). Heart Disease in the Māori Community. Retrieved from:
http://www.hri.org.nz/about-heart-disease/heart-disease-in-the-maori-community

Kura Whakarauora. (2019). Kura Whakarauora. Retrieved from http://www.kurawhakarauora.co.nz/

Ministry of Health (2013). Māori Health Statistics 2013. Retrieved, 2019: https://www.health.govt.nz/our-work/populations/maori-health/tatau-kahukura-maori-health-statistics/nga-awe-o-te-hauora-socioeconomic-determinants-health/socioeconomic-indicators

Māori Dictionary (2019)
https://maoridictionary.co.nz/search?idiom=&phrase=&proverb=&loan=&histLoanWords=&keywords=whanau

Paki, R. (2019). TUIA ENCOUNTERS 250. Retrieved from https://www.tuia250.nz/

Reid, M. (2019). New Zealand’s own ‘stolen generation’: The babies taken by Oranga Tamariki. Retrieved from https://www.stuff.co.nz/national/113395638/new-zealands-own-stolen-generation-the-babies-taken-by-oranga-tamariki

Te Wānanga o Aotearoa (2019). Te Tokoiwa a Matariki. Retrieved (2019) https://www.twoa.ac.nz/Pages/Te-Iwa-o-Matariki?sc_lang=en

Featured image Matariki by Ben Gracewood on Flickr, CC BY-NC 2.0

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