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The continuing consequences and impacts of colonisation

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‘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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Deep Learning – Stories of impact

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Over the past few years an increasing number of New Zealand schools have become involved in New Pedagogies for Deep Learning (NPDL). NPDL is a global collaboration of more than 1,400 schools in seven countries, seeking ways to transform teaching and learning approaches, and provide the conditions that will facilitate deep learning.

The challenge of making learning relevant, engaging, and sustainable in the modern world is one that is confronting to all schools. The NZ schools in the NPDL project represent a variety of contexts, with their own priorities and challenges, and each is using the NPDL tools, frameworks, and support to develop a coherent, school-wide approach to achieving their aspiration for deep learning.

Deep Learning Competencies

At the heart of it all are the Deep Learning Competencies, better known as the Six Cs. These are the skill sets each and every learner needs to achieve and excel in, in order to flourish in today’s complex world. These competencies form the foundation for the New Measures. NPDL teachers use the Deep Learning Progressions to assess learner’s current levels in each of the six Deep Learning Competencies. They combine this with information about learner achievement, interests, and aspirations to get a clear understanding of what each learner needs.

This is illustrated in the video below where Tracey Scott, Visual Arts teacher from Bream Bay College, shares her story of using the 6Cs in her senior NCEA classroom.

Also from Bream Bay College, Gwyneth Cooper has been using the NPDL frameworks to establish strong connections between Cultural Competencies and Deep Learning. How can we weave the 6C learning competencies into learning experiences which are socially and culturally located?

Deep Learning Lab

Participating schools gather each year at a Deep Learning Lab (DLL), where they come to be inspired and informed about the ways they can deepen learning in their schools. The 2018 DLL was held in Auckland, which included inspiration from CORE’s Rosalie Reiri on the significance of local context and the development of cultural narratives and global NPDL team member, Mag Gardner, sharing her expertise on building collaborative cultures.

After attending the DLL in Auckland the teachers from Hawea Flat School in Otago gave feedback on what they’d learned from attending the Lab:

“We had a team of people come to the Deep Learning Lab in Auckland that ranged from teachers presenting workshops, lead teachers in other areas of the school as well as teachers new to our school who had little understanding of NPDL. The keynote speakers are critical and there was something there for everyone. As a team we connected strongly with Rosalie and her place-based keynote address and also with Mag Gardner. It’s great to hear from international speakers as well as those from NZ. The workshops catered well for the different places we’re all at on our NPDL journey. We came away feeling energised, inspired and everyone motivated to go ‘deeper’. Everyone on board our waka is paddling in the same direction. It affirmed a lot of what was happening back at our school and showed us how we could go further. We felt confident to ‘let go’ and follow the children’s lead while at the same time engaging more with our parent community and what they felt was important for their children to learn. We hadn’t in the past found that out from parents during the ‘planning’ phase and after the Deep Learning Lab we followed multiple times with our parent community. One of the biggest impacts has been us realising how important it is to show our parents what ‘deep’ learning is as many of them have come through a system where test outcomes have been the main priority for learning.”

Cultural narratives

Building on what they had learned at the DLL, teachers from Hillpark School and Clevedon School in Auckland decided to put into practice the ideas they’d gained from Rosalie regarding creating a cultural narrative relating to their local context. They identified that a number of their teachers didn’t actually live in the same area as their respective schools, so set about creating an “Historical hikoi” to help build an appreciation of the cultural histories of their local areas that they could then integrate more effectively into their classroom programmes. Their story is shared in the video below.

Wellbeing and literacy

The NZ schools involved in NPDL are demonstrating a variety of ways to implement the frameworks available through being a part of the NPDL project. A recent article in the Education Gazette records the story of Cobden School near Greymouth that has used a wellbeing focus to improve boys’ literacy.

Learning partnerships

Providing opportunities for immersive, trans-disciplinary approaches to learning that involve close links with the local community are a key focus of what schools in the NPDL programme seek to achieve. In the video below, Janis Sandri from Holy Family Catholic school in Wanaka shares her school’s story of how they formed learning partnerships with key members and organisations in their local community to support learner driven passion projects.

As each of the stories of impact in this post reveal, the NPDL programme is not a ‘recipe’ to follow. Rather, it provides a robust set of frameworks and tools, together with the support of experienced facilitators and a broad community of educators, that can be used to augment and further develop the work you are doing in your school already. The challenge of how we meet the needs of each individual learner while creating a localised curriculum and ensuring that the learning is deep is not an easy task, but with the support of a local and global community, and with the tools to help us plan for and measure deep learning, it does become more achievable.

NZ NPDL Deep Learning Lab 2019.

A two-day New Pedagogies for Deep Learning event. Be a part of the action! Christchurch 18-19 July – registrations open now.

 

If you’re interested in knowing more about how your school or cluster could become a part of the NPDL programme in NZ please contact:
Margot McKeegan margot.mckeegan@core-ed.ac.nz or
Derek Wenmoth derek.wenmoth@core-ed.ac.nz

This blog post was written collaboratively by Margot and Derek.

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Two boys sit at a table looking at a computer screen

Time to get real with reporting

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How relevant is a six-monthly report by the time it gets home?

Yr 4 student using sentence structures to help them articulate their learning.
5yr old using Seesaw to share learning about creating a repeating pattern.

Adapting assessment practices to gather evidence of 21st Century outcomes/skills is becoming urgent!
Providing timely personalised feedback to students which lets them monitor their own progress and develop self-regulatory skills is becoming a high priority!
Connecting with parents/whānau to develop genuine collaboration to help build insights about student’s learning progress and challenges is vital!

Although this is easier said than done, and can feel overwhelmingly challenging, it is also achievable. One strategy is by leveraging digital technologies. “New possibilities for diversifying collection and judgement of evidence Smart technologies allow online, anytime, anywhere, and on-demand assessment” (Murgatroyd, 2018). The benefits by far outweigh the current six-monthly reporting model. Digital tools add to curriculum/assessment alignment challenges by enabling “just in time” assessment close to the learning and an opportunity to engage, deepen and extend the learning conversations.

What’s driving the need for this change? The CORE Education 2019 Ten Trends identify these societal influences when it comes to real time reporting:

  1. Demand for more timely, personalised feedback
  2. Greater emphasis on formative assessment and reporting
  3. Technological developments

Building assessment capabilities

Yr 4 student using sentence structures to help them articulate their learning.
Yr 4 student using sentence structures to help them articulate their learning.

Teachers need to build their own and their students’ assessment capabilities so that they can develop and bring to life formative assessment using digital technologies in their learning environment. Actively involving students is an important part and provides opportunity to develop the language of learning. “The evidence is unequivocal that self and peer assessment practices are strongly associated with student achievement.” (Hipkins & Cameron, 2018). We need to allocate time in our learning programmes for peer to peer assessment conversations and how we respond appropriately to feedback from teachers and peers.

The call for reporting on progress in real time will allow the learning gains of every student to be acknowledged.

Have you considered the following?

  1. Do learners know what is expected? Are they clear on the purpose?
  2. Do learners know what quality looks like? Do they know where they are at with their own learning progress?
  3. Are learners comfortable with giving and receiving feedback? Peer and self assessment/reflection?
  4. Can learners articulate their learning clearly and concisely?
  5. Can they manage their own learning by responding to feedback that was designed to move them forward?

Some practical strategies to get started with learners:

5 year old student using a support sheet to develop digital literacies to share learning.
5 year old student using a support sheet to develop digital literacies to share learning.

If you are starting out with developing the language of learning so students can articulate their learning you might want to support them with sentence structures.

  • I was pleased when…
  • I found out…
  • I now understand…
  • I worked hard to…
  • I practised…
  • It was hard but I managed to…
  • It was interesting when…
  • I used to…but now I…
  • The next thing for me to work on is…
  • I wondered if…
  • Sometimes I need to remember…
  • I tried…
  • Today I learnt…
  • I am proud of…
  • My question is…

Support students to develop digital literacies to move towards becoming digitally fluent (they can choose the digital tool fit for purpose). They will learn different ways to share their learning and the digital tools that enhance this. For example if you are using Seesaw you can develop how to use the different in-built tools (camera, video, voice recording, drawing, labels, links).

Deepening the learning conversations

Relationships between home and school are important! How can we get parents/whānau to engage in more meaningful feedback and conversations beyond responding with ‘that’s cool’ or a ‘like’. We want online conversations to amplify our face to face conversations. Students are our best advocates to move the online conversations to foster collaboration. Once the students have developed confidence with the language of learning they can ask for specific feedback. The following example shows how Clifton Terrace Model School in Wellington launched a school wide approach to deepen learning conversations through students posting on Seesaw.

deepening-learning-conversations-0-2

deepening-learning-conversations-2-4

deepening-learning-conversations-5-8

The next steps

Allow time for students to read the responses and  scaffold how to respond. Initially this could be a “thank you”, then move into using the Key Competencies. How do we respond to positive feedback? How do we respond to constructive feedback?

The principles of effective reporting and information sharing from the Ministry of Education clearly indicate the requirement to move to using digital technologies that enable parents and whānau to see their child’s progress on-line in real time.

To engage further in this conversation go to: https://edspace.org.nz/discussion/view/102871/ten-trend-real-time-reporting. You will find out about what other schools are doing around the shift to real time reporting. Join the conversation and share your thinking or what strategies you are using to approach real time reporting effectively. Will making a shift to real time reporting be a more effective use of teacher time and be more beneficial for students than a six monthly report?

Images taken by Katrina Laurie at St Anthony’s School (Seatoun), all rights reserved.

References

CORE Education. (2019). Real-time reporting. Retrieved from http://www.core-ed.org/research-and-innovation/ten-trends/2019/real-time-reporting/

Hipkins, R., & Cameron, M. (2018). Trends in assessment: An overview of themes in the literature [Ebook]. Wellington: NZCER. Retrieved from https://www.nzcer.org.nz/system/files/Trends%20in%20assessment%20report.pdf

Ministry of Education. (2019). Principles of effective reporting / Reporting to parents & whānau. Retrieved from http://assessment.tki.org.nz/Reporting-to-parents-whanau/Principles-of-effective-reporting

Murgatroyd, S. (2018). New approaches to the assessment of learning: New possibilities for business education. In A. Khare
& D. Hurst (Eds.), On the line—business education in the digital age (pp. 141–155). Switzerland: Springer

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Transformation Theory: A theory of adult learning

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transformation-theory

Image source: Suzanne D. Williams, CC0

I am often skeptical of some of the language we use in education, and that is common in other sectors too. This includes words such as: disruption, innovation, transformation. I wonder about the human impact using these words has. How does it feel to be ‘disrupted’, to be asked to ‘innovate’, or to ‘transform’ one’s self or one’s practice? This isn’t to say though that I don’t believe in challenge or provocation, nor that I don’t see the value in encouraging people to test their assumptions and question their underlying beliefs. Indeed, far from it.

So let’s think more about transformation for a moment.

Common metaphors for transformation include the butterfly, which evolves from its humble beginnings as a caterpillar into a beautiful, soaring creature. Another metaphor is a Biblical one: St Paul’s conversion to Christianity on the road to Damascus. Both of these metaphors encompass the idea of a sudden, dramatic, and profound change in direction or orientation or worldview. When we talk about transformative experiences, we might say something like: ‘the scales fall from your eyes’, or use what is a favourite quotation of mine (attributed both to Ralph Waldo Emerson and Oliver Wendell Holmes): “The mind once stretched by a new idea, never returns to its original dimensions”.

But there is another aspect to transformation I think it’s useful to know of: the adult learning theory – Transformation Theory. Transformation Theory is generally ascribed to American Jack Mezirow based on his study of women returning to university in the late 1970s. Mezirow (2009) offers this definition of transformative learning: “Transformative learning may be defined as learning that transforms problematic frames of reference to make them more inclusive, discriminating, reflective, open, and emotionally able to change” (p. 22, emphasis in original).

Transformation Theory focuses on critical reflection and dialogue to support people to adapt their worldview – to orient it towards being agentic, inclusive, open, seeking social justice and equity. Therefore we could say that transformative learning occurs when a person is able to change their their worldview, for example about what knowledge is; how society operates; or about their beliefs about themselves (Kitchenham, 2008).

In practice, Transformation Theory could look like CORE Education’s Dr Vince Ham eFellowship. The Dr Vince Ham eFellows are committed to exploring ways of doing education differently for their schools, kura, centres and communities. The purpose of the Dr Vince Ham eFellowship is to inspire transformational practice through inquiry. eFellows are mentored through their own deep inquiry journey that generally takes the form of an action research project. They experience workshops, field trips, critical reflection and dialogue – learning from and with one another.

Further, Transformation Theory can also support school and kura leaders to think about how they design professional learning and development opportunities for their colleagues. Some of the challenges include: nurturing robust professional learning conversations; creating safe environments where people feel comfortable in being vulnerable: admitting they don’t know, or made a mistake. It is important that leaders value and model critical reflection and dialogue with one another, and with colleagues.

To that end, leaders might consider the following questions:

  • How might we encourage teachers to understand their current worldview and assumptions about education, including their position within the education system?
  • How might we foster supportive, safe, and inclusive relationships that allow space for critical reflection and dialogue to unfold?
  • How might we respectfully challenge our assumptions and our assumptions of others so that we can learn other ways in which to view the world?

References and further reading:

Kitchenham, A. (2008). The evolution of John Mezirow’s Transformative Learning Theory. Journal of Transformative Education, 6(2), 104-123. Retrieved from doi:10.1177/1541344608322678

Meluish Spencer, K. (2016). Can we create conditions for transformation? Retrieved from http://blog.core-ed.org/blog/2016/04/can-we-create-conditions-for-transformation.html

Mezirow, J. (1991). Transformative Dimensions of Adult Learning. San Francisco: Jossey-Bass.

Mezirow, J. (2000). Learning to think like an adult. Learning as transformation: Critical perspectives on a theory in progress / Jack Mezirow and Associates (pp. 3-33). San Francisco: Jossey-Bass.

Mezirow, J. (2009). Transformative learning theory. In J. Mezirow & E. W. Taylor (Eds.), Transformative learning in practice: Insights from community, workplace, and higher education (pp. 18-31). San Francisco: Jossey-Bass.

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Wellbeing: What’s it about?

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Image by CORE Education, all rights reserved.

Wellbeing everywhere

Wellbeing has permeated every facet of our social psyche. It’s in vogue, a fashionable word, possibly even overused. A bit like resilience, but that’s a word for another day. It’s even made CORE’s Ten Trends this year. Wellbeing is defined by the Oxford English Dictionary as “The state of being comfortable, healthy, or happy.” Internationally there is no agreement on a definition for wellbeing, however, those who research the area agree that wellbeing is more than the absence of disease, it is a construct with many parts. In order to flourish, people need to experience high levels of wellbeing.

Positive Psychology is the field of science that explores optimal human functioning and aims to discover the factors that enable individuals and communities to thrive. Where traditional psychology explores what’s wrong with us and is very much focused on a disease model, Positive Psychology asks what is right with us. This science is also about the permission to be human and being able to experience the full range of human experiences and emotions without getting stuck or hiding from emotions that are hard. As humans, we can become mentally unhealthy when we get stuck in anger, anxiety, depression, judgement or guilt. Positive Psychology offers us tools for coping with negative events, enhancing positive experiences and flexibly moving through the whole gamut of human emotions as we journey through life. It is this lens that I write with.

Focusing on the adults first

It makes sense that if we look after our teachers that they are going to look after our ākonga. I like psychology professor Felicia Huppert’s description of wellbeing: Feeling good and functioning well. So for the purposes of this post, this is the definition we will keep in mind

To operate at our best we need to be well. We all have personal stories about people who, by their own admission, contributed to the outcomes of challenging and difficult situations because they were not operating at or even near their full potential. I’ll never forget the highly stressed doctor (her very own words, and she looked it) repeatedly failing to insert a needle that would drip feed essential medication to our fragile premature son’s heart. Thankfully a mindful nurse intervened, took over and got the vein on her first attempt. We intuitively know it, and the evidence backs it up, when an organisation or individual’s wellbeing is high, performance is enhanced, people are happier, healthier and more connected.

As a profession here in New Zealand, educators are a generous bunch. At times it appears that working hard in education is like a badge of honour. How can you really care when you don’t put your life and soul into the vocation. Give, give, give until we’re spent! Let’s be realistic, this is not sustainable, certainly not if we expect the best outcomes for our ākonga. We instinctively know this is right. How could it not be true? Yet the conveyor belt that is modern life, and our education system, continues to rattle around at an ever faster pace.

We need to be mindful that giving everything for others and leaving nothing in the tank for ourselves can leave us utterly depleted. Again sustainability is the issue here, particularly given the critical teacher shortage that we are currently experiencing in Aotearoa, New Zealand.

We need to be more mindful about our lives, including our workspaces. We need to make the connection that our wellbeing impacts on our ability to be great at what we do. We need to tune in. We need to make wellbeing a part of daily routines.

Just one small step

We often talk about the idea of micro-steps when working with teachers around their wellbeing. There is a variety of wellbeing frameworks out there. However, one of the most widely used wellbeing frameworks referred to as PERMA, comes from the work of Professor Martin Seligman.

Seligman believes there are five foundational pillars to wellbeing:

  • Positive emotions (some describe this as happiness)
  • Engagement
  • Relationships
  • Meaning and purpose
  • Accomplishment.

perma

Graphic by Lauren Douglas, CORE Education. CC BY-NC-ND 4.0

Want to measure your own wellbeing?

Your responses to the 23 questions on the PERMA meter will give you an idea of how well you are doing in relation to the five pillars. Other researchers have since added an additional pillar of vitality or health which refers to our sleeping, eating, physical movement and our ability to cope with stress. I like the PERMAH (where the H stands for Health) survey created by McQuaid and Kern, leading researchers in the applications of positive interventions.

When considering being well from a Te Ao Māori stance, one of our well-known wellbeing frameworks is Te Whare Tapa Whā, developed by Professor Sir Mason Durie ,1995).

Te Whare Tapa Whā has four foundational walls:
Te Taha Hinengaro (psychological health)
Te Taha Wairua (spiritual health)
Te Taha Tinana (physical health)
Te Whānau (family health)

whare

Image by gerard on Flickr. CC BY-SA 2.0.

We also have Te Wheke, which was developed by Dr Rangimarie Turuki Arikirangi Rose Pere. This model provides the additional dimensions of Mauri (life force in people and objects), Hā a koro mā, a kui mā (breath of life from forbearers), Mana ake (unique identity) Whatumanawa (the open and healthy expression of emotion).

The Fonofale model created by Fuimaono Karl Pulottu-Enderman considers the Pacific view on health. Here the idea of cultural values and beliefs as being the shelter of life are expressed.

faleImage by Michael Coghlan on Flickr. CC BY-SA 2.0.

All these frameworks have much in common. Our head health, body health, our relationships, and meaning and purpose matters to our overall state of being well. Which framework you decide to use, and there are more than I have mentioned here, depends on your own needs in aligning with culture and or personal preference.

Formulating your wellbeing plan

There are a number of positive interventions that we can use to dial up our pillars of wellbeing.

If I had used Martin Seligman’s PERMA framework and completed the survey, a helpful next step for me to consider might be to focus on two of the pillars to keep it manageable. For argument’s sake, let’s say I chose the positive emotion and engagement pillars as my foci.

Positive emotion – To boost this pillar, I may want to engage in the jolts of joy activity. Here I would write down five things that bring a smile to my face and then reach for this list when I need a boost of positivity (such as after an excruciatingly long meeting).

Engagement – Create my play history – remember a time during my childhood where I did something that brought me great joy and excitement, and then think about ways I could recreate this in my work.

Other examples of activities can be found within the PERMAH survey.
When we talk about positive interventions, they are usually simple in nature and often have us referring back to something in our past, present or future. Very doable indeed.

Wellbeing as a collective endeavour

‘Wellbeing’ is very subjective and means different things to different individuals, so a nice place to start is to have a collective understanding of what wellbeing can mean for all those who have a role in supporting our ākonga and then growing your shared understanding from there.

If Positive Psychology were to be distilled into three words it would be that “other people matter”. These are not my words, but those of the late Professor Chris Peterson.

We know from the research that if we wish to impact the wellbeing of our ākonga, we must first impact the wellbeing of our educators. This is not just our teachers, but also any other adult who works directly or indirectly with our ākonga.

Embracing wellbeing: a few compelling reasons

  • We often mirror our teaching counterparts in the UK. In the 12 months leading up to April 2018, the Guardian reported that the number of teachers seeking mental health support had risen by 35% from a charity that specialises in supporting teachers in education.
  • A 2016 NZ teacher survey discovered that around 87% of teachers (mainly primary) used no strategies to respond to stress and just carried on regardless.

Strategies that enable staff wellbeing

Some effective strategies and practices include:

  • Regular conversations about wellbeing with staff
  • Leaders being approachable and open to discuss issues around workload and how to collectively manage this
  • Flexible spaces and places to work from when on release
  • Wellbeing as a regular agenda item on meetings
  • Individual/group coaching to support the wellbeing of teachers and leaders
  • Having a well-being team that is able to support a planned approach.

In a recent article from one principal who prioritised the wellbeing of their own staff found that they were able to positively impact stress levels and feelings of working in a much more supported environment. Ākonga achievement was also positively impacted.

As nation builders, I believe that our profession is a splendid torch and we want to make it burn as brightly as possible for our future generations. It is imperative that we can do this with our wellbeing intact. We all deserve to feel good and function well.

By being able to focus on wellbeing we are able to build on our emotional resources so that when we are faced with challenging times, either individually or collectively, we can draw on these bank of resources to support us through.

Find out more

  • Explore the Educators’ Wellbeing Toolkit
  • Talk to your PLD facilitators about how you can weave in wellbeing into your context when considering growing your leaders, staff wellbeing, inclusive practices.
  • Chat to Ara about wellbeing facilitation and the next steps in your own learning.

References

Ao Ako Global Learning. About Rose – Ao Ako Global Learning. Retrieved from https://aoakogloballearning.co.nz/about-rose/

Central PHO. (2017). Central PHO Pacific Cultural Guidelines (pp. 3-4). Central PHO.

CORE Education. (2019). Ten Trends 2019 – Wellbeing. Retrieved from http://www.core-ed.org/research-and-innovation/ten-trends/2019/wellbeing/

Health Promotion Forum of New Zealand. (2011). Te Whare Tapa Whā: Mason Durie – Hauora. Retrieved from https://hauora.co.nz/te-whare-tapa-wha-mason-durie/

Lang, D. (2018). Every school needs a staff wellbeing team – here’s how to start one. Retrieved from https://www.theguardian.com/teacher-network/teacher-blog/2018/feb/01/staff-wellbeing-team-school-improved

McQuaid, M. Kern, P. (2017). Your Wellbeing Blueprint: Feeling good and doing well at work, Australia.Michelle McQuaid.

Profile: Christopher Peterson. (2013). Retrieved from https://www.livehappy.com/science/profiles/profile-christopher-peterson

Save Our Schools NZ. (2016). Teacher Stress & Anxiety in New Zealand Schools. Retrieved from https://saveourschoolsnz.com/2016/12/01/teacher-stress-anxiety-in-nz-schools/

Seligman, M. E. (2011). Flourish. North Sydney, N.S.W.: Random House Australia.

Stanley, J. (2018). Teachers are at breaking point. It’s time to push wellbeing up the agenda. Retrieved from https://www.theguardian.com/teacher-network/2018/apr/10/teachers-are-at-breaking-point-its-time-to-push-wellbeing-up-the-agenda

University of Pennsylvania. Profile of Dr. Martin Seligman | Authentic Happiness. Retrieved from https://www.authentichappiness.sas.upenn.edu/faculty-profile/profile-dr-martin-seligman

University of Pennsyvania. Professor Felicia A. Huppert, Ph.D. | Authentic Happiness. Retrieved from https://www.authentichappiness.sas.upenn.edu/faculty-profile/professor-felicia-huppert-phd

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