uLearn21 reflections: Thriving individuals and communities

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This year’s uLearn allowed me to introduce one of our Pasifika academic activators Leali’ie’e Tufulasi Taleni, but more importantly it was a chance to immerse myself in the wealth of Pasifika knowledge shared throughout CORE’s two-day online conference. uLearn21 also gave me the opportunity to reflect on the journey of the Pasifika diaspora to Aotearoa and consider what thriving individuals actually means.

For Pasifika, thriving might simply look like being able to connect with their identity, language and culture. It could be about being proud of their cultural connections and roots here in Aotearoa that enable them to fill up their agaga (soul/spirit) and have access to the resources they need to nourish themselves and their aiga/kainga (family).

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Tufulasi presents his activator session at uLearn21

Leali’ie’e Tufulasi Taleni described thriving as a notion that aligns with the concept of Pasifika people migrating to Aotearoa. He reminded us that Pasifika children in Aotearoa thrive when they are able to demonstrate their cultural values such as the values of service and love at school. Leali’ie’e used a Samoan proverb, “E felelei manu ae mapu i o latou ofaga”– birds migrate to environments where they can thrive and survive so when are children are nurtured in the classroom and supported by the whole extended family so they can succeed.

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Tufulasi’s presentation

Another Pasifika academic speaker who shared the spotlight on Day 1 of uLearn was Jacoba Matapo, Associate Dean Pasifika and Senior Lecturer, Faculty of Education and Social Work University of Auckland. She presented on “Wayfinding Pasifika success in education and the Va that binds relationships.” Jacoba used navigation and wayfinding as an art form that generates connection. She told us that conceptual mappings of Pasifika success are framed by Pasifika students within the University of Auckland and are presented through imagery, poetry and story as examples of thriving in their education. She explored the Vā as a philosophy that brings ethical, spiritual and moral dimensions to the teaching and learning relationship for Pasifika learners and by using this philosophy will continue to allow them to thrive in and out of the classroom.

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A slide from Jacoba’s presenation

Both Pasifika academics Tufulasi Taleni and Jacoba Matapo drew on common threads in their presentations that for the Pasifika diaspora to strive and succeed in Aotearoa there is a need for decolonisation of our formal education system. Specifically, how the current educational discourse is deeply rooted in individual success, and not collective success which is highly valued by Pasifika. They referenced systemic issues such as racism and exclusion access, the knowledge power base where there is a marginalisation of indigenous knowledge.

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Jacoba presents her activator session at uLearn21

Both Taleni and Matapo agreed that to see more thriving and successful Pasifika learners in Aotearoa educational policies must be grounded in valuing Pasifika cultural capital, indigenous knowledge and Pacific epistemology which is steeped in their land, language, identity and aiga (family) as Matapo writes, “The notion of success is elusive and complex , it is grounded in the spirit of the collective (Matapo, 2019)”. Also this collective which Jacoba Matapo talked about aligns with CORE’s ongoing work around raising the equality flag especially for Māori and Pacific. As a collective organisation CORE will continue to advocate for the silent voice, the margalised, the minority and against this sharp end of equality in education.

Didn’t attend uLearn21? You can still register now and access all conference content until 31 January 2022 >

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Finding your voice in a digital world

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Photo by Chris Montgomery on Unsplash

2020 threw us all a curveball. It was the year of baking banana bread, viral TikTok trends, and online learning. Forget Year of the Rat, 2020 was the year of the Zoom chat. Education, along with the rest of the world, was virtually redefining itself. When I looked ahead to the uLearn20 conference, my first as a presenter, I was both invigorated and daunted by it being online.

While Covid-19 has been the source of some of our problems, more so it has amplified those we have already been facing as a community. It was an amplifier of digital inequity issues, forcing us to reassess our measures of academic achievement. It amplified our pedagogy, forcing educators to adapt our practice to suit a digital format. It has shown us that we need to rethink not only what but how we teach. But has technology been a hindrance or an enabler? Well it kind of depends on who you talk to.

Zoom

Zoom is a tricky beast. Have you ever caught yourself zoning off in your staff Zoom meeting? You are busy reading emails in another tab, or scrolling through your phone trying, all the while, to look like you are listening. I will admit, I am guilty of this. It is an all too real experience. The way we use and view technology as a means for teaching and learning, often depends heavily on the approach we take within the kanohi-ki-te-kanohi (face-to-face) environment of the classroom. I have listened to teachers complain about students sitting with screens off as they talk for 20 minutes into the abyss. I cannot help but question if this is not merely an extension of their kanohi-ki-te-kanohi classroom practices.

The problem with online learning spaces is that they are authoritative. They are focused on teacher-centred knowledge telling, evaluation, and the presentation of unquestioned findings (Juuti et al., 2019). Here is the rub – neither in-class nor digital teaching should be, or has to be authoritative. Digital learning offers us the opportunity to change the script, rethinking learners’, and educators’, roles, personalising learning, and to approach knowledge in ways that promote equity, diversity, and inclusivity (Bolstad et al., 2012).

During the first lockdown, my extended family met regularly on Zoom and we found exciting new ways to pass the time. We would share a novel we were reading, write collaborative quizzes where each family would contribute a round, and we even made a game out of guessing people’s favourite songs. Whilst these experiences were fun, engaging and worked to not only maintain my connection with family, but to strengthen it, at the same time, it got me thinking – what was it about these conversations that made them so enjoyable?

The answer: Talanoa.

Talanoa

The word ‘talanoa’ is a term meaning to talk or speak. In my research, I’ve drawn on the work of Togi Lemanu and other Pacific academics who developed the Talanoa model. (Manuatu, Vaioleti, Mahina, Seve-Williams) (Lemanu, 2014). I have seen how effective Talanoa conversations can be in helping educators better understand the interests and passions of their students.

In my research, I aimed to use four attributes that make the ‘talanoa’ meaningful and rich: Ofa, Malie, Mafana, Faka’apa’apa (ibid). I was interested in how these attributes apply to the way we do digital teaching and learning. And, I wondered whether our most enjoyable and productive digital spaces were inadvertently echoing the principles of Talanoa? Below, I explain how these were applied in my research.

Ofa/Love

When we talanoa, we begin with questions about who we are and where we come from. By providing an opportunity for all involved to feel known and to have their gafa, or genealogy acknowledged, the barriers to building relationships are removed. In my classroom Talanoa, I have observed that this process takes time. I have learnt that you must allow space for these stories to be told.

During the first lockdown, I asked all my classes to engage in a Zoom ‘Show and Tell’, where students could bring their taonga and were given time to share part of who they are. Students in my classes immediately opened up during this time and were far quicker to ask questions about the learning after this experience. They were given a chance to speak and a chance to be heard. The opportunity to speak and share, not only strengthened our whanaungatanga within the class, but also allowed students to apply learning to their personal context.

Malie/Humour

My students are funny. Transcribing our talanoa throughout this research project was a pleasure. Our conversations were punctuated with laughter, the humour allowing us to be real and authentic, as we felt comfortable making jokes. In digital spaces, I’ve seen people use humour to liven up meetings, with challenges, funky backgrounds, and silly digs at one another in the chat. I always come away feeling more engaged after I’ve had a good laugh.

Mafana/Warmth

Both Ofa and Malie help build Mafana in our conversations. Talanoa needs to be warm and unthreatening to the parties involved. Lemanu makes the salient observation that “at times, teachers just want to get to the point and then move on.” This was my experience in both digital and kanohi-ki-te-kanohi class talanoa. Active listening, taking the time to build rapport, and developing a connection is something that did not come naturally. I’m often quick to try to get to the point but I’ve learnt that talanoa is as much about journeying through conversation together as it is the destination.

Faka’apa’apa/Respect

Respect is overarching in talanoa conversations. Mutual respect involves actively listening and allowing students to make authentic contributions. It is about the purpose. We need to give students a platform; recognising that everyone has a voice and a contribution to make. I keep seeing this phrase at the start of webinars and teachers’ classrooms: “Mute your mic please”. It makes me question how often education spaces are instruction heavy and dominated by a single voice. Instead of asking students to mute their microphones, we should be providing opportunities for rich ‘unmuted’ learning conversations to take space.
When reflecting on the first digital hui for our eFellows, I shared that the moments I found most valuable were those where I was able to bounce ideas off other people. Where I was heard, where I was able to joke, where I didn’t feel afraid to share my potentially half-baked ideas.

Conclusion

What became clear is what works for teachers, works for students. We are a reflection of one another and so are our best learning experiences. What if we took all our boring Zoom chats, instructional meetings and webinars and compared them to both our live and digital classrooms. Would we see much difference?

I wonder what the education sphere might look like if we embodied Talanoa in everything we do? In our teaching, meetings, and professional development. Technology will always be an amplifier but what if we changed the practice it was amplifying?
The irony of this is that a blog post can often feel like a one-sided conversation. You’ve heard my thoughts; I’d love to hear yours and in doing so, maybe we can start a conversation.

Find out more about the Dr Vince Ham eFellowship and read Kit’s research report

Further readings

References

Bolstad, R., Gilbert, J., McDowall, S., Bull, A., Boyd, S., & Hipkins, R. (2012). Supporting future-oriented learning & teaching. Ministry of Education.
Juuti, K., Loukomies, A., & Lavonen, J. (2019). Interest in Dialogic and Non-Dialogic Teacher Talk Situations in Middle School Science Classroom. International Journal Of Science And Mathematics Education, 18(8), 1531-1546. https://doi.org/10.1007/s10763-019-10031-2
Lemanu, T. (2014). Creating the ‘talanoa’ conversation is all it takes… [Blog]. Retrieved 20 April 2021, from http://blog.core-ed.org/blog/2014/12/creating-the-talanoa-conversation-is-all-it-takes.html.
Vaioleti, T. (2016). Talanoa Research Methodology: A Developing Position on Pacific Research. Waikato Journal Of Education, 12(1). https://doi.org/10.15663/wje.v12i1.296

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Aroha: breathing life into Tātaiako and Tapasā

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Image copyright CORE Education, all rights reserved.
Image copyright CORE Education, all rights reserved.

Setting the scene

I have a passion for re-imagining what secondary schooling and especially the middle years (Years 7-10) could look like. Starting out in my teaching career, my personal educational philosophy was simple: make this time memorable for students. But what seemed like a simple task was in reality an uphill battle.

In 2009 I started teaching at St Thomas of Canterbury College where the focus was on social justice and equity in education. In 2016 I was able to lead the transition of our junior school from a traditional delivery to a more integrated model in order to support future-focused learning and teaching (Bolstad and Gilbert, 2012). Coinciding with this, our school was granted a Teacher-Led Innovation Fund (TLIF) focused on deconstructing existing systems, structures and routines to create a 21st century curriculum with a specific focus on engagement and student agency.

Throughout the two years of the TLIF project, our evidence showed that we had created positive shifts in the engagement of our students, and we were also able to uncover data that we had not seen previously. For example, even though we had begun to integrate learning areas, for example with STEM, and begun to make projects more engaging by using student voice to inform our planning, our Year 9 Pasifika and Māori learners still showed reluctance to engage.

This perplexed me and forced me to reflect on what we were doing. What assumptions were we making? I wrote myself some key questions:

  • Was the learning in a context that Māori and Pasifika students could relate to?
  • Could involvement of the community, specifically iwi, help engage learners?
  • Were the conversations, or lack of conversations, at home having an impact on student engagement?

The Dr Vince Ham eFellowship 2020 offered by CORE Education was an opportunity to explore these questions in more depth, and so I began a new research journey.

My research

In applying for the Dr Vince Ham Fellowship I looked to the key concepts of Tātaiako (Teaching Council of Aotearoa New Zealand, 2011) to shape my research. These concepts specifically included:

  • Wānanga: participating with learners and communities in robust dialogue for the benefit of Māori learners’ achievement.
  • Whanaungatanga: actively engaging in respectful working relationships with Māori learners, parents and whānau, hapū, iwi and the Māori community.
  • Tangata whenuatanga: affirming Māori learners as Māori. Providing contexts for learning where the language, identity and culture of Māori learners and their whānau is affirmed.

When it came to considering my research design, I posed the following question: “How could students share their learning in STEM with parents in an authentic context?’’ But then the spanner in the works hit: Covid-19! My initial idea of having learning out in the community was derailed and for a while my project floundered until, through conversations with CORE’s research mentors, I soon realised that my question actually suggested the answer: I was focusing on the outcome without going to the source – the parents.

Methodology

Through the research design process, I began to focus on exploring new methods of gathering student voice. As a college we gather student data each term to help us reflect on our practice, but often through a digital form. This method has been successful but had also in some ways reinforced the questions I was asking myself. During the TLIF, our lead researcher posed the provocation: “It’s the voices you don’t hear that matter!” I realised it was often the Māori and Pasifika learners whose voices were needed the most but were often the quietest. How then might educators gather the voice of the voiceless? On reflection, it became clear that digital feedback was not culturally responsive.

With this idea in the back of my mind, it was at our first eFellows hui that the idea of Story Hui was suggested. Liz Stevenson, herself a former eFellow, created Story Hui (Stevenson, 2015) as a story-telling process to capture the voice of students around their capabilities, engagement and well being. Straight away I could see the missing link: I could see the benefits of Story Hui and how it could make learning and achievement visible for the Māori and Pasifika learners at our college.

Talanoa, hui and oral language are so deeply embedded in Polynesian culture it made sense that we gather voice in this way, rather than the written, Eurocentric ways of digital online forms. Stories speak to us at a deeper level; they value and honour diverse ways of knowing, being and learning. Stories put a face to the numbers and help to show what’s working, what’s not and why. It simply aligns better with cultural capabilities and in my view moves documents such as Tātaiako and Tapasā (Ministry of Education, 2018) from being a ‘tick box exercise’ to living, breathing documents. Therefore I wondered about using Story Hui as a methodology to test my idea about what students felt about school and the conversations they have at home with parents, if indeed these conversations happen.

Findings

My initial wonderings had centred around the question of conversations about education at home. Did they happen? The biggest takeaway from my research blew my assumptions. Participants talked about learning almost daily! Moving into the Story Hui I wanted to unpack exactly what students and whānau talked about and their views on education, as my hunch was that this was not aligned.

Covid-19 and the ensuing lockdown had brought learning into the home and for many whānau challenged their world views about education without the barrier of school. Key findings from my research included the following:

Who talks?

The data suggested that families talked far more than I had imagined, in most cases daily. For both parties it was seen as important to discuss learning, and particularly for students to let parents see that they are doing well. These discussions were open and honest and echoed the importance of kōrero and its relationship in improving learning outcomes.

Difference in worldviews

One parent said, “Lockdown was an eye opener on how learning happened, especially group work and use of devices.” Parents, while acknowledging much of the content they learned in school was pointless and the soft skills they use in day-to-day life were more important, often focused only on literacy and numeracy. Parents commented that during lockdown they were surprised with how much collaboration took place, while students saw this as being what they valued most about learning.

Proud to be Māori!

Whānau discussed the importance of culture being represented in learning. Students at our college report that they feel proud to be Māori, and believe culture is represented in their learning. However whānau reported that their own school experiences clearly impacted on their views. Participants spoke of negative experiences and how this had an impact on them as they tried to fit into a Pākehā | Palangi system. For whānau they wanted to ensure the experience of school was mana-enhancing for their tamariki.

Recommendations

My assumption is that as educators we often see cultural competencies and documents such as Tātaiako and Tapasā as merely a paper exercise to comply with Ministry requirements rather than having a living, organic system in place to enhance the voice and learning of our Māori and Pasifika ākonga.
Whanaungatanga and tangata whenuatanga cannot be achieved on paper. Schools need to have systems in place to engage with whānau outside of traditional meetings or surveys. Story Hui or other forms of Talanoa provide this.

My experience of engaging with new systems of gathering voice was that whanaungatanga and tangata whenuatanga were embodied, and enhanced the mana of both students and whānau. Schools need to be critical of whose voice they are gathering and how they are collecting it to ensure that voices are genuinely heard in the planning and implementation of learning.

Find out more about the Dr Vince Ham eFellowship

Further reading

References

Bolstad, R., Gilbert, J., & McDowall, S. (2012). Supporting future-oriented learning & teaching. Ministry of Education.
Ministry of Education. (2018). Tapasā. Ministry of Education.
Stevenson, L. (2015). STORY HUI TRUST. STORY HUI TRUST. Retrieved 26 March 2021, from https://www.storyhui.org/.
Teaching Council of Aotearoa New Zealand. (2011). Tātaiako. Ministry of Education.

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Voices from the Pacific – Lost in translation

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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.

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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:

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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.

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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.

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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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