Bishop (2009) talks about the cultural debt in which the NZ education system currently operates in relation to Maori learners. What resonated with me that even back when the Treaty of Waitangi was signed, the right of Maori to be educated - as a 'highly educable population' is included. He states that Article 3 established that Maori would benefit as citizens of this society. Data and history clearly indicates this hasn't been the case.
In terms of cultural responsiveness, I found the conversation in Edtalks (2012) around tangible and intangible culture, powerful. Especially in terms of our Maori Akonga. Too often 'we do Te Reo and Kapahaka' has been the response or action taken to qualify as culturally responsive education, but as Bishop (2009) states, the core to operating as an 'agendic teacher' and culturally responsive - effective all round teacher - is relationship centred. When in any caring, functional relationship the parties involved only want the best for one another and the deficit theorising or excuses are often not acceptable. A functional relationship is having someone believe in you, your values, your vision and goals, basically loving and accepting who you are in a way that supports you to be the best you. A culturally responsive teacher therefore would have a caring learning relationship with their students. We can't default to blame the 'failures' in the classroom, on the child, their background, their culture as an excuse. We are the bridge and need to adapt constantly for our students so they can engage and contribute as active learners and future members of society. Yes this is easier said than done and I for one am not perfect - IN ANY WAY SHAPE OR FORM, but this aspect of the definition around cultural responsiveness really connected with me and my constant effort to be that 'agendic teacher'. In connection with this, the Edutalk (2012) video discusses the Intangible elements of culture, some of which are; perspectives, world views, beliefs, values, filters that help us make sense of the world around us, assumptions. An important point they made was that just because a student belongs to a 'race' or 'cultural group' it's important to take into account the intangible culture elements for each individual. I'm part Greek and Irish, but my world view and filter isn't necessarily always through those eyes. My children and husband are Maori and each one of them have a definitive filter that separates them from the 'group' also. However there are commonalities also that, if my family were my class, I would have a means to relate and build using the commonalities they hold as Maori, as Edmonds, as Whanau, but there would be differentiation in some of the approaches also. My children have had a significantly different upbringing than my husband, if he were a student, his reaction to events, learning difficult content and other elements we address daily in the classroom would need a much different approach than my children (assuming they were the same age in the same class). Turns out this was the case when he was actually at school too. Doesn't make one party more superior than the other - strengths and weaknesses only establish themselves when differentiation is offered and allowed to safely become established.
A strength our School has in terms of culturally responsive pedagogy is, in my view, Vision, mission and core values. This has mainly come about with the integration of PB4L within our school. The consultation process around establishing our 4 key values was extensive and actively involved Whanau, students and the wider community. As a result the decision to establish; Respect, Resilience, Identity and Integrity, strongly encompassed Tikanga Maori Values. Using tools such as Tataiako, our whanau and students, the unpacking process and teaching of these four values have been linked strongly with the Tikanga values our community hold dear.
The Maori competencies featured in Tataiako; Manaakitanga, Waananga, Ako, Whanaungatanga and Tangata Whenua often merge or co-exist with the PB4L values we have within our school. Establishing the value of Respect has given the school a vehicle to promote Manaakitanga, the promotion of kindness, generosity and support to others - building on the Tuakana/Teina philosophy we had already established, not that one is older or younger necessarily, but everyone has a strength they can contribute and the requirement of support - even the teachers - operating as one - Kotahitanga. This opens the door for Tikanga - adhering to rules that create safe and secure environments and Kaitiakitanga, taking care of our surroundings and the elements of our world and environment we are learning are important - giving back - the ultimate form of respect. This leads into Identity. The knowing of who we are, our whanau and whakapapa - whanaungatanga - the sense of belonging and knowing who we are and who those we are learning alongside are. What makes us - us, as a school, class and individuals. Not only Taha Maori but the Taukiri that contribute to us as a school and our area. An emphasis on building and expressing knowledge develops from this with Mohiotanga -building and sharing our knowledge and Maramatanga - looking at the relevance of our learning - why, what's important and how we can use this. Again the values of Integrity and Resilience, links with both of the previous 2 values discussed in that we are developing the strength to learn and respond rather than react to situations around us. To stand up and be strong in who we are as a school and learners. Aumangea and taparenga, being steadfast and honest, working to problem solve and grow with one another. I guess the sense of being in control of our own futures, learning and reactions - Rangatira. Essentially I think the PB4L process and establishment of these values - or the way in which these values are being established has given us as a school strength in the area of vision and mission.
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| my own assessment - more from personal perspective than school wide. Course content and community lead me to the following reflection... |
Probably from more of a personal perspective (as a team leader and teacher), but to an extent, school wide the concept of fully engaging parents in learning is an area I personally would like to develop. This links with a few of the areas mentioned, such as communication methods and planning/assessment. I've come to this decision by exploring my response to questions: 'how do we use achievement data and information to involved families in planning and monitoring progress and achievement'. It's not that I or the school don't do this, I just wonder if it can be done better in terms of a culturally responsive manner. We showed it's highly possible with the establishment and integration of our values across the school and broader community, but when it comes to teaching and learning, the perception is still more that teachers are the 'experts' and therefore 'left to it' when it comes to this. A bridge built between home and school to involve parents more activley in the progress and day to day learning and assessment of children would be awesome, but I think would require a lot of encouragement and promotion of parent and whanau abilities. We definitely try this, but there must be a way that really engages parents and families in the learning process. We are starting to use tools such as 'see-saw' to share the learning activities with home. Facebook, notices and websites are standard communication tools also. I wonder if incorporating something like edupuzzle activities for parents, google form surveys they don't just ask for opinion but get active contributions around specific learning areas or topics we will venture in - Tangata Whenua - place based approach. I'm also wondering if literacy and numeracy 'fun nights or afternoons' (bangers and maths is one I've seen work well) may be something of worth, bringing the parents and families into school to work alongside and with our learners in various programmes or areas. We are seeking Kaumatua and/or Kuia for the school however success has been somewhat transient to date.
It's definitely given me something to consider moving forward in terms of my leadership in the Junior school and possible next steps.
Bishop, R., Berryman, M., Cavanagh, T. & Teddy, L. (2009).Te Kotahitanga: Addressing educational disparities facing Māori students in New Zealand. Teaching and Teacher Education, 25(5),734–742.
Cowie, B., Otrel-cass, K., Glynn, T., Kara, H., Anderson, M., Doyle, J., … Te Kiri, C. (n.d.). Culturally responsive pedagogy and assessment in primary science classrooms: Whakamana tamariki, 1–5.
Edtalks.(2012, September 23). A culturally responsive pedagogy of relations. [video file].Retrieved from https://vimeo.com/49992994
Education Council of Aotearoa New Zealand. Cultural competencies for teachers of Māori learners: Tātaiako (2011). Retrieved from www.minedu.govt.nz/tataiako.
Unitec. (n.d). Learning and Teaching at Unitec Institute of Technology. Retrieved fromBooklet.http://www.unitec.ac.nz/ahimura/publications/U008817%20Learning%20and%20Teaching%20Booklet.pdf
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