LP2 [1a] Reimagining Possibilities ✔️
Koia e kore nei e rapu, tē kitea
Rawiri Hindle’s work… is part of a body of knowledge and research
Notes from: “Designing learning with embodied teaching – perspectives from multimodality – fei victor lim”
- Designing Learning with Embodied Teaching – Perspectives from Multimodality
- By Fei Victor Lim
- ISBN 9780367373368
- Published August 28, 2020 by Routledge
Whiria te kahā tuātinitini, whiria te kahā tuāmanomano.
“It is important for teachers to realize that they are inherently and consistently engaged in cultural production and reproduction. The transmission of dominant cultural knowledge and norms occurs on a daily basis.” (p.37)
Brayboy & Castagno (2009) further point out that,
“… the consistent message in much of the research is that successful teachers of Indigenous youth also work to transmit values, beliefs, knowledge, and norms that are consistent with their students’ home communities” (Franklin, 1995; Grant & Gillespie, 1993; Ogbu, 1987). (p. 37)
There’s the norming again of neurodiverse as opposed to neurotypical. What I’d like to explore is the fact that we are all diverse, all neurodiverse and that each of us deserves to have our needs met in the education system.
- [note alison] this feels very much like saying youre “colourblind” or don’t see colour, rather than embracing the differences that comes with neurodiversity. Those who have OCD are dismissed because “everyone is a little ocd sometimes” etc.
Cultural icons, taken-for-granted norms and thought/ful/less/ness.
I have seen kaiako use school values to manage behaviour. Imagine if they added to that the values of role models, ancestral role models from the different cultures in their setting, like Māui, or Rātā, or Tāne, to support ākonga to reflect on their behaviour. Not just that though. What if we were to ask them every day who they were feeling like? Could they tell you they are feeling like Rūāūmoko, all fidgety and restless, ready to explode, or could they say they feel like Tangaroa when Tāwhiri is whipping him up to gigantic, crashing waves, or what about Tangaroa on a peaceful sunny day. What if ākonga diagnosed with ADHD are seen by the other ākonga as having other ways of being, rather than annoying or bad, or whatever other negatives different ākonga are called because they aren’t seen to be fitting the norm.
Ma te rongo, ka mōhio, ma te mōhio, ka mārama, ma te mārama, ka mātau, ma te mātau, ka ora!
Use the links to explore each of them and make specific notes about your role as Kaiako.
Tapasā: Cultural competencies framework for teachers of Pacific learners
Pg 1
The Standards for the Teaching Profession that were published in 2017 set new expectations for teachers. They describe what high-quality teaching practice looks like, and set an expectation that teachers design learning based on an understanding of each learner’s strengths, interests, needs, identities, languages and cultures.
Tapasā is designed to primarily support non-Pacific leaders, teachers and boards to engage with Pacific learners in culturally responsive ways.
Pg 3
Research shows that quality teaching can make the biggest difference in learner educational achievement. The research also tells us that parents and families play a critical role in the success of their children within early learning settings and in schools.
Pasifika Education Plan (PEP)
We know that educational success is achieved when teachers:
» recognise and build on what Pasifika learners, their parents, families and communities already understand, value and what they know; and
» integrate those understandings, values and knowledge into their planning and teaching practices.
This means taking into account processes, methodologies, theories and knowledges that are fa‘asamoa (the Samoan way), faka-Tonga (the Tongan way), faka-Tokelau (the Tokelau way), faka-Niue (the Niue way), akano‘anga Kūki ‘Āirani (the Cook Islands way), and vaka-Viti (the Fijian way), for the major Pasifika populations, as described in the PEP. It is worth recognising that Pasifika cultures and ways of doing things are dynamic, constantly evolving and resulting in shifting cultural paradigms and nuances
Pg 4
The Pasifika Education Plan 2013–2017 (PEP) describes Pasifika Success as being “characterised by
demanding, vibrant, dynamic, successful Pasifika learners, secure and confident in their identities, languages and cultures, navigating through all curriculum areas such as the arts, sciences, technology, social sciences and mathematics.”
Pg 7
It is important that teachers understand their own distinctiveness, identity and culture in deep and
meaningful ways in order to genuinely engage and respond to the distinctive identities, languages and
cultures of others. The ability to reflect on the beliefs and ideas that are held within ones’ own culture will
enable teachers to recognise their inbuilt assumptions.
Pg 8
Ngā Turu – The Competencies
- Turu 1: Identities, languages and cultures Demonstrate awareness of the diverse and ethnic-specific identities, languages and cultures of Pacific learners.
- Turu 2: Collaborative and respectful relationships and professional behaviours Establishes and maintains collaborative and respectful relationships and professional behaviours that enhance learning and wellbeing for Pacific learners.
- Turu 3: Effective pedagogies for Pacific learners Implements pedagogical approaches that are effective for Pacific learners.
Tātaiako: Cultural Competencies for Teachers of Māori Learners
about teachers’ relationships and engagement with Māori learners and with their whānau and iwi.
The competencies are:
• 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.
• Manaakitanga: showing integrity, sincerity and respect towards Māori beliefs, language and culture.
• 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.
• Ako: taking responsibility for their own learning and that of Māori learners.
CULTURAL LOCATEDNESS
Cultural locatedness refers to the focus of the competencies at different stages of a teaching career. For people entering initial teacher education (ITE), and for graduating teachers, the focus is mārama: developing an understanding of one’s own identity, language and culture; developing an understanding of the relevance of culture in New Zealand education; and developing an understanding of, and openness to, Māori knowledge and expertise. For certificated teachers, the focus is mōhio: knowing how to validate and affirm Māori and iwi culture, and applying that knowledge. For school and ECE service leaders, the focus is mātau: being able to lead and engage others in validating and affirming Māori and iwi culture.
CREATING CULTURALLY-SAFE SCHOOLS for MAORI STUDENTS
Ka Hikitia
https://www.education.govt.nz/assets/Uploads/Ka-Hikitia-Ka-Hapaitia-FINAL.pdf
Ka Hikitia is a cross-agency strategy for the education sector. The agencies include: Ministry of Education; Te Aho o Te Kura Pounamu; Education New Zealand; Education Review Office; New Zealand Qualifications Authority; The Teaching Council Aotearoa Hikairo rationale
guiding principles
- support Māori learners and their whānau to achieve excellent education outcomes
- ensure Māori learners and their whānau have a strong sense of belonging across our education system
- recognise and build on the strengths of Māori learners and their whānau
- support strong relationships between learners and whānau, hapū, iwi, educators and others to support excellent outcomes
- give practical effect to Te Tiriti o Waitangi in the education system
Objectives:
- Learners at the centre
- Barrier-Free Access
- Quality Teaching and Leadership
- Future of Learning and Work
Creating Culturally safe schools for Maori Students
Fundamental to this framework is the idea that often educators who are members of the dominant and more powerful culture may hold impositional attitudes towards students who belong to non-dominant less powerful cultures, and towards their ethnic and cultural communities.
Socio-cultural theory of human learning and development (Bronfenbrenner, 1979; Bruner, 1996; Glynn et al., 2005; McNaughton, 2002; Vygotsky, 1978) is grounded in a number of important understandings. One of these is that interpersonal and intellectual learning are interdependent from birth and continue to remain so throughout life. Cognitive and intellectual development result not from acquiring generic literacy skills, for example, but from engagement in particular literacy practices through interaction with others in social situations (Scribner & Cole, 1998, cited in Wearmouth et al., 2005).
The cumulative effects of these successive policies has been to require Maori to sacrifice more and more of their language, culture and their own Indigenous educational aspirations to the needs and goals of the nation, as determined largely by the Pa- keha-majority. Participation in mainstream education in Aotearoa New Zealand has come for Maori at a cost of their own language and culture.
Whanaungatanga (relationships)
Teachers can engage in this whanaungatanga by getting to know each student as an individual, and by generating opportunities to build mutual trust and respect. It is also important for the students to learn something about the teacher’s interest and concerns. This process should begin in the first week of school.
Rangatiratanga (self-determination)
Rangatiratanga refers to becoming an effective and competent teacher. Developing skills, gaining knowledge, and working diligently, are significant expressions of rangatiratanga. Teachers with mana (integrity and dignity) possess a demeanour of dignity and respect, and recognise and develop the mana of the child, particularly in the way they interact with them. Teachers are encouraged to scan the classroom, to use antecedent behaviour management strategies such as effective body language, making eye contact, using physical proximity, displaying confident demeanour and assertiveness.
Manaakitanga (ethos of care)
Manaakitanga is a concept that embodies a type of caring that is reciprocal and unqualified, based on
respect and kindness, a “duty of care”. Teachers are encouraged to adopt an ethic of care in their classroom in order to establish cultural connectedness.
Kotahitanga (unity and bonding)
Kotahitanga is a concept that advocates becoming one out of many, where a sense of unity and inclusiveness is created within the classroom and school by recognising everyone’s mana. Teachers are encouraged to establish relationships with students person-to-person, to give awards to the class as a community, to engage in rituals or routines such as a morning mihi (culturally appropriate greetings) and after school activities, including support with homework.
Pumanawatanga (a beating heart)
This concept involves pumping life into the other four concepts and sustaining their presence. Teachers are encouraged to adopt a position within their classrooms that is consistent with these concepts, and evidenced in their values, beliefs, attitudes and behaviour.
The Hikairo Rationale
encompasses seven domains:
- Huakina mai (opening doorways)
Establishing meaningful relationships with students by creating positive expectations for student behaviour through modelling, shared experiences, and making connections in a proactive way. - Ihi (assertiveness)
Setting clear boundaries that are fair and consistent, expressing respect for personal dignity, and making constructive use of learning opportunities, as they occur. - Kotahitanga (unity)
Relying on decision-making by consensus through discussion, encouraging cultural identity through the curriculum, and transferring tikanga values, such as haere tahi (progressing together), mahi tahi (working together), noho tahi (staying together), into the classroom. Bateman (2003) offers an example of a resource, Te Kupenga o te Manaaki (support network), that demonstrates how the concept of kotahitanga can be manifested in a classroom context by infusing the above cultural values in the assessment of Maori students. - Awhinatia (helping process – interventions)
Creating a collaborative classroom climate where individual dignity is highly valued, where teachers
believe in students’ abilities to learn, and where classroom norms and routines are clearly explained. Teachers reach out with genuine caring and respect for their students, even for those who have been engaged in wrongdoing, while students realise that the realities of their lives and beliefs may be different from that of their teachers - I runga i te manaaki (pastoral care)
Creating a school culture of support, caring, and understanding, based on the concepts of tika (fairness), pono (integrity), and aroha (compassion). Cavanagh (2004) has observed that it is not supportive teachers that we lack, but rather supportive schools that nurture and support those teachers.
- Raranga (weaving process)
Together the student, teacher, and whanau see themselves as being collectively responsible for understanding and overcoming challenging behaviours in the classroom, school and community. An example of such a collaborative approach to behaviour management is found in the Hei Awhina Matua (helping parents) programme involving students, teachers and community (Glynn, Berryman & Atvars et al., 1997; Glynn, Berryman & Bidois et al., 1997). - Oranga (a vision of wellbeing)
Drawing on the work of Glasser (1975) this domain considers the notion of progressing in four ways:
(1) giving and receiving love;
(2) achieving self-worth in own eyes and eyes of others;
(3) having fun; and
(4) becoming self-disciplined.
Culturally-safe schools
From a Maori cultural viewpoint, safety is taken to mean freedom to be who (individually) and what (collectively) we are.
Ma- ori preferred ways of learning include acknowledgement, celebration, mentoring, and honouring an individual’s Maoritanga (Maoriness).
Relationships-based classrooms
Relationships-based classrooms are whanau oriented and involve the whanau. They are place based, constructivist, personalised, and encourage role models and mentorship (tuakana-teina). A whanau-oriented classroom empowers students to participate in creating a learning environment based on reciprocal relationships between the teacher and students and students with students. Involvement of the whanau in the classroom is based on trust. For whanau to feel welcome in the classroom they need to feel welcome at anytime, have an authentic role to play in the programme, and be allowed to have spiritual involvement.
Constructivism is a teaching philosophy consistent with the position taken in this paper that is based on finding out and honouring what students can do, valuing their work, honouring the whole person, having high expectations, and bringing a lot of heart to the classroom. Constructivist classrooms are co-constructed and collaborative and involve an holistic approach based on collective learning, shared responsibility and shared ownership of the classroom
Community
The findings demonstrated that the concept of community meant there is a place for everyone. Solidarity or “all for all” at the school meant that once a student was part of the school whanau (regarding the school operating as an extended family) every effort was made to ensure there was a place for the student – a place to learn and a place to create healthy, positive relationships. Being bilingual and bicultural contributed to cultural safety in this school. Although the English language dominated,
there was respect for te reo Maori (language) and tikanga Maori (culture).
Conclusions
Creating a culture of care in schools – culturally safe classrooms and culturally-safe schools – involves
challenging and reviewing the systemic processes and practices that exist. Education for students within classrooms and schools in Aotearoa New Zealand must be responsive to the learning needs and cultural values of those students: A well known whakatauki (Maori proverb) Kia kite, kia matau, i Te Ao Maori, ma te reo clearly espouses the message that it is only through exposure to and awareness of Ma- ori culture and language that an understanding of a Ma- ori worldview – or what it means to be Maori – will develop
Te Whāriki Early childhood curriculum
Te Whāriki expresses our vision that all children grow up in New Zealand as competent and confident learners, strong in their identity, language and culture.
It encourages all children to learn in their own ways, supported by adults who know them well and have their best interests at heart.
Education is the critical cornerstone of lifelong learning and puts our youngest learners on pathways to quality life outcomes.
Underpinning Te Whāriki is the vision that children are competent and confident learners and communicators, healthy in mind, body and spirit, secure in their sense of belonging and in the knowledge that they make a valued contribution to society
The expectation is that, in their early years, children will experience a curriculum that empowers them for their journey
Factors that may contribute to the distinctive character of this local curriculum include:
» cultural perspectives, for example, those found in bilingual or language immersion services, such as ngā puna reo
» the specific learning needs of individual children
» structural differences, such as whether the service is sessional, school- or full-day
» the age range of the children in the setting
» environmental opportunities and constraints
» the ethnic and cultural makeup of the community
» organisational and philosophical emphases, such as Montessori or Steiner
» the different resources available in urban and rural settings
» the ways in which parents, whānau and communities are involved
The whāriki can also be understood as a metaphor for the developing child. Interpreted in this way, as in Te Whāriki a te Kōhanga Reo, the whāriki includes four dimensions of human development: tinana, hinengaro, wairua and whatumanawa
A curriculum for all children
In Māori tradition children are seen to be inherently competent, capable and rich, complete and gifted no matter what their age or ability. Descended from lines that stretch back to the beginning of time, they are important living links between past, present and future, and a reflection of their ancestors. These ideas are fundamental to how Māori understand teaching and learning.
In Te Whāriki children are positioned as confident and competent learners from birth. They learn by engaging in meaningful interactions with people, places and things – a process that continues throughout heir lifetimes. This curriculum acknowledges that all children have rights to protection and promotion of their health and wellbeing, to equitable access to learning opportunities, to recognition of their language, culture and identity and, increasingly, to agency in their own lives. These rights align closely with the concept of mana.
Learner identity is enhanced when children’s home languages and cultures are valued in educational settings and when kaiako are responsive to their cultural ways of knowing and being.
Te Whāriki is an inclusive curriculum – a curriculum for all children. Inclusion encompasses gender and ethnicity, diversity of ability and learning needs, family structure and values, socio-economic status and religion.
Teaching inclusively means that kaiako will work together with families, whānau and community to identify and dismantle such barriers.
A curriculum whāriki for young children provides a rich array of primarily play-based experiences.
By engaging in these, children learn to make sense of their immediate and wider worlds through exploration, communication and representation. Young children are developing an interest in literacy, mathematics and other domain knowledge. They can exhibit highly imaginative thinking.
Principles – Kaupapa whakahaere
Empowerment | Whakamana
every child will experience an empowering curriculum that recognises and enhances their mana and supports them to enhance the mana of others. To learn and develop to their potential, children must be respected and valued. Perspectives on empowerment are culturally located, hence kaiako need to seek the input of children and their parents and whānau when designing the local curriculum.
Holistic development | Kotahitanga
Human development can be thought of in terms of cognitive (hinengaro), physical (tinana), emotional (whatumanawa), spiritual (wairua), and social and cultural dimensions, but these dimensions need to be viewed holistically, as closely interwoven and interdependent. When focusing on a particular area of learning, kaiako need to consider how this focus relates to and connects with other aspects of learning and how it builds on the children’s strengths.
Family and community | Whānau tangata
Children learn and develop best when their culture, knowledge and community are affirmed and when the people in their lives help them to make connections across settings. All cultural groups have beliefs, traditions, and child-rearing practices that place value on specific knowledge, skills, attitudes and dispositions. Children’s learning and development is enhanced when culturally appropriate ways of communicating are used and when parents, whānau and community are encouraged to participate in and contribute to the curriculum.
Relationships | Ngā hononga
Children learn through responsive and reciprocal relationships with people, places and things. Connections to past, present and future are integral to a Māori perspective of relationships. This includes relationships to tīpuna who have passed on and connections through whakapapa to, for example, maunga, awa, moana, whenua and marae.
- Children construct knowledge as they make meaning of their world.
- Skills are what children can do; they are what make interaction in and with the world possible.
- Children’s attitudes are viewpoints or positions that reflect their values or beliefs.
Rukuhia, Rārangahia
This paper was commissioned by the Ministry of Education with the express task of presenting a Māori medium assessment position
The New Zealand Curriculum
https://nzcurriculum.tki.org.nz/content/download/1108/11989/file/The-New-Zealand-Curriculum.pdf
Vision – What we want for our young people
…be creative, energetic, and enterprising;
• who will seize the opportunities offered by new knowledge and technologies to secure a sustainable social, cultural, economic, and environmental future for our country;
• who will work to create an Aotearoa New Zealand in which Māori and Pākehā recognise each other as full Treaty partners, and in which all cultures are valued for the contributions they bring;
• who, in their school years, will continue to develop the values, knowledge, and competencies that will enable them to live full and satisfying lives;
• who will be confident, connected, actively involved, and lifelong learners.
Principles
Foundations of curriculum decision making
High expectations
Treaty of Waitangi
The curriculum acknowledges the principles of the Treaty of Waitangi and the bicultural foundations of Aotearoa New Zealand. All students have the opportunity to acquire knowledge of te reo Māori me ōna tikanga.
Cultural diversity
The curriculum reflects New Zealand’s cultural diversity and values the histories and traditions of all its people.
Inclusion
The curriculum is non-sexist, non-racist, and non-discriminatory; it ensures that students’ identities, languages, abilities, and talents are recognised and affirmed and that their learning needs are addressed.
Learning to learn
The curriculum encourages all students to reflect on their own learning processes and to learn how to learn.
Community engagement
The curriculum has meaning for students, connects with their wider lives, and engages the support of their families, whānau, and communities.
Coherence
The curriculum offers all students a broad education that makes links within and across learning areas, provides for coherent transitions, and opens up pathways to further learning.
Future focus
The curriculum encourages students to look to the future by exploring such significant future-focused issues as sustainability, citizenship, enterprise, and globalisation.
Brayboy, Bryan & Castagno, Angelina. (2009). Self-determination through self-education: Culturally responsive schooling for Indigenous students in the USA. Teaching Education. 20. 31-53. 10.1080/10476210802681709. –
Putting it into Action…
Choose one of the activities below to engage further. Post your activity to your group forum…
“What do you mean?” There are often many terms that we come across and may not understand – make a glossary of technical and/or unfamiliar kupu/terms/concepts. Go beyond the surface definition and provide a rich, informed (researched) explanation of each term connected with the context in which it is used.
“Venn that Framework” Choose two (or more for the super brave) frameworks to compare. Create a venn diagram that unpacks some of the ways the frameworks intersect.
“Tell Me a Story” – interpret a chosen framework as a simple picture book story told from the point of view of one of your (future) ākonga whose words and actions show you who you need to be as kaiako for them