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what we hope to grow. I would say we‟re not hundred per cent there but<br />

we are <strong>in</strong> the process. This is their centre, their children and it is not that<br />

we are an expert and you are receiv<strong>in</strong>g it. It‟s a partnership, so if you<br />

have some strength you do it and we have some strength we br<strong>in</strong>g it. So<br />

this is our common platform where the parent and teachers come<br />

together for children‟s learn<strong>in</strong>g and we have done <strong>in</strong> a few other areas<br />

(not just <strong>in</strong> bicultural <strong>curriculum</strong> per se) like community life and Active<br />

Movement (FG: D, 15/12/08).<br />

The second element of this concept is Māori specific and <strong>in</strong>volves<br />

processes of <strong>in</strong>volv<strong>in</strong>g whānau Māori through rituals of welcom<strong>in</strong>g, farewell<strong>in</strong>g,<br />

and shar<strong>in</strong>g kai (Ritchie & Rau, 2006a). In this study there was evidence of this<br />

practice <strong>in</strong> Case Study One and Case Study Two. In Case Study One, teachers<br />

built relationships with whānau Māori by <strong>in</strong>vit<strong>in</strong>g them to make Māori bread with<br />

the children. Subsequently, one of the Māori fathers <strong>in</strong>troduces new waiata to the<br />

children and spent time s<strong>in</strong>g<strong>in</strong>g these with them. In Case Study Two, development<br />

grew from teachers‟ <strong>in</strong>troduc<strong>in</strong>g artefacts <strong>in</strong>to the environment through to children,<br />

teachers and families participat<strong>in</strong>g <strong>in</strong> a pōwhiri.<br />

These examples show that educators, with the help of whānau Māori, can<br />

<strong>in</strong>crease their “fluency <strong>in</strong> te reo to enable them to authentically model waiata and<br />

pakiwaitara and <strong>in</strong>corporate knowledge of local iwi tikanga and kawa” (Ritchie &<br />

Rau, 2006a, p. 17). Whakawhanaungatanga, or the build<strong>in</strong>g of relationships, can<br />

thus be an effective way to develop Tiriti-<strong>based</strong> <strong>curriculum</strong> (Ritchie & Rau,<br />

2006b).<br />

In Case Study Two, parents and younger sibl<strong>in</strong>gs came to afternoon<br />

sessions, which enabled several Tiriti-<strong>based</strong> <strong>curriculum</strong> developments to unfold.<br />

First potential k<strong>in</strong>dergarten children began to know the teachers. Second,<br />

tuakana/te<strong>in</strong>a relationships between older and younger sibl<strong>in</strong>gs came to be nurtured<br />

with<strong>in</strong> the educational sett<strong>in</strong>g. Most importantly, though, it was an opportunity for<br />

whanaungatanga to develop as parents from the marae came to visit:<br />

I have noticed <strong>in</strong> the afternoon session how many parents stay for a while<br />

to let younger sibl<strong>in</strong>gs have a play. Today there were four. This is so<br />

important, as the parents are chatt<strong>in</strong>g to each other and the children are<br />

develop<strong>in</strong>g relationships with us. Also, children at the k<strong>in</strong>dergarten are<br />

able to nurture the younger ones and peer tutor. Parents have<br />

commented [that] they th<strong>in</strong>k they belong here! And that is wonderful. K<br />

(mum) brought a couple of parents from the playgroup at the marae, to<br />

visit this afternoon. One has enrolled and hopefully will start soon. K is<br />

a great advocate for us and that is so great. Her son came with a bag of<br />

carved rocks that Dad had made. We will add them to our other works of<br />

art (Jl: A, 2/6/04).<br />

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