supporting tiriti-based curriculum delivery in mainstream early ...

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I still feel like that. Do our Pākehā families want this? Do the families see it as important? We had a parent from another culture and she asked us not to teach Māori to her child, but to teach their language. She didn‟t come back (Int: B, 13/3/09). Given the above response, it is not surprising that teachers feel diffident about extending their skills in te reo Māori me ōna tikanga. Heta-Lensen (2005) observed early childhood settings and stated that: I note with concern that when Māori do not achieve a noticeably significant critical mass, and so are not noticeably represented within the demographic mix of an educational setting, educators tend to drop Māori values and the use of Te Reo Māori altogether. To be fair, this is sometimes a behaviour that is manifested in an attempt to be responsive to parental resistance to bicultural practices. However this was not the vision of Te Whāriki. (pp. 28-29) However, there were teachers like Alison (the head teacher in Case Study Two) who were committed to the vision of Te Whāriki and recognised the courage it took to implement Tiriti-based curriculum: Being prepared to acknowledge uncertainty, and being ready to begin an unknown journey. Being prepared to be surprised, get knocked back, and try again (Email A 24/2/09). Despite Alison being uncertain, she willingly took risks to implement Tiriti-based curriculum. I suggest that by building on what teachers have already experienced as successful, they can move beyond fear towards appreciating and becoming proud of their efforts. Unfortunately, there was a further issue that troubled not only participants and respondents, but also myself, and that was the fear of being accused of tokenism when beginning Tiriti-based implementations. 6.5.2 Tokenism Teachers‟ concern about themselves and others being tokenistic recurred as a theme in the literature (Forsyth & Leaf, 2010; Ministry of Education, 2004a; Ritchie & Rau, 2006b) and that concern was no different this study. Tokenism has been defined as trying to divert accusations of prejudice by making some concessions to a minority group (Vaughan & Hogg, 1998). In the case of Aotearoa New Zealand, that would involve incorporating Māori culture. As MacNaughton and Williams (2004, pp. 22-23) state “Tokenistic means making a superficial or minimal gesture towards representing and respecting cultural diversity”. After an 220
informal discussion about implementing Te Whāriki with Case Study Two participants and one of their association members, I pondered in my journal: Is it tokenism or the start of a journey? What about those who do nothing in case what they do is construed as tokenism? (Jl: CJ, 18/5/04). I was grappling with whether the seemingly small attempts made by early childhood teachers were tokenistic or whether this was the start of their journey. However, they were perceived as tokenistic both by themselves and others and Brodie, from Case Study Two, confirmed my thoughts: …there‟s that dilemma, the tokenistic approach, but you‟ve got to start somewhere (Tr: B, 6/8/04). In the bicultural exemplar project (Ministry of Education, 2004a) one of the teachers conveyed unease about her Tiriti-based practice. This teacher was concerned her efforts were tokenistic. Nevertheless, it was clear neither could she condone the alternative, because as she stated: “Yet to do nothing is worse” (p. 19). Unfortunately, starting with tentative attempts could be considered tokenism and be misconstrued by colleagues: I am saddened at how much „lip service‟ I find among people proclaiming they want to promote biculturalism but not doing anything about it (R. 134). The beginning of Tiriti-based pedagogy appears to start with objects representative of Māori culture, as these are concrete, visible, accessible and usable, again leading to accusations of tokenism: Actually in-depth practice of culture/Te Reo – is not just token – e.g. poi, kia ora. More in-depth understanding teaching old ways of Māori (R. 412). Teachers are not only criticised by peers, but also by academics such as Colbung et al (2007) who state their position that: “all too often, attempts at providing representation for cultures other than the pervasive western mainstream culture, are tokenistic and ineffectual, and at worst inaccurate misrepresentations” (p. 149). It is not surprising that with disapproval like this from peers and academics, early childhood teachers become concerned that their attempts at implementing Tiriti-based curriculum will be censured. As one respondent explained: The criticism directed at practitioners for what they are doing, or not doing, does not help, nor is conducive to establishing a positive partnership. Biculturalism can truly be a reality; there is a lot of 221
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Christine Joyce Jenkin SUPPORTING T
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3.4 Ethics ........................
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Appendix C: Comparisons of Early Ch
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Attestation of Authorship I hereby
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It was extremely providential that
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Abstract Te Whāriki, the national
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Prologue This thesis is the story o
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ead in my room. The freedom to be o
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were spoken by some families in the
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I was drawn towards those methodolo
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educational journey, enrolling in a
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means that centres which are parent
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1.1 Overview Chapter One: Backgroun
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(all the time). It was from these b
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lend of the positive workshop dimen
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3. Reality is created in the moment
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preparing children for life and Wha
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For early childhood teachers in Aot
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However, in order to understand Te
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karakia and waiata. In 1989 the Nat
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constructing the curriculum were de
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contributions to decision making”
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Principle Three - Whānau Tangata F
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traditional rituals that are still
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Action development enabled Tiriti-b
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contribution of this thesis are rev
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language skills and growing cultura
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opposed to the notion of bicultural
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Secondly, as previous research (Het
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iculturalism. It was found that thi
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te reo Māori. The Western Canadian
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about Tiriti-based curriculum and t
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I would argue, therefore, that this
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directed by Margaret Carr and Wendy
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implement Te Whāriki (May, 2001; N
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effective practices, additionally,
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was anxious to avoid both the prepa
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At first glance there seems to be a
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2.3.2 Philosophy From the start it
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The implementation of Te Whāriki e
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place to develop an early childhood
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particularly relevant for Tiriti-ba
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which had also been examined from a
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e learnt like a curriculum subject
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However, what is occurring in early
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Inuktitut language. Thus, the curri
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welcoming process in building those
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this discussion is “how come you
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ecently, Colbung, Glover, Rau and R
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As already noted, a mixture of meth
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this project my way of thinking was
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early childhood setting. In particu
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these are discussed in Chapter Four
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with the research, either directly
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The first one I read was by Madelin
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do good research is to solve real p
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The issues for these teachers, whic
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The third stage encompasses the des
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esearch cycles, both as method and
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explained why I changed methodology
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Table 3.3 summarises, how ethical p
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opportunity to read reports and dis
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ecause the fieldwork needs to be th
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Despite my concerns about possible
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Study One, which I considered to be
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implemented within early childhood
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However, once I had started the dat
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confidential and therefore, as in C
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even more importantly research proc
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likely be at a different place on t
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discernable. However, as can been s
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approached a local centre that had
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(Oakley, 2000). Further, I assert t
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they haven‟t thought about the is
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The number of questionnaires distri
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curriculum in early childhood centr
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and challenges as they did this - t
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and appreciative inquiry was tape r
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4.3.2.4 Interviews During the analy
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clear to me they would use differen
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4.4.2 Critical Conversations One of
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passionate writing” (Ellis & Boch
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4.4.6 Data Analysis Extracting mean
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Chapter Five: Findings from Within
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Prior to the research, staff had pa
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child-initiated. There was, however
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Although being reliant on Māori te
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Nevertheless, as I discussed in cha
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where she had participated in bicul
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5.3.1 Whanaungatanga The teachers i
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Page 183 and 184: 5.4 Case Study Three Case Study Thr
Page 185 and 186: I learnt a lot of Māori - like how
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Page 189 and 190: Similarly, Shani reflected on how p
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Page 193 and 194: Well, we made Māori bread the othe
Page 195 and 196: Chris J: I thought there was a lot
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Page 199 and 200: 6.2 Information about Questionnaire
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Page 205 and 206: 6.4.1 Team or Whole-of-centre Appro
Page 207 and 208: To summarise across the three cases
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Page 211 and 212: their own whāriki and that this is
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Page 215 and 216: What also encouraged teachers to co
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Page 219 and 220: Brodie saw how her initial attempts
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Page 225 and 226: The following week Alison recorded
Page 227 and 228: However, for Case Study One teacher
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Page 235 and 236: Not everyone feels confident to del
Page 237 and 238: We should recognise the important p
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Page 241 and 242: Chapter Seven: Discussion and Concl
Page 243 and 244: The second dimension for Tiriti-bas
Page 245 and 246: ōna tikanga. This thesis has shown
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Page 249 and 250: The success of the three distinct c
Page 251 and 252: Thus, action development is what I
Page 253 and 254: noted Te Whāriki lacks specific co
Page 255 and 256: This continuum depicts movement fro
Page 257 and 258: fearfulness about making mistakes a
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Page 261 and 262: which is why it is in the central p
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Page 269 and 270: Similarly to early childhood centre
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Page 273 and 274: Committee. Finding a balance in wor
Page 275 and 276: 7.9 The Last Word Early childhood t
Page 277 and 278: Piritahi Dining room Piupiu Flax sk
Page 279 and 280: Te Tiriti o Waitangi/ Treaty of Wai
Page 281 and 282: 7. Please put a tick in the box tha
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Appendix B: Te Tiriti o Waitangi (M
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Mana Atua Well-being The health and
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Te Whāriki Goals Reflective Questi
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Appendix D: Ethics Approval 277
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279
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correct te reo Māori me ōna tikan
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Benton, M. (1979). Māori English:
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Cardno, C. (2003). Action research:
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Crotty, M. (1998). Introduction: Th
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Education Review Office (1998). The
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Hansen, J. (2005). On developing an
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Kane, R. (2005). Initial teacher ed
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Revised and expanded from case stud
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Moon, P. (2002). The path to the Tr
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O'Laoire, M. (1996). Developing lan
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Ritchie, J. (2002b). "It's becoming
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Smith, L. T. (1999). Decolonizing m
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Walker, R. (2008). The philosophy o
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