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

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I think it should be a multi cultural curriculum. I don‟t think it is realistic to think bi-, with all other cultures blending/coming into NZ more and more (Asian, Pacific etc) (R. 400). We have many families attending our centre from other cultural backgrounds than Māori. There is a need for their voices to be heard (R. 205). ERO AKA etc need to accept where our kindy is at in working with biculturalism in a multicultural world (R 405). The notion of multiculturalism, Stuart (2002) contends, is a description of the many ethnicities in Aotearoa New Zealand, whereas biculturalism is about politics and power sharing. D, from Case Study One, explained from a practitioner‟s viewpoint, the political importance of implementing Tiriti-based curriculum: I think politically. Let me put a politically very correct statement. I‟m responsible to deliver the bicultural curriculum. I‟m not saying I‟m not responsible for multicultural curriculum because if a child comes; but even if I don‟t have any Māori children, I‟m still responsible to deliver bicultural curriculum. But if I don‟t have Indian children, perhaps it‟s my choice whether to give them that culture if I know it. But even irrespective of the ethnicity of the children within my centre I‟m responsible to give that bicultural curriculum. It‟s my responsibility (FG: D, 15/12/08). Some teachers disregarded the political obligation enshrined within Tiriti- based curriculum and opted for multiculturalism instead. The demographic profile of the centre appeared to be a factor: In our centre we have a Pākehā high ratio. 95% Pākehā, 2% Asian, 2% Māori 1% other. We do find that parents are not interested in things Māori and they believe we live in a multicultural society not bicultural. We struggle with our bicultural programme (R. 407). Whilst it is important to acknowledge all ethnicities in an early childhood education programmes this does not mean that Tiriti-based focus should be replaced. It is possible to build bicultural partnerships and also acknowledge the many ethnicities of children attending the centre. It is important, however, that in our desire to be inclusive of all groups, Māori are not marginalised. As Chile (2000) states: Māori feel threatened by multiculturalism. The bicultural promise has not been delivered. Aspiration towards building a multicultural, without first realising the bicultural, partnership just adds to the number of threats to the bicultural partnership arrangement. It threatens to consign Māori to the position of an ethnic group and marginalise te ritenga Māori as 226
only another of many cultures in Aotearoa New Zealand. This fear is legitimate and justified. (p. 65) Establishing a sound relationship between Māori and the Crown is our first priority in Aotearoa New Zealand. From that platform, relationships with other ethnicities can be forged. This was recognised by the following respondent: We live in a multicultural society. We have to be aware of meeting the needs of all children. We follow Māori culture/tikanga all the time. However, we are not opposed to learning from others and teaching it also (R 136). This is consistent with the Ministry of Education (1996) which states that “the early childhood curriculum supports the cultural identity of all children, affirms and celebrates cultural differences, and aims to help children gain a positive awareness of their own and other cultures” (p. 18). In summary, there were many troubling agendas for research participants as they sought to implement Tiriti-based pedagogy. My impression, born from ongoing observations carried out across three case studies, and honed by careful analyses of the various forms of qualitative data which were gathered, enabled me to conclude that there was a great deal of good will, willingness, and determination to implement te Tiriti based curriculum successfully. Teachers not only wanted to implement Tiriti-based curriculum but also wanted to do so successfully and they made attempts to build their confidence whilst doing so. This study has demonstrated that Tiriti based curriculum can best be implemented when a whole-of-centre approach is used. Furthermore, inviting Māori co-construction and empowering existing passionate leadership (or growing it as necessary) is also essential. As well, an intentional strategy for ensuring ongoing professional development is required because that will grow confidence in staff and will enable them to clarify and surmount most challenges. Working from a positive stance empowers teachers so that they overcome their fears and find the courage with which to successfully implement Tiriti-based curriculum. As centres build relationships with whānau Māori they become more able to weave their unique whāriki together. But realistically Tiriti-based curriculum is always going to be a struggle until Aotearoa New Zealand is truly bicultural. As one of the participants in Ritchie‟s (2002b) research remarked. “The only way it‟s going to happen…is by 227
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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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kindergarten fathers responded to t
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5.4 Case Study Three Case Study Thr
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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 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 219 and 220: Brodie saw how her initial attempts
Page 221 and 222: enough in te reo Māori to offer th
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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 233 and 234: informal discussion about implement
Page 235 and 236: Not everyone feels confident to del
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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
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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
Page 271 and 272: Teachers want to include Tiriti-bas
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
Page 283 and 284: Appendix B: Te Tiriti o Waitangi (M
Page 285 and 286: Mana Atua Well-being The health and
Page 287 and 288: 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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