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

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On the other hand, Ritchie (2000) states that knowledge without commitment makes it difficult for teachers to implement effective programmes Tiriti-based curriculum. What I have shown is that teachers need more than commitment. They need to make a decision to be the one responsible no matter what to implement Tiriti-based curriculum. Such a decision was made by D from Case Study One and Alison from Case Study Two. Teachers able to develop this sense of commitment and responsibility to Tiriti-based curriculum make an enormous difference (see chapter 6). However, success is much more likely when there is a whole-of-centre approach, as teachers can support one another. In their research Ritchie and Rau (2006b) gave the example of one of their Pākehā kindergarten teachers, Daisy, who recognised and encouraged colleagues when they attempted to implement Tiriti- based programmes. She had shifted “from a lack of confidence and knowledge …towards a role of support and mentoring” (p. 20). Likewise, D from Case Study One (although always committed to Tiriti- based curriculum) found that being involved in the research provided ways for her to change her practice. The key attitude change from a conceptual or philosophical belief about Tiriti-based curriculum enabled the shift that transpired for D as she moved through her fears and concerns and took responsibility for implementing Tiriti-based curriculum. She became accountable or as Bishop (2008) says took ownership. This change was not about her being the supervisor or about valuing the cultures of the children in the centre, which could involve teaching from her own Indian culture. Regardless of the children‟s ethnicity, D assumed responsibility or ownership for Tiriti-based curriculum. Bishop (2008) describes ownership as ensuring the “original objectives of the reform are protected and sustained” (p. 55). In his research Bishop was working with secondary school teachers and their performance with Māori students. His model was based on the belief that “the most important systemic influence in children's educational achievement is the teacher” (Bishop, 2008, p. 49). Ownership occurs when learning is central to classroom exchanges and relationships. In early childhood education settings, this would be when teachers focus upon Tiriti-based pedagogy. 258
Teachers want to include Tiriti-based curriculum, however, practically they fell somewhat short of their ideals, due to the mismatch of what they wanted and what they were able to achieve. Argyris and Schön (1974) discuss the difference between “theories of action which exist as espoused theories and so theories-in-use, which govern actual behaviour” (p. 29). Teachers will be further challenged since Te Whāriki was incorporated into the early childhood education regulations ("Education (Early Childhood Services) Regulations," 2008), making Tiriti-based curriculum mandatory. However, it must be noted that research by Fenech and Sumsion (2007) found that contrary to the idea that regulations can be constraining, there were instances where teachers found regulations were enabling, because “they actively align with the intent and/or processes of regulation” (p. 113). In the case of Tiriti-based curriculum, therefore, it may be useful for teachers to persuade colleagues to implement Te Whāriki because it was mandatory. Although Bown and Sumsion are discussing the Australian context, their stance could be useful in Aotearoa New Zealand. In other words, “the teachers felt the Regulation legitimised their roles, and gave them legal responsibility” (Bown & Sumsion, 2007, p. 44). Leaving aside legal requirements of Te Whāriki, spirituality was one area in particular, early childhood teachers displayed reluctance to include within the curriculum. One solution to incorporate this aspect of Tiriti-based curriculum evolves from the idea of everyday spirituality (Bone, 2008). Bone expressed spirituality as the concept of a “sense of connection” (p. i). I observed that embracing an understanding of everyday spirituality was missing for teachers because they failed to see spirituality already occurred within their practice. What teachers missed was the simple step of merely recognising this phenomenon. By perceiving spirituality from the approach of appreciating what is already in the landscape (and in children‟s sense of everyday wonder), teachers could move from deficit thinking about spirituality being “too hard” to the idea of spirituality being everywhere (Bone, 2008). Furthermore, when either whānau Māori or teachers moved on from a centre, difficulties could arise. It is worth noting that “even when Māori are fully involved in the bicultural process in a mainstream centre, the outcomes are likely to be unique to that context and not transferable to other settings” (Ritchie, 2003, p. 259
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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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to incorporate tikanga they had ide
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Similarly, Shani reflected on how p
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as Peggy feeling unsupported in thi
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Well, we made Māori bread the othe
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Chris J: I thought there was a lot
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the extent to which the programme w
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6.2 Information about Questionnaire
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incorporated some idea of partnersh
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eing desirable, understanding what
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6.4.1 Team or Whole-of-centre Appro
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To summarise across the three cases
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Support from someone knowledgeable
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their own whāriki and that this is
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feature of the ideal bicultural cur
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What also encouraged teachers to co
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me, wash your hands, and come here.
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 231 and 232: did not understand te reo Māori me
Page 233 and 234: informal discussion about implement
Page 235 and 236: Not everyone feels confident to del
Page 237 and 238: We should recognise the important p
Page 239 and 240: only another of many cultures in Ao
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
Page 247 and 248: that was also discussed in chapter
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
Page 259 and 260: and Case Study Three respectively w
Page 261 and 262: which is why it is in the central p
Page 263 and 264: connecting with indigenous people a
Page 265 and 266: and understanding. They reasoned th
Page 267 and 268: education and care centres, the onu
Page 269: Similarly to early childhood centre
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
Page 289 and 290: Appendix D: Ethics Approval 277
Page 291 and 292: 279
Page 293 and 294: correct te reo Māori me ōna tikan
Page 295 and 296: Benton, M. (1979). Māori English:
Page 297 and 298: Cardno, C. (2003). Action research:
Page 299 and 300: Crotty, M. (1998). Introduction: Th
Page 301 and 302: Education Review Office (1998). The
Page 303 and 304: Hansen, J. (2005). On developing an
Page 305 and 306: Kane, R. (2005). Initial teacher ed
Page 307 and 308: Revised and expanded from case stud
Page 309 and 310: Moon, P. (2002). The path to the Tr
Page 311 and 312: O'Laoire, M. (1996). Developing lan
Page 313 and 314: Ritchie, J. (2002b). "It's becoming
Page 315 and 316: Smith, L. T. (1999). Decolonizing m
Page 317 and 318: Walker, R. (2008). The philosophy o
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