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

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inquiry is that something works within every organisation and given that it was clearly apparent that this approach should be explored for this study. Since the 1980s in Aotearoa New Zealand, the mainstream early childhood community has been interested in incorporating Māori world views, language and customs into their curriculum. They formalised this with the introduction of Te Whāriki in 1996. However, teachers have struggled with implementation of this curriculum. This may be attributable to unrealistic expectations, blame, and fear of being seen as being tokenistic. In this thesis, therefore, I propose that appreciative inquiry both as a methodology and as a theoretical framework can be used to enhance the implementation of Tiriti-based curriculum as promulgated in Te Whāriki. Much of the previous research considered Tiriti-based curriculum from a problematic perspective (J. Burgess, 2005; Cubey, 1992; Ritchie, 2002b). Their emphasis appeared to be focussed upon why early childhood teachers were not becoming bicultural. They were, according to the literature, lacking the elements of biculturalism such as commitment, confidence and competence (Ritchie, 2000) that was the promise of Te Whāriki. Indeed, I would say, teachers were considered to be empty vessels in terms of their bicultural knowledge, and it appeared to be believed Te Whāriki could deposit missing knowledge into them (as in Freire‟s (1972) banking model of education). Unfortunately, even this was not effective as Te Whāriki only contains the “what” to bank not the “how” to implement Tiriti-based curriculum as will be explained in later chapters. What this thesis proposes is that early childhood teachers do have strengths around bicultural practices and these can best be unleashed by using a framework that recognises positives. In recognising positives it is worth noting that prior to Te Whāriki some of the Māori world views that are incorporated within principles and strands were already important in early childhood philosophy, beliefs and practices. This can be seen in Whānau Tangata which is an overarching concept whereby early childhood teachers believe and respect children‟s families and communities as being important – the most important aspect of children‟s lives. A basic underpinning of early childhood teachers‟ beliefs is that they are 20
preparing children for life and Whakamana is fundamental to that. Having consideration for the whole child or Kotahitanga is a recognised curriculum approach for children in the early years as is the building of relationships - Ngā Hononga. Manu Whenua, having a place to feel safe, is crucial for children in the early years as is their Mana Atua which is well being. An important aspect of early childhood education is about language and communication - Mana Reo. Likewise is contribution – Mana Tangata and encouraging children‟s exploration – Mana Aotūroa of their environment. It is why overseas early childhood teachers like Te Whāriki: it is a values-based curriculum not subject-based as in the compulsory sector. It is this reason I believe that contributed to the initial acceptance of Te Whāriki: Māori values resonated with early childhood values. An objective of this thesis, then, is to build upon already accepted values by developing an appreciative framework that enables teachers to better implement Te Whāriki both individually and as a team. This involves presenting components of this thesis from a strength-based standpoint, and continually seeking to discover and celebrate what works best. 1.3 Implementing Te Whāriki There is no doubt that early childhood teachers are struggling to implement much of Te Whāriki, but especially Tiriti-based aspects. As a curriculum document it was noted (Clark, 2005; Nuttall, 2003a) that because of its philosophical nature Te Whāriki lacked the what and how of more traditional curriculum (Broström, 2003). In particular, there have been difficulties in implementing Tiriti-based programmes which can be attributed to this philosophical approach of Te Whāriki. In addition, teachers‟ lack of Tiriti-based skills and knowledge, as has been shown by other researchers (J. Burgess, 2005; Ritchie, 2002b), and this study reveals similar findings. Implementing Te Whāriki is, therefore, problematic. Although it is described as a non-prescriptive curriculum, Te Whāriki in practice more closely resembles a philosophy, as will be discussed in chapter 2. It is in chapter 2 that I map Te Whāriki against a widely recognised model of curriculum (McGee, 1997) in order to show the lack of fit. 21
Page 1 and 2: Christine Joyce Jenkin SUPPORTING T
Page 3 and 4: 3.4 Ethics ........................
Page 5 and 6: Appendix C: Comparisons of Early Ch
Page 7 and 8: Attestation of Authorship I hereby
Page 9 and 10: It was extremely providential that
Page 11 and 12: Abstract Te Whāriki, the national
Page 13 and 14: Prologue This thesis is the story o
Page 15 and 16: ead in my room. The freedom to be o
Page 17 and 18: were spoken by some families in the
Page 19 and 20: I was drawn towards those methodolo
Page 21 and 22: educational journey, enrolling in a
Page 23 and 24: means that centres which are parent
Page 25 and 26: 1.1 Overview Chapter One: Backgroun
Page 27 and 28: (all the time). It was from these b
Page 29 and 30: lend of the positive workshop dimen
Page 31: 3. Reality is created in the moment
Page 35 and 36: For early childhood teachers in Aot
Page 37 and 38: However, in order to understand Te
Page 39 and 40: karakia and waiata. In 1989 the Nat
Page 41 and 42: constructing the curriculum were de
Page 43 and 44: contributions to decision making”
Page 45 and 46: Principle Three - Whānau Tangata F
Page 47 and 48: traditional rituals that are still
Page 49 and 50: Action development enabled Tiriti-b
Page 51 and 52: contribution of this thesis are rev
Page 53 and 54: language skills and growing cultura
Page 55 and 56: opposed to the notion of bicultural
Page 57 and 58: Secondly, as previous research (Het
Page 59 and 60: iculturalism. It was found that thi
Page 61 and 62: te reo Māori. The Western Canadian
Page 63 and 64: about Tiriti-based curriculum and t
Page 65 and 66: I would argue, therefore, that this
Page 67 and 68: directed by Margaret Carr and Wendy
Page 69 and 70: implement Te Whāriki (May, 2001; N
Page 71 and 72: effective practices, additionally,
Page 73 and 74: was anxious to avoid both the prepa
Page 75 and 76: At first glance there seems to be a
Page 77 and 78: 2.3.2 Philosophy From the start it
Page 79 and 80: The implementation of Te Whāriki e
Page 81 and 82: place to develop an early childhood
Page 83 and 84:
particularly relevant for Tiriti-ba
Page 85 and 86:
which had also been examined from a
Page 87 and 88:
e learnt like a curriculum subject
Page 89 and 90:
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
Page 107 and 108:
with the research, either directly
Page 109 and 110:
The first one I read was by Madelin
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do good research is to solve real p
Page 113 and 114:
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
Page 127 and 128:
Despite my concerns about possible
Page 129 and 130:
Study One, which I considered to be
Page 131 and 132:
implemented within early childhood
Page 133 and 134:
However, once I had started the dat
Page 135 and 136:
confidential and therefore, as in C
Page 137 and 138:
even more importantly research proc
Page 139 and 140:
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
Page 155 and 156:
and appreciative inquiry was tape r
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4.3.2.4 Interviews During the analy
Page 159 and 160:
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
Page 165 and 166:
4.4.6 Data Analysis Extracting mean
Page 167 and 168:
Chapter Five: Findings from Within
Page 169 and 170:
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
Page 175 and 176:
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
Page 183 and 184:
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
Page 189 and 190:
Similarly, Shani reflected on how p
Page 191 and 192:
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
Page 215 and 216:
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
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enough in te reo Māori to offer th
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Bring Māori people into the centre
Page 225 and 226:
The following week Alison recorded
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However, for Case Study One teacher
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The emerging point is that sustaini
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did not understand te reo Māori me
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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
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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
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which is why it is in the central p
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connecting with indigenous people a
Page 265 and 266:
and understanding. They reasoned th
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education and care centres, the onu
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Similarly to early childhood centre
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Teachers want to include Tiriti-bas
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Committee. Finding a balance in wor
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7.9 The Last Word Early childhood t
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Piritahi Dining room Piupiu Flax sk
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Te Tiriti o Waitangi/ Treaty of Wai
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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
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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