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

Principle Three – Whānau Tangata Family and Community
The concept of family (whānau, hapu, and iwi) and community in the
wider world is an integral part of the early childhood curriculum (R. Walker,
2003). Whānau is a pre-colonisation term which Metge (1995) describes as
variously referring to sibling set, cognitive descent category, and extended family.
The latter, however, is now the most contemporary term. According to Hohepa
(1988), The Native Schools Reports 1850s-1870s showed that “children weren‟t
seen as belonging only to those who directly made them, their parents. They
belonged to the wider whānau” (p. 62). It is generally understood that “from the
moment the mother knows she is pregnant, the baby is a recognised part of the
whānau” (Rimene, Hassan, & Broughton, 1998, p. 99) and there were many offers
of help for the mother from relatives, especially grandmothers and great aunts
(Makereti, 1998). The birth of children was, therefore, extremely important to
whānau as its future depended on the quality of nurturing (Rimene et al., 1998).
Traditionally knowledge of whakapapa (genealogy), tikanga (cultural icons and
norms) and whanaungatanga (relationships) were taught by whānau (Hemara,
2000). The importance of whānau is strongly evidenced in Te Whāriki and is an
integral part of the early childhood curriculum.
Principle Four – Ngā Hononga/Relationships
There is an expectation that children learn and grow through reciprocal,
responsive relationships with people, places, objects and times (R. Walker, 2003).
Hemara (2000) incorporates the notion of being reliant on kinship support in his
description of ngā hononga. In te reo Māori, the term ako means both teaching and
learning, because the relationship is clearly interconnected. Children originally
learnt in the context of the marae through relationships with those older than
themselves. This practice is one where the tuakana (older whānau) assist teina
(younger whānau) to develop (Bird & Drewery, 2000). According to Walker
(2003), in education this involved planning a curriculum based on understanding
Te Tiriti and bicultural practices as well as recognising Māori as tangata whenua
and valuing contributions made by Māori to society. This is in addition to
advocating and supporting Māori in their quest for tino rangatiratanga (self-
determination).
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