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

2.1 Overview
Chapter Two: Perspectives from the Literature
“We never seem to get beyond step one” (Int: Helen, 13/2/09).
This chapter critiques literature pertaining to implementing Tiriti-based
programmes, starting with definitions of bicultural. It does so because there needs
to be some understanding of this concept in order to realise the essence of Tiriti-
based pedagogy. These definitions are considered both from a general Aotearoa
New Zealand perspective and, more specifically, in relationship to early childhood
education, because that is the focus of this thesis. It is also important to distinguish
between bilingual and bicultural provision, because although they are linked, if
language acquisition is the main consideration different approaches are necessary.
The place of multicultural education is also briefly considered, given that
there is a concern in early childhood education to be inclusive of all ethnicities.
Thus, the extent to which there is tension between bicultural development and
multiculturalism is examined. As has already been stated, a key focus of this thesis
is the implementation of Te Whāriki. Given that early childhood education in
Aotearoa New Zealand is directed by the Ministry of Education, various texts
produced by the Ministry relevant to Te Whāriki are, therefore, critically examined.
These texts are intended to assist early childhood teachers with the implementation
of Tiriti-based curriculum and are thus relevant to this critical appraisal of relevant
literature.
Indeed, it is apparent that literature about indigenous and colonised
bicultural and bilingual education in Aotearoa New Zealand reflects the sentiment
above expressed by Helen – that is, overall progress has been slow. Certainly, this
is the case for early childhood education. What appears to be particularly sparse is
early childhood education literature pertaining to the inclusion of indigenous
cultures into mainstream programmes and this is particularly so when teachers
from the majority or mass culture (Harris, 1994) role model indigenous languages
and world views. In that respect Aotearoa New Zealand appears to be unique.
However, it was apparent in the literature (Ball & Pence, 2001; Moore &
Hennessy, 2006; Reynolds, 1998) that there are programmes, which empower and
enable indigenous groups to learn about their indigeneity through infusing
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