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

Secondly, as previous research (Heta-Lensen, 2005; Ritchie, 2002b;
Ritchie & Rau, 2006b) has specified, the most authentic and best way to implement
Tiriti-based curriculum is in consultation and collaboration with whānau Māori. In
this way the effects on Māori people and culture can be safeguarded from the
impact of monocultural teachers. This project is about finding ways for
monocultural teachers to expand their knowledge and skills to become bilingual
and Tiriti-based. The deficit connotations surrounding the notion of biculturalism
is a reason, then, to utilise the phrase Tiriti-based curriculum rather than
biculturalism, as was discussed in the Prologue.
During any consideration of definitions of Tiriti-based curriculum, the
common theme of Te Tiriti partnership between Māori and non-Māori becomes
evident, including being contained within documents from the Ministry of
Education. In one of these it was stated (1999) in regard to self-review in early
childhood education that “the other touchstone of a quality improvement system is
the principle of partnership inherent in Te Tiriti o Waitangi. Government
acknowledges the unique place of Māori as tangata whenua in New Zealand and is
committed to Māori education” (p. 6). Partnership is one of the three principles of
Te Tiriti o Waitangi (New Zealand Royal Commission on Social Policy, 1988) and
this is reflected in Article One. Article One concerns promoting partnership in
decision making and it does so by welcoming whānau Māori, valuing input from
Māori, consulting with Māori, and considering Māori values (Wilson, 2002).
However, Durie (2001) warned that although biculturalism can be seen as
partnership, this could lead to exploitation of the Māori partner who may receive
no benefits from it. This theme was also explored by Johnston who makes the
point that biculturalism “incorporates two very distinct approaches for the inclusion
of Māori in the education system” (Johnston, 2001, p. 12). She describes the first
approach as being Māori-friendly. In this approach the educator makes a personal
choice about including Māori culture, often in order to reduce prejudice and
discrimination. Proponents of this approach reasoned that this would eventually
lead to Māori enjoying better educational achievement due to an improved positive
self-image. Pākehā, however, remain in control.
As Johnston notes: “Māori-friendly positions are weak because they are
more about creating comfort zones for Pākehā to safely navigate potential cultural
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