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However, what is occurr<strong>in</strong>g <strong>in</strong> <strong>early</strong> childhood here <strong>in</strong> Aotearoa New<br />

Zealand is different aga<strong>in</strong>. Here we are attempt<strong>in</strong>g to <strong>in</strong>corporate m<strong>in</strong>ority<br />

bicultural practices <strong>in</strong>to ma<strong>in</strong>stream education. In a way, just as Aotearoa New<br />

Zealand leads the rest of the world by provid<strong>in</strong>g Kura Kaupapa Māori schools, so<br />

too is it a leader <strong>in</strong> <strong>in</strong>corporat<strong>in</strong>g <strong>in</strong>digenous culture with<strong>in</strong> ma<strong>in</strong>stream <strong>early</strong><br />

childhood education.<br />

Many overseas studies were affirm<strong>in</strong>g of <strong>in</strong>digenous ethnicity and sought<br />

ways through which cultural knowledge and skills of participants could be<br />

enhanced (Ball & Pence, 2001; Moore & Hennessy, 2006; O'Laoire, 1996;<br />

Reynolds, 1998). These programmes thus offered strategies which could be useful<br />

for develop<strong>in</strong>g Tiriti-<strong>based</strong> <strong>curriculum</strong> <strong>in</strong> Aotearoa New Zealand. One successful<br />

Canadian bicultural/bil<strong>in</strong>gual programme was established by Ball and Pence (2001).<br />

This <strong>in</strong>volved seven collaborative partnership programmes between rural<br />

<strong>in</strong>digenous communities and the University of Victoria. The <strong>early</strong> childhood<br />

teacher education programmes <strong>in</strong>volved a “constructivist model of <strong>curriculum</strong><br />

design and teach<strong>in</strong>g by Elders” (Ball & Pence, 2001, p. 2). The important dimension<br />

of this programme was not so much the <strong>curriculum</strong> design and teach<strong>in</strong>g, but was<br />

<strong>in</strong>stead the fact that Elders were <strong>in</strong>volved <strong>in</strong> shar<strong>in</strong>g their prior experience and<br />

knowledge <strong>in</strong> a collaborative manner. Furthermore, their teach<strong>in</strong>g was driven by<br />

and honoured traditional approaches to pedagogy. What emerges is an<br />

understand<strong>in</strong>g of the importance of <strong>in</strong>volv<strong>in</strong>g whānau Māori <strong>in</strong> implement<strong>in</strong>g Te<br />

Whāriki.<br />

What was notable about the Canadian First Nations Partnership Programs<br />

with Ball and Pence (2001) was that completion rates almost doubled. The<br />

researchers attributed these improved completion rates to the <strong>in</strong>volvement of Elders<br />

<strong>in</strong> “community-<strong>based</strong> <strong>delivery</strong> that enabled community <strong>in</strong>clusion <strong>in</strong> all phases of<br />

program plann<strong>in</strong>g, <strong>delivery</strong>, and ref<strong>in</strong>ement” (Ball & Pence, 2001, p. 26). As well,<br />

they noted that reciprocal partnership, cultural and community <strong>in</strong>put <strong>in</strong>to the<br />

<strong>curriculum</strong> and the students‟ <strong>in</strong>volvement <strong>in</strong> professional development enabled<br />

success.<br />

Similarities can be drawn with the <strong>early</strong> childhood teacher education<br />

programme offered at Waiariki Institute of Technology, Rotorua, Aotearoa New<br />

Zealand. There staff<strong>in</strong>g is ma<strong>in</strong>ly provided by tangata whenua which means that<br />

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