Wairua and the relationship it has with learning te reo ... - Clear Net

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Literature Review, Oppression: Academics such as Philip Wexler reporting on the writings of Edmund O’Sullivan and the topic of ‘Transformative Learning’ raise concerns for the “ecological self” and the suffering of a condition he labels “environmental oppression” (Wexler 2002:473). ‘Environmental oppression’ of the self is the restricted and forced development of the student into the physical and mental sides of their natures, balanced development is not encouraged. Bernstein argues that our approved or mainstream sites for education are suffering from a pathological entrenchment that he has labelled the “pedagogic schizoid position” (Bernstein 1996:77,78). Mainstream education defends itself, within the confines of the rational 11 sphere and attempts to cast out alternative ways of doing things by making them not relevant and arguing them into oblivion, this “so called objectivity some insist on is simply a form of arid-abstraction” (Royal 1997:8). If a different world view is presented as a viable base for education and does not fit into a rational framework it is considered invalid (Marsden 1992:136) (Raerino 1999:50)(Tau 1999:20). Bernstein states in relation to the discussion above that “knowledge…is divorced from inwardness and literally dehumanised…what is at stake is the very concept of education itself” (Bernstein 1996:87,88). Education that incorporates an experience of the spiritual, in balance with physical and intellectual approaches to learning is relegated to the alternative therapeutic sites of resistance Bernstein speaks of thus rendering it less valid as a model (Bernstein1996:77). Currently in New Zealand the construction of policy documentation driving education is arrived at from a neo-liberal, market managerial mentality (Irwin 1999:73). This is part of the un-balanced intellectual “dominator culture” (Wexler: 2002:473) that currently infuses all mainstream education systems. This domination saturates through to academic theoretical understandings with the consequence that “epistemological frameworks and assumptions” (Wexler 2002:473) of the 11 Rationality, privileges the cognitive mind as the tool to understand and explain the world (Henry 1999). 14
past are not comfortable with the re-contextualisation processes that are beginning to take shape. Transformative learning becomes relegated to alternative sites and the oppression of mainstream students within pedagogically narrow environments continues. Mātauranga Maori is an epistemology that incorporates the spiritual dimension which makes room for transformative learning. Tau argues that “secular and theological” (Tau 1999:15) knowledge united within a whakapapa template brings wholeness to knowledge. Whakapapa is the “skeletal backbone to our knowledge system” (Tau 1999:20)(Royal 1998a:3) and therefore the paradigm to work from, where “an engagement of the senses with internal or external phenomena” (Aranga 2002:4) is considered legitimate. 15
Page 1 and 2: Wairua and the relationship it has
Page 3 and 4: Contents: 2 Karakia 4 Candidates St
Page 5 and 6: ‘Ko te reo te poutāwha e iri ai
Page 7 and 8: Acknowledgements: I firstly wish to
Page 9 and 10: Background: There are a number of m
Page 11 and 12: Methodological approach: Ethnograph
Page 13: Material from course readers 8 prov
Page 17 and 18: spent discussing language loss, how
Page 19 and 20: Literature Review, Acquisition: Man
Page 21 and 22: Literature Review, Perception: Ethn
Page 23 and 24: (Bohm 1980:36,40,41) is possible. A
Page 25 and 26: Māori practices in the past, where
Page 27 and 28: Discussion, Wairua and Learning: Th
Page 29 and 30: Te Tāhuhu o te Whare nei: Most stu
Page 31 and 32: into the unconscious, coming out th
Page 33 and 34: The student described the changes i
Page 35 and 36: Te Papa o te Whare nei: The ‘Disc
Page 37 and 38: The journey to te taha whenua, wher
Page 39 and 40: Discussion, Wairua and Teaching: Th
Page 41 and 42: The emblem, or tohu, symbolic of th
Page 43 and 44: Glossary: A belonging to Āhei enab
Page 45 and 46: Timatanga beginning Tinana body Tī
Page 47 and 48: Glossary supported by; Kāumatua (2
Page 49 and 50: ***********************************
Page 51 and 52: Appendix 3 51
Page 53 and 54: References: Agar M. (1980) “The P
Page 55 and 56: Christensen I. (1993) “Māori Lan
Page 57 and 58: Goldman J. (1992) “Healing Sounds
Page 59 and 60: Lievegoed B. (1979) “Phases: Cris
Page 61 and 62: Patrick A. (1998) “A Communicativ
Page 63 and 64: Ryan G. & Bernard H. (2000) “Data
Page 65 and 66:
Sykes J.B. (1976) (ed) “The Conci
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Wairua and the relationship it has with learning te reo ... - Clear Net

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