Kia ora koutou. It is great to have the opportunity to contribute to Ako. I am really pleased that this issue is focussed on language, as it is top of mind for me. As I write, I am transitioning into the role of President after being a teacher at Ross Intermediate. During 2019, I helped lead the development of our local curriculum, and the downside to my new role is that I won’t be there to help with the implementation of it – but I back our team at school. Language became a central concept as we went through our process. We asked all the big questions – what is a curriculum, what should tamariki be learning, what is the role of parents, what is our role in preparing ākonga for high school? – and after all that, we agreed that a local curriculum needs to put ākonga at the centre. By this, we didn’t mean generic ākonga – I’m not sure if those even exist. What we meant is that we had to develop a curriculum to meet the needs of every ākonga we are lucky enough to have come through our door. This required us to start from
Ko Manawaru, Matiti, Maungahaumia, Ahititi, Hikurangi me Rangipoua ngā maunga. Ko Te Ārai, Maraetaha, Waipaoa, Waihirere, Waiapu me Hāparapara ngā awa. Ko Horouta, Tākitimu me Mātaatua ngā waka. Ko Manutuke, Muriwai, Mangatu, Parihimanihi, Whareponga, Tū Auau me Otuwhare ngā marae. Ko Ngāti Kaipoho, ko Rangi i Waho Matua, ko Ngāti Taua, ko Ngāti Kohuru, ko Te Aitanga-a-Mate, ko Ngāti Rangi, ko Te Whānau-a-Rutaia ngā hapu. Ko Rongowhakaata, ko Ngāi Tamanuhiri, ko Te Aitanga a Mahaki, ko Ngāti Porou, ko Te Whānau-a-Apanui ngā iwi. Ko Kiana Ria Renata-Kokiri toku ingoa. 17 oku tau. Ko Manutuke taku tūrangawaewae. Child of the mist, Tame Iti, says that “history has woven us together. We are the basket, the kete, that holds the future!” As a young Māori woman, I have experienced both mainstream and kura kaupapa education. School is often a difficult and confusing time for me. I often question its purpose. Referring to our country’s curriculum, Dr Muriel Newman states that “the vision statement affirms that young people will work to create an Aotearoa New Zealand, in which Māori and Pākeha recognise each other as full Treaty partners.” I don’t believe this statement has any truth. Even in the kura kaupapa setting in
Kia ora e hoa mā. This winter 2019 issue of Ako focusses on community and the different ways it is evidenced within education. There are many quotes about the power of community but one that really resonates with me is this from Meg Wheatley, an American writer and management consultant with expertise in organisational behaviour: “There is no power for change greater than a community discovering what it cares about.” When I think about community, I think about the many different communities that I have the privilege to be a part of, many of whom are focussed on enabling positive change within education. There’s the community that is NZEI Te Riu Roa, made up of members from across the education landscape – we know the power of the collective, we know that all of us working together to achieve a common goal is so very powerful, we know that the whole is greater than the sum of its parts. This year, we have seen proof of this – and we can be proud of how we have taken the wider community of Aotearoa with us. There’s the community that is NZEI Te Riu Roa, made up of members from across the education
Children do not exist in isolation; their lives are embedded in families, communities and societies. Nested within these communities are the schools and early childhood education (ECE) services children attend. When I was a child, my experience was of little interaction between schools and their communities. Looking back, this seems due to the culture of practice within schools, more than the school gates. In the intervening years, writers like Bronfenbrenner1 have drawn our attention to the complex influences of environments – both immediate and more remote – on development and the value of creating meaningful reciprocal connections between the different groups and settings that children are part of. Today we see attention to the role of communities reflected in our curriculum documents. “Family and Community/Whānau Tangata” is one of the principles of the early childhood curriculum, Te Whāriki, along with the expectation that each ECE service will use the curriculum “as a basis for weaving with children, parents and whānau its own local curriculum of valued learning, taking into consideration also the aspirations and learning priorities of hapū, iwi and community”. For kura and schools, Te Marautanga notes that for learners to succeed, the school, the home, hapū, iwi and community
When my mother and I first arrived in New Zealand, she was 22 and I was four. We didn’t know anyone or anything. We had to learn how to use public transport, ATMs, how to buy groceries and clothes, pay bills – all while learning a whole new language. This was very overwhelming and isolating. There’s a common misconception that the struggles of refugees end when they are granted asylum. This couldn’t be further from the truth. Settling in a new country is difficult enough – but add a background of forced migration, having to navigate foreign languages, cultures and systems while healing with trauma and you have a plethora of new challenges to contend with. When we settled into our new home in Hamilton, there was one other Afghan family in the area who welcomed us with open arms. Having people from the same country, speaking the same language and believing in the same religion was invaluable – especially in those first few years when everything was so new and unfamiliar. Their presence was a great source of strength and comfort. We were able to keep in touch with our culture and keep our traditions alive because we had people to share them
Australia is home to more than 250 distinct Aboriginal and Torres Strait Islander Nations – diverse geo-cultural communities, each with their own traditional languages, customs and connections to Country/place. Today, Aboriginal and Torres Strait Islander people continue to identify with the unique groups that they have belonged to since time immemorial. Australia’s colonial history has caused displacement of Aboriginal and Torres Strait Islander peoples from their Traditional Lands, as well as separation of families and communities. This has resulted in complex and varied definitions of community. According to The State of Reconciliation in Australia report (2016), building mutually trusting and respectful relationships between Aboriginal and Torres Strait Islander communities and the wider Australian community is integral to fostering a stronger future of reconciliation (the strengthening of relationships between Aboriginal and Torres Strait Islander peoples and non-Indigenous peoples, for the benefit of all Australians) across the nation. While the Australian Curriculum mandates that all Australian students learn about Aboriginal and Torres Strait Islander cultures and perspectives,there is limited guidance on how to build relationships with local Aboriginal and Torres Strait Islander communities. Narragunnawali: Reconciliation in Education, a Reconciliation Australia initiative, supports Australian schools and early learning services to develop environments that foster a higher level
It is widely acknowledged that engaging whānau and community in educational activities that support the learning of their children is mutually beneficial. It is also acknowledged that this is not always straightforward. Engaging parents, whānau and hapori (communities) can be complex given the range of dominant cultural perspectives frequently embedded within the educational conundrum. To make this partnership for learning possible, it is necessary to recognise that the system has a long history of not being open to working together with whānau and hapori as equal partners. Addressing this imbalance is a shared responsibility. We can gain insight by looking at other educational contexts that have successfully facilitated wider engagement. A recent overseas study1 explored how an Indigenous intervention programme delivered in British Columbia, Canada, was able to be authentically implemented in diverse communities. The study uncovered three notable themes to fostering the active engagement of family. The first theme, overcoming mistrust, involves understanding the history of the situation. It involves working hard to gain trust and reflecting on one’s own possible personal biases and privileges. The second theme, being willing to reach out and build relationships, is about nurturing relationships with cultural leaders in the community, offering choices and
When researching a good kura for our older son, we sought a school with genuine commitment to biculturalism and the environment, a diverse roll with ngā ākonga from a variety of backgrounds, and modern systems for encouraging positive behaviour.
The trouble with “inclusive education” is that it can become a slogan, a mantra, a label for government policy, that imposes extra burdens on teaching professionals. At the Human Rights in Education Trust, we believe it’s helpful to ground the purpose, practices and commitments to inclusive education in more fundamental norms.
When we think about diversity, and who we mean when we talk about diverse people, depends a lot on who and what we think of as normal.