Maori-medium education: current issues and challenges

2014

He mihi aroha tēnei ki a kōrua, ōku tīpuna, ki tōku karani pāpā a Taukiri Aperahama kōrua ko tōku karani māmā a Ani mō ō kōrua aroha, ā kōrua poipoi, ā kōrua manaaki, ā kōrua mahi arahi i tēnei mokopuna wereiweri ā kōrua i roto i tēnei ao hurihuri. Nā te pupū ake o te aroha, me te tangi hotuhotu tonu o te ngākau ki a kōrua tahi he hiahia nōku ki te tuku i tēnei whakatutukitanga āku ki a kōrua tahi hei tohu aroha ki a kōrua. Maungapiko rāua ko Tikorangi ngā maunga, Ko Waitiki te awa, Ko Pārengarenga te moana, Ko Kurahaupō rāua ko Mamari ngā waka, Ko Te Mingi rāua ko Te Hapua ngā marae, Ko Pohotiare te hapū, Ko Ngāti Kurī te iwi. rangahau nei. Nā ā koutou mahi i whakamana ai, i whakatauira ai, i whakarangatira ai tēnei rangahau. Kāhore i ārikarika ngā mihi o te ngākau. Ki a kōrua, ki ōku rangatira i noho mai ki te whakahoki kōrero i roto i ngā uiuitanga, ahakoa te whakapōreareatanga o tēnei mahi i kaha tautoko mai. Nā ā kōrua tautoko mai i ahei tēnei rangahau ki te whakatātūtū i te rētotanga o te kaupapa, ki te tiu i te rangi hoki. He taonga te katoa o ā kōrua kōrero, he rangatira hoki. Kāti, korekore rawa e mimiti te mihi pūmau ki a kōrua, ki ōku rangatira mō ā kōrua tautoko mai i tēnei kaupapa whakahirahira. Kāti, me huri pea aku mihi ki ōku kaitohutohu, ki a Winifred Crombie rāua ko Diane Johnson, nā kōrua ahau i tohutohu, i arahi, i poipoi i roto i te roanga ake o tēnei hīkoitanga. Ki a koe Winifred, kāhore he tangata i kō atu i a koe mō te tohutohu tangata, mō te tuhituhi hoki puta noa i tēnei motu whānui. He wahine ū pūmau ki āu mahi i te ao, i te pō, he wahine aroha hoki ki te tangata Māori kia eke ai ia ki ngā taumata o te nanaotanga. Nō reira, e te kuia nāu āhau i akiaki, i whakatō te whakaaro hoki ka taea e tēnei weriweri te mahi tēnei mahi, nā aua akiakitanga i whakapono ai ahau. Nō reira, kāhore i ārikarika ngā mihi manahau ki a koe mō ōu tohungatanga ki ēnei tū mahi. Tuarua, ki a koe Di, e tika ana kia mihia koe mō ō hūmarietanga, kīhai te iwi whānui i mōhio ko koe tētahi i kaha tautoko mai i te hunga Māori e whakaako ana i te reo Māori. Kāhore he aha ki a koe ki te whāngai i ō pūkenga, i ō pūmanawa, i ō mōhiotanga ki te whakaako, ki te hunga Māori, ehara koe i te wahine kaiponu, kāo, he wahine marae kē. Nō reira, me mihi ērā āhuatanga ōu ka tika. Me whai whakaaro ka tika te hunga tautoko-ā-pūtea, arā, ki Ngā Pae o te Māramatanga, ko tōku kura anō hoki, ki Te Pua Wānanga ki te Ao, nā kōrua ahau i tautoko kia tutuki pai i ngā mahi uiui, i ngā mahi rērere haere. Kāti, nei rā te mihi hihiko ki a kōrua i hāpai nei i te hunga nanao kia whakatutuki pai i ngā whakaritenga mō te painga o tō tātou iwi Māori. Ki aku hoa mahi o te Aka Reo, o Te Pua Wānanga ki te Ao, otirā, o Te Whare Wānanga whānui, koutou katoa i pīkau i ngā mahi i a au e ngaro ana, tēnā rawa atu koutou. Ki taku hoa, ki a Hēmi Whaanga, nāu i whakapau kaha ki te whakatikatika -viiii ngā hapa, ki te āta whakaraupapa mai kia tōtika ai te whakatakoto o tēnei tuhinga, kāhore he mutunga o te mihi manahau e te hoa. Ki taku hoa hoki, ki a Louise Tainui me tō kaha tautoko mai i a au i roto i tēnei mahi, nei rā te mihi maioha ki a koe. Ki Te Amokapua, ki a Linda Tuhiwai Smith mai i te tīmatanga i kaha tautoko mai koe i a au i roto i ngā piki me ngā heke, i whakapono mārika ka eke. Nō reira, e te māreikura o te ao Māori kāhore i ārikarika ngā mihi mahana ki a koe me āu mahi rangatira. I pupū ake te whakaaro, te aroha hoki ki tōku māmā, nō reria, ki te whakaruruhau, ki te pou whirinaki o te whānau, o te hāhi hoki, tēnā rawa atu koe me āu tautoko mai i a au i roto i aku mahi nanao. Mōhio pai ahau he pai ake ki a koe mehemea ka whakawhiwhia tētahi tūranga i roto i te hāhi i te whakawhiwhia kairangi. Heoi, kāhore e taea te pēhea koirā tāku i whai ai. Tae rawa atu ki tōku whānau, ki aku tamariki pūmau, ki a Ani, koutou katoa ko Riki, ko Mere, ko Tāmati, ka hoki ngā whakaaro ki ngā wā i whakatoi mai koutou i a au, me te pātai, "Māmā, ka taea e koe te tiaki i ngā mokopuna?" Engari, ka tere whakahoki mai koutou, "Kāo, kei te pōkea au e te mahi, me aro atu ahau ki taku tuhingaroa". Kātahi, ka kata mai koutou me te mōhio he aha taku whakautu i mua i te pātai mai o te pātai. Ahakoa ērā whakaaro ōku, ērā kōrero āku kua korekore rawa au e huri taku tuarā ki a koutou, ki aku mokopuna ātaahua anō hoki. Ko koutou katoa tōku oranga, mō koutou katoa tēnei mahi hei tirohanga ā tōna. Me mutu ake aku mihi ki tōku hoa tāne, ki a Piripi, ki tōku hoa whaiwhai, ki tōku hoa piri, he roa koe e tautoko ana i te weriweri nei e whaiwhai ana i ēnei tūāhuatanga kia eke ai ki ngā taumata o te Whare Wānanga. Nō reira, e taku hoa aroha pūmau a Piripi, ko koe te mea i rongo i ngā auētanga, ko koe te mea i mātakitaki i tāu wahine e poikaikaha ana i ētahi wā, ka mutu, ko koe te mea i aroha, i manaaki mai, nō reira, e kore rawa e mimiti te aroha, te mihi ki a koe. Kāti, kua tae tōku waka ki uta, kua heke te werawera, kua tangi te tangi, kua mahia ngā mahi, kua mihia ngā mihi me tuku tēnei rangahau kia rere, kia haere hoki, engari, ko te tūmanako ka whai hua, ka whai māramatanga hei painga mō te reo Māori, otirā, mō te iwi Māori hoki. Mauri ora!! Critical Review of Selected Literature on Developments in the Teaching and Learning of Additional Languages since the end of the 18 th Century 2.1 'very basic' or 'in a simple way'. Nor did they include any reference to speed of delivery or assistance. Furthermore, no reference was made to micro-functions (e.g. introduction) or the content of communication (e.g. personal information). These are referred to in the AOs themselves. Reporting on a survey of a sample of teachers of te reo Māori in English-medium secondary schools 3.1

International Journal of Leadership in Education, 2016

This paper discusses expectations, policies and practices that currently underpin education within the New Zealand context. It acknowledges the ongoing failure of this policy framework to positively influence reform for Indigenous Māori students in regular, state-funded schools and highlights the need for extensive change in the positioning and expectations of educators if Māori learners are to realise their true potential. The paper then considers leadership models to reimagine and lead a transformative educational reform that aims to include the aspirations and contributions of all members of the school's communities, especially those who have historically been marginalized. Finally it considers the implications of this model for international application. The New Zealand context Achievement disparities, between specific groups of students in New Zealand, continue over time to be well documented within regular, state-funded schooling. Even though these groups of students are clearly identified both nationally and within schools, little has effectively disrupted this trend or promoted significant positive change (Auditor-General, 2012; Berryman, 2008). The Program for International Student Assessment (PISA) testing across the Organization for Economic Cooperation and Development (OECD) countries continues to show New Zealand's education system as one that delivers high quality but low-equity, in terms of education outcomes (Organisation for Economic Cooperation and Development, 2009). Low-equity systems have students who are being underserved by the education system. Although PISA highlights the marginalization of groups of students specifically in education, in New Zealand this is neither a recent phenomenon nor is it confined to education (Bishop, Berryman & Wearmouth, 2014). Descriptions of high quality and low-equity education systems, driven by deficit-oriented approaches, are familiar to educators across the world (Sleeter, 2011). The learners disproportionately underserved in New Zealand's secondary-schools continue to be Māori.

This paper considers data from recent research which illustrates the ways in which tamariki (children), whānau (families) and educators are integrating the use of the Māori language within their everyday educational interactions, as mandated by the bilingual New Zealand early childhood curriculum, Te Whāriki (Ministry of Education, 1996). Languages reflect cultures, expressing our deeper meanings and representations. Inscribed within verbal and non-verbal languages are our ways of being, knowing and doing (Martin, 2008). Jeanette Rhedding-Jones has inquired in her Norwegian multicultural context as to " What kinds of constructions are the monocultural professionals creating for cross-cultural meetings and mergings? " (2001, p. 5). What follows is an exploration of strategies by which Māori ways of being, knowing and doing are being enacted through the medium of te reo in early childhood centres.

Revitalizing the Māori Language, 1999

This report outlines with a succinct but authoritative and realistic review and commentary on local developments, policies and issues impacting on Māori language revitalization at the time it was written, with reference to what could profitably be learned from some overseas experience in promoting the protection, maintenance or revitalization of indigenous and minority languages. The review and commentary concentrates on the ways in which educational initiatives could support, facilitate, influence, enhance or strengthen the regenesis of a language in a community setting, along with the inherent limitations of such initiatives, and external constraints on their success or effectiveness.The work was originally prepared for the Māori Development Education Commission in 1999. When the Commission was disbanded by the incoming government after the General Election that year, the report was embargoed. Copies secured under the Official Information Act were widely circulated, however, and the embargo was later removed, but the report was never distributed officially. This file is a copy of the final draft as submitted by the authors to the Commission.

2016

Current educational policies and practices in AotearoafNew Zealand were developed and continue to be developed within a frameiuork of power imbalances, which effects Maori the greatest. An alternative model that seeks to address indigenous Maori aspirations and Treaty of Waitangi guarantees for self determination is presented here. This model suggests how a tertiary teacher education institution might create learning contexts wherein power-sharing images, principles and practices will facilitate successfid participation by Maori students in mainstream classrooms. This model constitutes the classroom as a place ivhere young people's sense-making processes (cultures) are iri'corporated and enhanced, where the existing knowledges of young people are seen as "acceptable " and "official " and where the teacher interacts with students in such a way that neiu knowledge is co-created. Such a classroom will generate totally different interaction and participatio...