2009 September launched at the University of Waikato.

Transcription

1

2 2002 development of Kei Tua o Te Pae 2003 phase one of the development began Ministry of Education and University of Waikato working with Maori immersion centres 2005 phase two of the development began Developing a philosophy or kaupapa Those involved were kaumatua, professionals in ECE, practitioners, writers group, Ministry of Education and Learning Media 2007 submitted to Learning Media: Named Te Whatu Pokeka 2009 September launched at the University of Waikato.

3 Critical Theory : Founded upon Marxist/socialist understandings Transformation required to expose, confront and challenge disparities, injustices and inequalities - empowering people to liberate themselves from these structures. Challenging hegemony as a way of thinking when oppressed groups take on dominant group thinking and ideas uncritically and as `common- sense, even though those ideas may in fact be counter-productive ****

4 Constructivism/Socio-cultural Theory: Knowledge is validated through located and specific social constructions of the world Linked with reflecting and expressing identity From a constructivist perspective there is no one truth that can be generalized across all communities rather there are multiple truths. (Being Maori - being Maori )

5 Maori immersion Centres with a bicultural philosophy 76% Maori children in auraki programmes 50% Maori children in auraki Programmes 30% Maori children in auraki programmes

6 The Maori child was to remain the focus of the work All views and ideas which emerged from this work were valid Māori knowledge would be privileged Process based on subjectivity.

7 Began with a blank sheet of paper Story telling Kupu whakarite / Metaphors Whakatauaki / whakatauki Literature by Maori and indigenous writers

8 Ta tama ama ariki Blueprint, image, representation, impression - whakapapa Derivative of tama-nui-te-ra, an atua depicted by the sun balance, stability, consistency Chiefly status, devine being riki young shoot connected to a root system; a metaphor for whakapapa

9 Moko oko kopu pu puna patterns, imprint, recurring theme, history and traditions - whakapapa vessel, container, storage place cavity, opening, women s womb birth; kopu a Papatuanuku - death young shoot, early stages of growth, attached to a root system - whakapapa source of life, source of knowledge, origins - whakapapa

10 he kakano ahau i ruia mai i Rangiatea. E kore au e ngaro I am a seed sown in the great Rangiatea. Because of this, I will never be lost

11 Whakapapa They were spiritual, sensitive, responsive and intelligent beings

12

13 Te timatanga ko te kore ko te po na te po ka puta ko te kukune ko te pupuke ko te hihiri Ko te mahara ko te manako ka puta ki te whei ao ki te ao marama Potential evolution Clarity The child has potential. the child learns and grows The Maori child reconciles new ideas with what they already know. They understand

14 Within this tauparapara lay the foundation for kaupapa Maori assessment Potential evolution clarity the Maori child has potential. They come with prior knowledge the Maori child develops and grows within their culture. They learn new things. Satisfaction joy and delight is an affirmation of new understandings. The Maori child is learning and discovering new things, problem solving, obtaining new understandings. Achieving success The child knows. mohiotanga, matauranga maramatanga The child has a way of being mana, wairua, mauri. Adults extend on what children already know. Planning, implementation and evaluation is an educators ways of doing

15

16

17 Te Kore The Creation: The void, the nothingness Conception and birthing: The womb The learning child: A repository of old and new knowledge s

18 Te Po The Creation: Darkness, stirring Conception and Birthing: A child is conceived The learning child: A thought is planted

19 The Creation: A tightening, stretching Conception and Birthing: Tightening, constriction, stretching The learning child: Exploration, searching, probing Te Kukune

20 The Creation: Intensity, patterns of energy Conception and Birthing: Pulsating, patterns of energy are regular The learning child: Intense desire to know, the need for more information Te pupuke

21 The creation: Energy, urgency, dramatic departure is played out Conception and birthing: Patterns of regularity, energy is created by the baby, urgency. A child is born Te hihiri The learning child: Complexity of learning, new knowledge

22 Te mahara The creation: Apprehension, feeling of unease, tension Conception and birthing: Apprehension, trauma as a result of separation The learning child: Frustration, tension, contention as child strives to learn new things

23 Te manako The creation: Yearning, desire to be reunited Conception and birthing: Desire for security and bonding The learning child: Support in the acquisition of new knowledge is required

24 The creation: World of light brings new knowledge, insights Conception and Birthing: Birthing brings new meanings, new beginnings and understandings Te ao marama The learning child: Negotiation, discovery of new knowledge and understandings, empowerment

25 The Image of the Child Ira Atua: Essence of the Gods Ira Wairua: Essence of the ancestors Ira Tangata: Essence of both mother and father

26

27 Links to ancestors that have passed on Links to the gods and creation of the world Te Ira Atua Te Tamaiiti Links to mother and father Te Ira Wairua Te Ira Tangata The sources of mana, mauri, tapu, wairua

28 Key Messages from te Tauparapara The ideas and processes which emerge from the tauparapara and all the discussions are articulated to make clear associations to concepts of growing and learning. It is therefore considered that these children are born complete, with a ways of knowing: Ngā mohiotanga / matauranga / maramatanga which has been influenced by her/his history in time, space and place. The key ideas formulated from the tauparapara creates an image of the Māori child. The child in its journey through to conception is adorned with her/his own mana (potential and spiritual power); mauri (living essence) and wairua (spiritual self) inherited from it s ancestors, from the spirit world of atua. These beliefs link to the notion that a child has a way of being: Te ahuatanga o te tamaiiti. Key concepts of tīkanga Whakaako or teaching and learning within a Māori context promotes that tīkanga Māori be a basis for all learning contexts. This describes the role adults play in the learning and teaching of Māori children or ways of doing: Tikanga whakaako.