11

pushing the boundaries for changehonoring the child, honoring equity

4th international conference11th - 14th November 2004

From the Margins to the Centre: Repositioning Māori at the centreof early childhood education in

Aotearoa/New Zealand.

Dr. Jenny Ritchie, University of Waikato Cheryl Rau, University of Waikato

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Overview of WorkshopOverview of Workshop

Content:Content:

Colonisation as contextColonisation as context Early childhood Early childhood

education as education as decolonisationdecolonisation

Research designResearch design NarrativesNarratives Workshopping ideasWorkshopping ideas

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Legacy from the PastLegacy from the PastTe Tiriti o Waitangi:

Allowed for British governance, and in exchange guaranteed to Maori the protection of their: •lands•resources•rights•belief systems•and self-determination

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Impacting RealitiesImpacting RealitiesAssumption of Assumption of

sovereignty by the sovereignty by the CrownCrown

Maori were increasingly Maori were increasingly marginalized from marginalized from decision-making with decision-making with consequent losses of:consequent losses of:– lives lives – lands lands – languageslanguages– and spiritual and and spiritual and

physical wellbeingphysical wellbeing

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Education as Agent of Education as Agent of ColonisationColonisation

Māori were subjected to processes that Māori were subjected to processes that disregarded their ways of being and knowing, disregarded their ways of being and knowing, as contained within their language and as contained within their language and tikanga (cultural practices) (Durie, 1999). tikanga (cultural practices) (Durie, 1999).

Dominant cultures have controlled Dominant cultures have controlled educational discourses, silencing those on the educational discourses, silencing those on the margins (Delpit, 1988) margins (Delpit, 1988)

Early childhood education is a site of cultural Early childhood education is a site of cultural transmission, within which discourses of transmission, within which discourses of racism and colonisation are inadvertently racism and colonisation are inadvertently perpetuated (Canella, 1997, 1999, 2000). perpetuated (Canella, 1997, 1999, 2000).

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Moving beyond colonisationMoving beyond colonisation

Requires major transformation of colonial Requires major transformation of colonial institutions – power sharing, multiple perspectivesinstitutions – power sharing, multiple perspectives

Kaupapa Māori describes the practice and Kaupapa Māori describes the practice and philosophy of living by Māori cultural values, and philosophy of living by Māori cultural values, and as such is also a vehicle of decolonisation, as such is also a vehicle of decolonisation, underpinning Māori conscientisation, resistance underpinning Māori conscientisation, resistance and transformative praxis within education (Smith, and transformative praxis within education (Smith, 1997). 1997).

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Early childhood education as Early childhood education as transformative sitetransformative site

The early childhood sector has been The early childhood sector has been particularly progressive in its readiness to be particularly progressive in its readiness to be responsive to Māori concerns, although this responsive to Māori concerns, although this progress hasn’t been achieved without progress hasn’t been achieved without ongoing tensions and debate (May, 2001). ongoing tensions and debate (May, 2001).

Early childhood centres provide the potential Early childhood centres provide the potential for intergenerational involvement, enhancing for intergenerational involvement, enhancing transformative possibilities.transformative possibilities.

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Te Whāriki Te Whāriki

The expectations of adults are powerful The expectations of adults are powerful influences on children’s lives. If adults influences on children’s lives. If adults are to make informed observations of are to make informed observations of children, they should recognise their own children, they should recognise their own beliefs, assumptions, and attitudes and beliefs, assumptions, and attitudes and the influence these will have on the the influence these will have on the children (p. 30). children (p. 30).

The early childhood curriculum The early childhood curriculum actively contributes towards actively contributes towards countering racism and other countering racism and other forms of prejudice (p. 18). forms of prejudice (p. 18).

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Te Whāriki recognises:Te Whāriki recognises:

New Zealand is the home of Māori language New Zealand is the home of Māori language and culture: curriculum in early childhood and culture: curriculum in early childhood settings should promote te reo and ngā settings should promote te reo and ngā tikanga Māori, making them visible and tikanga Māori, making them visible and affirming their value for children from all affirming their value for children from all cultural backgrounds (p. 42) cultural backgrounds (p. 42)

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Implementing Te Whāriki?Implementing Te Whāriki?

(93.1 %) of early childhood teachers working (93.1 %) of early childhood teachers working in services other than Kōhanga Reo, the in services other than Kōhanga Reo, the Māori immersion centres, are not Māori Māori immersion centres, are not Māori (Ministry of Education, 2004)(Ministry of Education, 2004)

Māori colleagues, who unlike their PākehāMāori colleagues, who unlike their Pākehā colleagues, are bicultural, are repositories of colleagues, are bicultural, are repositories of the expertise required to implement Te the expertise required to implement Te WhārikiWhāriki

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Two interwoven projectsTwo interwoven projects

Whakawhanaungatanga – partnerships in Whakawhanaungatanga – partnerships in bicultural development in early childhood bicultural development in early childhood care and education (Jenny Ritchie and care and education (Jenny Ritchie and Cheryl RauCheryl Rau

Māori perspectives on pathways to building Māori perspectives on pathways to building bicultural capacity in early childhood care bicultural capacity in early childhood care and education (Cheryl Rau)and education (Cheryl Rau)

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Research DesignResearch Design

Data drawn from the narratives Data drawn from the narratives of:of:

– early childhood teachersearly childhood teachers– professional development professional development

providersproviders– iwi (tribal) education authority iwi (tribal) education authority

educatorseducators– and teacher educatorsand teacher educators

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Collaborative processesCollaborative processes

Co-design and co-Co-design and co-theorising, utilisingtheorising, utilising

– Whakawhanaungatanga Whakawhanaungatanga (relationships)(relationships)

– kanohi ki te kanohi kanohi ki te kanohi (face-to-face) (face-to-face)

– korero (dialogue) korero (dialogue)

– hui (meetings) hui (meetings)

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WhakamanaWhakamana

*Kia ora, I've been having a bit of a think before *Kia ora, I've been having a bit of a think before replying to this topic. I think one of the biggest replying to this topic. I think one of the biggest values of Māori that we can value is Māori values of Māori that we can value is Māori themselves.themselves.

– positions Māori people as central to positions Māori people as central to educationeducation

– consistent with Kaupapa Māori theory, consistent with Kaupapa Māori theory, prioritising and affirming Māori knowledge prioritising and affirming Māori knowledge and belief systemsand belief systems

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Tikanga – Māori protocolsTikanga – Māori protocols

*Not having food as a play material at the centre. *Not having food as a play material at the centre. The reason being that kai is kai and is not to be The reason being that kai is kai and is not to be played with. We do not use any food products at played with. We do not use any food products at all. Playdough is replaced by two types of clay, all. Playdough is replaced by two types of clay, sawdust dough, plasticine (you can get some sawdust dough, plasticine (you can get some really great plasticine these days!) and we are really great plasticine these days!) and we are continually looking for other alternatives. I hear continually looking for other alternatives. I hear that bees wax is also great for the tamariki to use. that bees wax is also great for the tamariki to use. We don't use corn flour for fingerpaint but find We don't use corn flour for fingerpaint but find other alternatives.other alternatives.

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Tapu and noaTapu and noa

Ensure spiritual wellbeing Ensure spiritual wellbeing is maintainedis maintained

Tapu is a state of Tapu is a state of heightened spiritual heightened spiritual consciousness, and noa is consciousness, and noa is the opposite, the state of the opposite, the state of being spiritually ordinary. being spiritually ordinary.

Food falls into the noa category, and is not to be Food falls into the noa category, and is not to be associated with the highly sacred practices of creating associated with the highly sacred practices of creating artefacts, since this would be a spiritual violation of this artefacts, since this would be a spiritual violation of this creative process.creative process.

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Whangaia te whānauWhangaia te whānau

*Cooking is also an important part of our *Cooking is also an important part of our programme and especially some wonderful programme and especially some wonderful delicacies such as boil up - pork bones and delicacies such as boil up - pork bones and puha from the garden, fish heads, fried puha from the garden, fish heads, fried bread, kai moana [seafood] galore etc etc. bread, kai moana [seafood] galore etc etc. We grow lots of veges in our gardens and We grow lots of veges in our gardens and the whānau and community are welcome to the whānau and community are welcome to help themselves to this kai.help themselves to this kai.

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ManaakitangaManaakitanga obligation to provide hospitality and sustenance to visitors. obligation to provide hospitality and sustenance to visitors.

This provision enhances the mana (prestige) of the This provision enhances the mana (prestige) of the provider. provider.

traditional kai affirms and nurtures the tamariki and whānau traditional kai affirms and nurtures the tamariki and whānau present, provides a tangible link to their culture, as well as present, provides a tangible link to their culture, as well as the physical and spiritual sustenance. the physical and spiritual sustenance.

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TohatohaTohatoha

*The centre is seen as belonging to the *The centre is seen as belonging to the whānau. They have access to all the whānau. They have access to all the kindergarten. Office, kitchen etc. The kindergarten. Office, kitchen etc. The computer in the office is for whānau to use computer in the office is for whānau to use especially if they require it for study. We are especially if they require it for study. We are mindful of the confidentiality factor and mindful of the confidentiality factor and always ensure that nothing confidential is always ensure that nothing confidential is left on the desk.left on the desk.

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Tātou tātouTātou tātou

recognition that resources are there to be recognition that resources are there to be utilised by the collective.utilised by the collective.

equalising of power dynamics between equalising of power dynamics between teachers and whānau.teachers and whānau.

early childhood centre becomes a centre for early childhood centre becomes a centre for

community learning (Corson, 1999). community learning (Corson, 1999).

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Tuakana/teinaTuakana/teina

*We have mixed aged grouping at *We have mixed aged grouping at the kindergarten. This came about the kindergarten. This came about as a need within the community. as a need within the community. Transport is a barrier when it Transport is a barrier when it comes to the tamariki attending comes to the tamariki attending regularly. We have a high regularly. We have a high proportion of siblings/whaanau proportion of siblings/whaanau attending in the same session. attending in the same session.

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Whānau groupingWhānau grouping

*Whānau grouping means that as teachers *Whānau grouping means that as teachers we have to really get to know the tamariki we have to really get to know the tamariki well and the activities and the way the well and the activities and the way the programme is structured has to cater for all programme is structured has to cater for all age groups and abilities. Tuakana/teina age groups and abilities. Tuakana/teina relationships mean that there is a lot of relationships mean that there is a lot of opportunities for leadership and support for opportunities for leadership and support for each other.each other.

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Valuing what works for MāoriValuing what works for Māori

*I suppose valuing what works best in *I suppose valuing what works best in each individual community and as Māori each individual community and as Māori kaiako being able to support this kaiako being able to support this appears to work well.appears to work well.

Establishing a community of practice shared Establishing a community of practice shared histories, values and knowledges mediated histories, values and knowledges mediated and owned by that community (Anning, 2004).and owned by that community (Anning, 2004).

A community-responsive programme (Corson, A community-responsive programme (Corson, 1999), 1999),

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Kaiako TuaruaKaiako Tuarua

*Ngā whakaaro [the thinking] in this *Ngā whakaaro [the thinking] in this kindergarten is based on our philosophy … kindergarten is based on our philosophy … which links to… Te Whāriki and includes te Ao which links to… Te Whāriki and includes te Ao Māori as a natural part of the programme.Māori as a natural part of the programme.

Te Whāriki enacted in its bicultural intentionTe Whāriki enacted in its bicultural intention Māori values intrinsic to her work and her Māori values intrinsic to her work and her

discussion.discussion.

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WhanaungatangaWhanaungatanga

*My kaupapa (philosophy) is that we *My kaupapa (philosophy) is that we all one big family and we come all one big family and we come together for the benefit of our together for the benefit of our children. These are my mokopuna children. These are my mokopuna (grandchildren). Each child is unique (grandchildren). Each child is unique in their own way and their whānau in their own way and their whānau are my whānau, so welcome to X are my whānau, so welcome to X kindergarten everyone!kindergarten everyone!

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AkoAko

*My tamariki… go *My tamariki… go home and ako (teach) home and ako (teach) their mātua as well their mātua as well so everybody is so everybody is included in this included in this programme.programme.

Whakamana Whakamana AkorangaAkoranga Kotahitanga Kotahitanga

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Taonga tuku ihoTaonga tuku iho

*I look at the reo especially *I look at the reo especially the tikanga because that the tikanga because that keeps me grounded keeps me grounded because of the lessons because of the lessons we’ve been gifted and we’ve been gifted and we’re here to do a job not we’re here to do a job not for ourselves but for our for ourselves but for our rangatira our tupuna but rangatira our tupuna but families that have gone families that have gone before us - they have led before us - they have led the way for us.the way for us.

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ArohaAroha

** It’s trusting and believing in that person It’s trusting and believing in that person because if they don’t trust you they won’t do because if they don’t trust you they won’t do anything for you. … Come down to the anything for you. … Come down to the level that they’re on and then slowly filter the level that they’re on and then slowly filter the knowledge so you’re feeding them try you’re knowledge so you’re feeding them try you’re also feeding the parents and you’re opening also feeding the parents and you’re opening their eyes up to a bigger brighter world.their eyes up to a bigger brighter world.

Responsive and reciprocal relationshipsResponsive and reciprocal relationships

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He Taura WhiriHe Taura Whiri

Marcelle Townsend-Cross, an indigenous Marcelle Townsend-Cross, an indigenous Australian early childhood academic said Australian early childhood academic said that:that:

““True respect is a deep emotional True respect is a deep emotional relationship developed through relationship developed through understanding and connectedness” understanding and connectedness” (Townsend-Cross, 2004).(Townsend-Cross, 2004).

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Transformative praxisTransformative praxis

This is a transformation of the traditional This is a transformation of the traditional monocultural western kindergarten monocultural western kindergarten programme, a disruption of the programme, a disruption of the pervasiveness of the hegemonic discourses pervasiveness of the hegemonic discourses that have dominated early childhood that have dominated early childhood practice in this country. practice in this country. These teachers are These teachers are creating space in which Māori ways of being creating space in which Māori ways of being and knowing are ‘normal’ (Jenkins & and knowing are ‘normal’ (Jenkins & Pihama, 2001).Pihama, 2001).

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Tino RangatiratangaTino Rangatiratanga

collectively reshaping early childhood collectively reshaping early childhood provision in response to their provision in response to their communities’ values and needs. communities’ values and needs.

Arohia Durie has described tino Arohia Durie has described tino rangatiratanga as “a theory of collective rangatiratanga as “a theory of collective action” (1994, p. 113). action” (1994, p. 113).

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WhaioraWhaiora

These narratives and strategies of Maori These narratives and strategies of Maori moving from the margins to the centre of moving from the margins to the centre of early childhood practice in Aotearoa early childhood practice in Aotearoa provide inspiration for those of us who provide inspiration for those of us who are seeking to envision the potentialities are seeking to envision the potentialities of Te Whariki, through their realisation of of Te Whariki, through their realisation of Maori centred pathways.Maori centred pathways.

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Mana wahineMana wahine

Linda Smith has stated that:Linda Smith has stated that:

““By just being a MBy just being a Māāori and a woman, who ori and a woman, who thinks about her life and her people - one is thinks about her life and her people - one is on the cutting edge. That is where Mon the cutting edge. That is where Māāori ori women live - on the cutting edge of theory” women live - on the cutting edge of theory” (cited in Te Awekotutu, 1992, p. 54) .(cited in Te Awekotutu, 1992, p. 54) .

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Mana MāoriMana Māori

Mason Durie suggests we strive for: Mason Durie suggests we strive for:

““a balancing of forces so that the interface a balancing of forces so that the interface can be converted from a place of collision can be converted from a place of collision and lost potential, to a site of growth and and lost potential, to a site of growth and innovation, both for educational innovation, both for educational advancement and the advancement of the advancement and the advancement of the nation” (Durie, 2003, p.19).nation” (Durie, 2003, p.19).

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ConclusionConclusion

These Maori educators are exercising These Maori educators are exercising their tino rangatiratanga, which Arohia their tino rangatiratanga, which Arohia Durie has described as “a theory of Durie has described as “a theory of collective action” (1994, p. 113). Their collective action” (1994, p. 113). Their practice is responsive to the values and practice is responsive to the values and needs of the communities in which they needs of the communities in which they work, reflecting qualities of listening, work, reflecting qualities of listening, welcoming, and hospitality (Dahlberg, welcoming, and hospitality (Dahlberg, 2004). 2004).

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Korero WhakamutungaKorero Whakamutunga

In transforming their kindergarten practice around In transforming their kindergarten practice around Maori values and priorities, they are creating spaces Maori values and priorities, they are creating spaces in which Māori ways of being and knowing are in which Māori ways of being and knowing are ‘normal’ rather than ‘other’ (Jenkins & Pihama, ‘normal’ rather than ‘other’ (Jenkins & Pihama, 2001). 2001).

These Maori led pathways are models for moving These Maori led pathways are models for moving Maori epistemologies from the margins to the centre Maori epistemologies from the margins to the centre of early childhood practice in Aotearoa. Discussing of early childhood practice in Aotearoa. Discussing these narratives can serve to disrupt our taken-for-these narratives can serve to disrupt our taken-for-granted assumptions of what constitutes “normal” granted assumptions of what constitutes “normal” early childhood education discourse. early childhood education discourse.