INDIGENOUS KNOWLEDGE AND CULTURAL RESPONSIVENESS IN MY PRACTICE

The most important and significant aspect of Education is to facilitate learning needs that suit every learner from all walks of life. The cultural, social and economic criteria have always been a driving factor in disseminating the necessary education system that is adaptable to different situations. The bi-cultural situation in Aotearoa New Zealand has a binding agreement under the Treaty of Waitangi, to make available the rights to the partnership, protection, and participation of all learners, Maori (iwi) and non-Maori (Paakehaa and Tauiwi).

The need for the accelerated pathway of change towards equity, excellence, and belonging, was prioritized by the Ministry of Education for every student. Within this context Maori students were identified as priority learners and that every school in NZ is supported and facilitated with a program that would enable the school to develop and implement a relational pedagogy within a classroom and every other learning environment. This initiative is not only a part of the Bi-cultural Treaty but is also one that establishes the Ako critical context for change. The Ministry of Education (2013).  Apart from building cultural relationships for responsive pedagogies, what became more crucial is to develop an adaptive expertise driving deliberate professional acts along with home, school, and community collaborations – Mauri ora. (Appendix 1)

Within such an initiative, MBC has proposed a Rongohia te hau programme (supported by Pautama Pounamu) to support and oversee the teaching-learning situations. This is to imply and exercise a pathway to all learners in applying their prior knowledge and experience. This would provide a foundation to them as learners from which new learning can be build and potential is released.

Culturally responsive pedagogy operates on three levels of faith; personal, environmental, and curricula. The six themes that regulate this pedagogy are caring, building relationships, being persistent and persuasive, being present and communicating, modeling cultural responsiveness, and fostering cultural responsiveness among others (Appendix 2). What is paramount to the process of teaching and learning is the understanding by the educators about how cultural differences can influence them and their teaching. Chamberlain S.P. (2005).  The students as stakeholders automatically become the main focus to make this educational system more participatory and engaging.

Culture Speaks by Russell Bishop is a good account of the student voices. He considers that the research will become relevant and significant only when the voice is that of the learner, in this case, a Maori. According to Bi-cultural Treaty agreement (Bishop, 2006) the research was meant to be conducted in partnership/power-sharing modes of decision making (Article One); Maori aspirations from a cultural perspective will be preferred and practiced (Article Two); and that all participants should contribute to the betterment of young Maori people in schools (Article Three).

The principles of Rongohia te Hau operate on a shared power and shared experiences. Within these set expectation any relation can only exist when it is co constructed and in partnership for a common goal of raising achievement levels of all learners particularly Maori and Pacifika.

• Bishop, R., & Berryman, M. (2006). Culture speaks Cultural relationships and classroom learning. Wellington, New Zealand: Huia Publishers.

·        Chamberlain S. P. (2005). Recognizing and responding to cultural differences in the education of culturally and linguistically diverse learners. Intervention in School and Clinic, 40, 195-211

·        The Ministry of Education (2013). The Maori Education Strategy: Ka Hikitia – Accelerating Success 2013-2017. Retrieved from https://education.govt.nz/ministry-of-education/overall-strategies-and-policies/the-maori-education-strategy-ka-hikitia-accelerating-success-20132017/

·        Pautama Pounamu (n.d). Retrieved from https://poutamapounamu.org.nz/about