The Treaty of Waitangi guarantees participation, partnership that active protection

1. Kawanatanga - govern education with equity

2. Rangatiratanga (sovereignty) - ownership of culture and language

3. Ōritetanga - equitable outcomes for all

4. Cultural and religious freedoms

The Treaty of Waitangi principles in the school curriculum

According to Wharehako Wanon (2014), it is important that schools know their community, especially their Māori community and their Māori students. Establishing  a strong relationship with the local elders and having ties with local marae. They should have an understanding of their place and the history and stories of that place. The use of te reo Māori should be normalised within the school setting to show its value and to ensure its survival. Modelling all aspects of tikanga Māori. Janelle Riki-Waaka, CORE Education, adds that schools need to redefine what success is in terms of what it means from a Māori perspective. She believes in a strengths based approach, recognising and valuing strengths and using these to develop other curriculum strengths. Sonja MacFarlane (2008) explains how we can achieve this through culturally responsive planning and implementation. She uses the Special Education services pathway to demonstrate a strengths based approach that honours Te Tirititi O Waitangi, based on the Whare Tapa Whā model (Durie, 1994). This is reiterated by Natasha Paenga. Knowing our region is important in understanding how to be culturally responsive. This is one of my greatest challenges, considering my 'white, middle class' identity and living for significant periods of time in Dunedin where there was, at the time, very little diversity. I have not yet learned many of Bay of Islands region place names, let alone the geographical features & stories, or the local history and the tribes that make up the communities I practice in. From a recent discussion with one whānau, I have learned that there are still tensions between some of the local tribes due to historical grievances of which I was totally unaware. I have prioritised re-learning te reo Māori (local dialect) and to this end, attended Ko Te Ha o Te Reo classes at Northtec last year.  I will continue this journey and develop my local knowledge as a next step, along with learning my pepeha, and appropriate local karakia and waiata. 

Inequity in New Zealand schools

Despite the guarantees afforded by the Treaty and other legislations (United Nations Convention on the Rights of the Child (UNCROC),1989), inequities continue within the education framework (refer PLP: Domain 2) . Many students do not have equal access to schools, to teachers, to the curriculum. Some experience exclusion, bullying, and low teacher expectations. There are many ways that students experience inequity and if we are to change this status quo, it is important to give voice to our students particularly when trying to effect change to policy and practice in formal education settings. Capturing authentic student voices, and 'silences',  free from adult agendas and control can be challenging (Bourke & Loveridge, 2014). A dialogic approach (Ward, 2014) empowers students by providing space to tell their story over a period of time as a result of 'radical collegiality' (Fielding, 1999). A narrative inquiry approach, it is argued, is better able to capture student voice while preserving student agency. Surveys restrict student responses to fit in with adult agenda, and what is reported is determined by this framework.

Macfarlane & Derby (2018) discuss the difference between espousing culturally responsive and inclusive practices and embedding them (rākau versus ngākau). Macfarlane et.al, explain that these values need to be imbued into every facet of the school, at the systems level as well as embodied in practice, or risk becoming a box ticking exercise in tokenism. To effect real change in education and eliminate educational inequities experienced by Māori students, we need to overcome "Pākehā paralysis" (Hotere-Barnes, 2015), a fear of engaging meaningfully for fear of getting it wrong, Hotere-Barnes (2015) discusses "Pākehā privilege" in the context of education research. It is equally relevant to other contexts, including education generally. Essentially, it is the avoidance of doing something, and consequently by doing nothing, putting yourself in a position where you can't be criticised. The consequences of Pākehā privilege can be counterproductive because it inhibits open conversations and effective collaboration. His thoughts about the barriers associated with "what and who I represent" (middle class Pākehā) resonated with me. I originally applied for a position in the Hokianga region. Instead I was offered a position in Pewhairangi, despite the shortage of RTLB's in the Hokianga. While never verbalised, it is clear that as a middle class Pākehā, I am perceived to be better suited to Kerikeri and surrounds. Perhaps I too am guilty of 'stupid optimism'. I would like to have been given the opportunity to develop 'non-stupid optimism' capabilities, as defined by Hotere-Barnes.

The Education and Training Act 2020, effective from January 2021, requires School boards to give effect to Te Tiriti o Waitangi by:

• working to ensure that their plans, policies and local curriculum reflect local tikanga, mātauranga Māori and te ao Māori

• taking all reasonable steps to make instruction available in tikanga and te reo Māori, and

• achieving equitable outcomes for Māori students.

manaakitanga (ethic of care)

aroha (compassion)

whanaungatanga (building relationships)

mana (dignity, respect), and

ako (reciprocal learning).

Strengths Based Practice

A strengths based approach (refer L&B: Domain 3) is an ecological one because it is based on understanding an individual and the complexities of their environment and interrelationships within that environment. Interventions must therefore recognise and utilise individuals' strengths and resources. Clients are the experts and practitioners, partners who help facilitate goals (Saint-Jacques et. al., 2009). According to Saint-Jacques et. al., strengths based practice in the context of social work, has six guiding principles: strengths focused (not deficit model); social capital recognised and valued; client led and goal oriented; relational; interventions based in outreach programmes; and everyone is able to make progress towards their goals.

Agentic teachers and leaders are instrumental in bringing about change.

Ka Hikitia framework and how this structures RTLB practice.

How can we build capability as an individual and as a cluster?

What factors that affect whānau engagement?

What is the Tapasā framework and why was it developed?

What factors influence Pasifika learners?

What are the Turu?

What is the Learning Support Delivery Model?

How does the LSDM foster flexible and collaborative practice?

How does He Pikorua fit into the overall framework? What is He Uranga Tū

References

Readings

Alsina, Á., Ayllón, S., Colomer, J., Fernández-Peña, R., Fullana, J., Pallisera, M., Pérez-Burriel, M., & Serra, L. (2017). Improving and evaluating reflective narratives: A rubric for higher education students. Teaching and Teacher Education, 63, 148–158. 

Baker CR. (1996). Reflective learning: a teaching strategy for critical thinking. Journal of Nursing Education, 35(1), 19–22.

Bourke, R., & Loveridge, J. (2014). “Radical collegiality” through student voice: Challenging our understandings of educational experience, policy and practice. New Zealand Journal of Educational Studies, 49(2), 126–130.

Choy, S. C., & Oo, P. S. (2012). Reflective Thinking and Teaching Practices: A Precursor for Incorporating Critical Thinking into the Classroom? Online Submission, 5(1), 167–182.

Fielding, M. (1999). Radical collegiality: Affirming teaching as an inclusive professional practice, Australian Educational Researcher, 26(2), 1–34

Fullana, J., Pallisera, M., Colomer, J., Fernández Peña, R., & Pérez-Burriel, M. (2016). Reflective learning in higher education: a qualitative study on students’ perceptions. Studies in Higher Education, 41(6), 1008–1022.

Hotere-Barnes, A. (2015). Generating ‘Non-stupid Optimism’: Addressing Pākehā Paralysis in Māori  Educational Research. New Zealand Journal of Educational Studies, 50(1), 39–53.

Oner, D., & Adadan, E. (2011). Use of Web-Based Portfolios as Tools for Reflection in Preservice Teacher Education. Journal of Teacher Education, 62(5), 477–492.

Saint-Jacques, M.-C. ( 1 ), Turcotte, D. ( 1 ), & Pouliot, E. ( 2 ). (n.d.). Adopting a strengths perspective in social work practice with families in difficulty: From theory to practice. Families in Society, 90(4), 454–461.

United Nations. (1989). United Nations Convention on the Rights of the Child. Geneva: United Nations.

Ward, A. (2014). Foregrounding the stories of secondary school students with disabilities. New Zealand Journal of Educational Studies, 49(2), 191–204.

Media

Macfarlane, S. & Derby, M. (2018, April 26). From the rākau to the ngākau: Exploring authentic approaches to leadership, policy, and pedagogy. Ipu Kererū.

https://nzareblog.wordpress.com/2018/04/26/rakau-ngakau/