Indigenous Knowledge and Cultural Responsiveness In My Practice.

Indigenous Knowledge and Cultural Responsiveness In My Practice.

Indigenous knowledge and cultural responsiveness is caring for Māori students as Māori. This means the context and pedagogy in the classroom is responsive to the child’s culture and  based on relationships. Bishop states that it is teachers who can make the difference to Māori student’s learning achievement. Teachers can set the context for learning where Māori  can bring their own understanding, culture and identity.  The result of this can be  increased engagement and student achievement. Bishop uses the term, ‘agentic teachers’, ones who reject deficit theorising, blaming external factors,  and work  collaboratively and positively, caring for the students, caring that they learn.

We have 566 students, 13% are Māori. Whilst this is not a large percentage, it is 75 students, almost three classes. In our 2016 ERO review, to move forwards, it was identified that we implement approaches that effectively meet the needs of the child. This made me think. What approaches are we using that meet these student’s needs?  In Cowie,  findings from a research project found that when completing  science projects, Māori  students thrived when they were  able to do oral and visual presentations alongside and in addition to written presentations, dramatisations, video and model construction to communicate their ideas.  Teaching other students younger or less skilled than themselves offered a culturally authentic opportunity to show and share what they have learnt. This is the tuakana,teina concept.

Learning Activities

I use all the above with my students, but I do not always  give them the choice when presenting. Maybe I need to be more flexible and not worry about whole class activities. Pedagogical approaches that lead to higher achievement  is when students can take charge of their own learning, Alton-Lee, (2003). I need to use more student agency. One area I believe we do not do well is provide Te Reo Māori  for our children. It is fragmented through the school. Plans are underway to give us a platform based on Tuwharetoatanga and  more structure to implement it. As Bishop says, we need support and professional development to provide for our Māori  students’ learning. In regards to Te Reo, using the ‘Mauri ‘ model, we would be in the state of Mauri Moe, where there is proactive potential.

School-Wide Activities

Our Kapa Haka group, Te Roopu Puke Taumata, would be considered as Mauri Ora, being actively engaged. We have two teachers, supported by a group of Whānau and tutors who have recently performed at the Tuwharetoa festival. The group is so popular that there are 140 children involved. The concept of tuakana / teina is used where the older students help the younger ones. As teachers we value Kapa Haka in our school and appreciate that it provides the opportunity for our Māori  students to perform, in their own context. What makes it so special is that it is so popular, all children want to be a part of it.

Bishop  states that what is good for Māori  students is good for other pupils, but what is good for other students is not necessarily good for Māori . A colleague frequently reminds me that Māori , as is Te Reo Māori, are unique to New Zealand. In his video, Sir Sidney  states that, “for Pākehā students, non-Māori students I would expect the same. I would want them to be comfortable in mainstream society. I want them to be comfortable in Māori society as well as their own whatever that might be. So it's quite an ask.”  Yes it is an ask and a challenge for teachers at my school to be culturally responsive to all our students.