Today we have a multicultural society thus these cultures should be present in your curriculum too. (Eds.). So their is a lot of differences that can be and are argued about today The Treaty is understood differently throughout New Zealand. This makes it paramount for me, as a teacher, to provide a bicultural learning environment for children. Te Kotahitanga at Kelston Girls' CollegeCarol Jarrett, HOD, Kelston Girls' College, discusses Te Kotahitanga principles and their application in leading change and classroom practice. This recognises and reflects the protection of Māori language and culture (Waitangi Tribunal, 2012). The primary audience is students in years 1–6 learning at levels 1–2 of Te Aro Arataki Marau (the curriculum guidelines for te reo Māori). Whare offers simple strategies for schools and describes what might be seen in classrooms where the Treaty of Waitangi principle is enacted. Therefore, in being committed to The Treaty of Waitangi as a professional teacher and in accordance with Te Whāriki (Ministry of Education, 1996), I wish to use te reo Māori and tikanga Māori in my daily practice modelling the same to the children and promote the Māori culture and values like documented here and wish to continue to do so on a regular basis. They were able to grasp and understand the words of the waiata thus expanding their te reo vocabulary. The poi needs to be treated with respect for it to deliver fruitful results (Huata, 2000). A culturally connected curriculumAt Te Kura o Hiruharama inquiry learning is aligned to the school vision statement. While keeping the tamariki engaged, I explained the origins and genealogy of the poi to them which traces back to Tāne-Mahuta and his children - Harakeke (flax) and Raupō (bulrush) who together created the poi (Huata, 2000; Matthews & Paringatai, 2004). Te reo Māori and language acquisitionNadine Malcom from Hukanui School describes how teachers are mentored in their own learning of te reo Māori as well as supported with professional development in language acquisition teaching skills. It is used in this context to acknowledge and celebrate all achievements, large or small, that are made by the teacher and learner as they learn te reo Māori together. In 1988, the Royal Commission on Social Policy suggested three principles relevant to education and derived from the treaty-partnership, participation and protection (Bishop & Glynn, 1999). Your email address will not be published. Treaty of Waitangi. You can read the suggestions to see what you are already doing and what your future mahi could be. or fantastic! All students have the opportunity to acquire knowledge of te reo Māori me ōna tikanga.". (2001). This is in accordance with my teaching philosophy and also supports Te Whāriki’s principles of Relationships and Family and Community (Ministry of Education, 1996). The tamariki seemed to be very interested and cooperative in this learning experience as they learnt about the whakapapa, mana and significance of the poi. In implementing this experience, my aim was to introduce and teach the children some new words in te reo Māori, make them aware of some aspects of tikanga Māori and enlighten them about the significance and symbolism of the poi.
What can I see, hear and feel in your learning community? The content and context that you choose for your class could focus on building quality and collaborative engagement with your local iwi and hapū. It contains eight units of work with reomations (animations in te reo Māori), videos on how the resource can be used, and marae protocol. The Treaty of Waitangi principle calls for schools to understand and honour Treaty principles in all actions and decision making. The children were also able to use the poi to develop movement skills. The Treaty of Waitangi forms part of New Zealand’s constitution.
Partnership and participation imply interactions, commitment, honour, faith, respect towards each other and sharing of rights between both parties of the treaty (Te Puni Kōkiri, 2001). Implementing treaty-based pedagogy is implementing the treaty principles and upholding kaupapa Māori within the everyday ways of being, knowing and doing (Ritchie, 2012; Hill & Sansom, 2010).
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