Week 12 - Assignment 2
Introduction
As an educator committed to continuous growth, learning, and evolution, my journey is profoundly shaped by my support systems, challenges, and lived experiences. To genuinely transform education within a neo-colonial settler society like Aotearoa, it is crucial to understand that the “past, present and future co-exist and are inherently tethered through ancestry and action” (Gray, 2024, para. 2). This transformation necessitates a critical examination of the past to inform a more equitable future. Achieving such change requires a widespread awakening of critical consciousness across the entire population. Everyone—not just Indigenous communities—should be urged to consider how identity moulds both individuals and society.
In Aotearoa, a comprehensive understanding and awareness of Indigenous culture, Te reo Māori me ona Tikanga, is paramount for educators. Recognizing and valuing both the similarities and differences between Eurocentric and Indigenous knowledge systems is key to strengthening our education system. Furthermore, authentic engagement with Te Tiriti o Waitangi, and legitimizing the promises it holds for Māori within our educational framework, is essential because they have been marginalized and disadvantaged in our education system since its inception. This involves acknowledging the significant influence of policy and legislation within a system that can often feel overwhelming and challenging. The potential for transformative practice in Aotearoa's education system remains limited until educators prioritize and address the inequities faced by marginalized students, including Māori students who are Indigenous to this country.
This meta-reflection will explore four key topics including identity, Te Tiriti, Power and Knowledge. Within these topics, I have identified themes that have resonated with me personally and professionally. These include building a counter narrative, He Whakaputanga, whenua and whānau, exercising negative power, and Mātauranga Māori. I will identify their significance to me as an individual and an educator, connecting these themes to the broader context of education. Finally, I will consider their potential role in transforming education for the future, envisioning possibilities for positive and sustained change. This exploration will be framed through my personal perspective of looking inwards, looking outwards, and looking forwards.
Identity
Meta-Summary – Building a Counter Narrative
The module's focus on narrative identity and dominant narratives pointed out a powerful truth: the profound impact of seeing one's culture celebrated. Given the dominant narrative's prioritisation of Pākehā culture, it is imperative that Māori experience genuine validation of their own culture, not just within education but throughout society. The colonisation of Aotearoa's Indigenous people involved the imposition of a Western-centric education system, one that favoured individual achievement and learning designed to maintain the colonised status quo (Smith, 2003). Therefore, it is crucial for educators like me to acknowledge the systemic underachievement of Māori learners within this inherited system and actively commit to the mahi of dismantling the imbalances created by colonial education (Te Maro & Averill, 2023).
Two distinct approaches address this issue: one within a kaupapa Māori framework and another in an English-medium setting. The kura kaupapa Māori movement exemplifies transformative action by Māori, for Māori, establishing immersive schooling grounded in self-determination, cultural values, pedagogies, community involvement, and collective vision (Smith, 2003). This movement embodies conscientisation, where "the oppressed must be their own example in the struggle for their redemption" (Freire, 2005, p. 54), and serves as a vital vehicle for preserving te reo Māori and valuing Māori knowledge and culture (Smith, 2003). In contrast, Te Kotahitanga (Bishop et al., 2011) offered a program for English-medium schools aimed at enhancing teachers' and leaders' cultural responsiveness to improve Māori educational achievement. This initiative sought to build a counter-narrative by elevating the mana of kaupapa and tikanga Māori, committing to improved Māori outcomes by rejecting deficit thinking, and empowering Māori students through collaborative agency (Bishop et al., 2011).
I have recently read Teaching to the north-east – relationship-based learning in practice (Bishop, 2019) which responds to the marginalisation of groups of students with a way of teaching intended to increase equity in the education system. Whilst it affirmed for me many teaching practices I align with and am cognisant of, it also highlighted why I wanted to move into a leadership pathway many years ago to effect change. I wanted to build a counter-narrative and am still motivated to do this moving forward. Educational failure is not a phrase I want associated with any students in my class or at my school. A key similarity between the kura kaupapa Māori movement and Te Kotahitanga is the recognition that the traditional education system inadequately challenges the dominant Pākehā cultural narrative and the ongoing impacts of colonisation. Both approaches actively integrate te ao Māori and mātauranga Māori into teaching and learning, serves to elevate and celebrate Māori culture.
I admit, I am limited with my knowledge and capabilities but my willingness to learn and connect with other more knowledgeable people, will never cease. Beyond using te reo Māori and practicing appropriate tikanga, employing culturally sustaining pedagogies rooted in Māori values and te ao Māori fosters inclusion and connection through more interactive and dialogic methods (Alton-Lee, 2015). Bright and Webber (2024) highlight the positive correlation between cultural pride and academic achievement. As a dedicated learner of te reo Māori, I acknowledge that this is just one facet of valuing Māori culture. I am committed to equally valuing mātauranga, tikanga, and kaupapa Māori to ensure genuine authenticity (Averill & Te Maro, 2023) and strengthen the counter-narrative.
Te Tiriti
Meta-Summary – He Whakaputanga and Te Tiriti
In the years that followed the signing of Te Tiriti, an abundance of British settlers arrived in Aotearoa, contributing to a long history of colonisation and dehumanising of Māori. Tawhai (2023) outlines how “Māori continue to suffer entrenched inequalities” (p. 51). The provisions of Te Tiriti were not upheld, which has contributed to many implications for Māori self-determination, positive Māori development, and educational outcomes (Tawhai, 2023). The Treaty of Waitangi and Te Tiriti are two very distinctive texts written in English and Te Reo Māori respectively. There are enormous disparities between the English and Te Reo Māori versions, and the kupu do not match in meaning or intent. The English version of The Treaty clearly outlined sovereignty to the Crown. Sovereignty was a foreign concept for Māori, as they organised themselves primarily as whānau/hapū group structures, part of wider iwi groups that linked to the waka their ancestors travelled in across the ocean. It was never considered that the idea of sovereignty was something that could be given away (Hēnare, 2018).
Five years after He Whakaputanga, as increasing numbers of British settlers arrived, the te reo Māori version of Te Tiriti o Waitangi was presented to assembled chiefs at Waitangi. This translation contained terms they did not comprehend and became the version most widely signed across Aotearoa. While the Māori text promised tino rangatiratanga, the English version asserted Māori ceded sovereignty and control. Consequently, what began as a perceived partnership rapidly devolved into full-scale colonisation. Contrary to the promises of Te Tiriti, colonisation created an education system that restricts access to te reo Māori, tikanga, kaupapa and mātauranga Māori (Te Maro & Averill, 2023). The foundation for this betrayal lies in the Doctrine of Discovery, which justified the denial of Māori property and human rights, and their capacity for self-governance (Ngata, n.d.), leading to entrenched systemic racism. This allowed for the imposition of a foreign identity, where Pākehā culture’s dominance stripped Māori of their taonga and whenua, effectively making them second-class citizens in their own land, including within education (Lyndon, 2021).
The dominant Pākehā westernised education system suppressed Māori cultural identity, contradicting Te Tiriti’s promise of tino rangatiratanga and the protection of taonga, including language, identity, and culture (Tawhai, 2023). The reality was that this education system has historically had no place for Māori aspects of culture, language and identity. The Westernised education system and the educators delivering it became the dominant narrative for integrating a foreign system to Indigenous peoples in Aotearoa. For decades, Māori were excluded from their own education; their language forbidden, their worldview absent from the curriculum, and their collective approach to life replaced by individualism. This system lacked Māori pedagogy, such as sharing experiences and whanaungatanga, disconnecting Māori from their education and leading to underperformance (Averill, 2019, as cited in Averill & Te Maro, 2023).
As a school leader in a position to enact Te Tiriti provisions, I had an opportunity to establish a bilingual class at my mainstream school. My decision not to pursue this, was primarily down to my inexperience as a leader and also being in a perpetual state of crisis management at a school that had not been functioning well. However, this now prompts a deeper reflection: why does Te Ao Māori encompassing language, identity, and culture remain largely unauthentically experienced and unnormalized in mainstream schools nationwide? Despite the clear need for change, policy decisions, resourcing, and educator willingness appear to hinder the transformation required for many marginalised learners in Aotearoa to truly experience this vital aspect of education? Potentially, there could be many more bilingual and immersion classes within mainstream schools across Aotearoa.
For myself moving forward as an educator, acknowledging the historical context and ongoing impacts of Te Tiriti o Waitangi is paramount for equitable educational outcomes. For me, addressing inequities is the number one reason I am a teacher and I will continue to do everything in my power to break down the challenges and obstacles to attaining equity. The disparity between the promises made and the realities experienced by Māori necessitates a fundamental shift in our education system. This requires more than just symbolic gestures; it demands a genuine commitment to upholding Te Tiriti principles through systemic changes in policy, resource allocation, and a fundamental re-evaluation of pedagogical approaches to authentically integrate Te Ao Māori. Until these deep-seated issues are addressed with intention and urgency, my vision of an education system that truly honours Te Tiriti o Waitangi and empowers all learners in Aotearoa will remain unfulfilled.
Meta-Summary – Whenua and Whānau
A key theme of this module was gaining a deeper understanding of the profound connection between whānau and their whenua. This learning was often confronting and deeply emotive, particularly when considering the Crown's deception, theft, and confiscation of vast amounts of Māori land following Te Tiriti. Despite iwi desperation to retain their ancestral lands and their deep spiritual ties to the whenua, continued land loss and Treaty breaches forced tangata whenua from their tūrangawaewae. The post-World War II era saw further displacement due to rural poverty and the need for work, leading to increased Māori migration to urban centres and further assimilation into Pākehā society (Consedine, 2012). The fundamental Māori whakapapa connecting all people to Ranginui (sky father) and Papatūānuku (earth mother) establishes a deep interconnectedness (Hikuroa, 2017).
The very term tangata whenua, meaning 'people of the land,' stresses the profound ancestral link and cultural significance of whenua to Māori. The subsequent disconnection from their land stripped Māori of their vitality, strong cultural ties, and the foundations of their previously thriving society (Consedine, 2012). This displacement led to absorption into Pākehā society and the erosion of rich traditions and tikanga intrinsically tied to living on their whenua. For ākonga, this meant the loss of traditional oral history transmission through pūrākau and place-based learning rooted in their local rohe and immediate whenua, as well as the diminished experience of collaborative, collective learning.
Within my educational context, it is crucial to acknowledge the disconnection stemming from this detachment and actively forge connections with the local whenua and tangata whenua in my mahi. I often hear less knowledgeable people saying, ‘just get on with the future and leave the past in the past.’ I used to think this was through share ignorance but now I consider it is just a lack of knowledge and learning about what really happened and who it impacted on the most. For me, integrating local pūrākau and their rich historical, scientific, and mathematical narratives across the curriculum is essential, but I am aware of limitations to my knowledge and capabilities in these areas. Providing opportunities for ākonga to support each other as whānau groups, and collaboratively reaching agreements and solutions, are also vital. I want my classroom to have a sense of belonging, a sense of being whanau. Above all, establishing and nurturing genuine whakawhanaungatanga with whānau and iwi will benefit not only ākonga but the wider community. I will continue to put energy and time into this.
Power
Meta-Summary – Negative Power
Biesta's (2020) assertion that teachers invariably give ākonga something unasked for has been a key point of reflection for me. While this is not inherently problematic, it highlights my responsibility to be mindful of the knowledge and messages I convey as an educator. As a beginning teacher, my focus was heavily weighted towards direct instruction, inadvertently creating a dynamic where learning stemmed primarily from me, the perceived source and funds of all knowledge (Biesta, 2012). This reflection identifies a pedagogical shift from a teacher-centred approach to one that empowers student agency, revealing that a well-intentioned desire to guide can inadvertently limit learners' independent exploration and productive struggle.
Previously, the imposition of my own problem-solving strategies and perspectives unintentionally neglected the inherent value of ākongas’ diverse capabilities. As Biesta (2012) contends, educational endeavours often aim for pre-defined 'learning outcomes' or specific learner identities, yet unintended learning, unique to each ākonga, inevitably emerges. Recognizing this, I have come to understand that relinquishing control, thereby enacting a form of negative power, fosters an environment where ākonga can authentically contribute their own knowledge to the learning process. This reflection examines a significant pedagogical evolution about me from a teacher-centred model towards one that prioritizes student agency, highlighting how an initial inclination to direct learning can inadvertently constrain independent inquiry and productive struggle. Previously, the naive application of transmission methodologies (talk and chalk), mistakenly overlooked the diverse value of learners' competencies. This insight aligns with Biesta's (2012) assertion that while educational practices often target predetermined 'learning outcomes' or specific learner identities, unintended and individualized learning outcomes invariably arise. Consequently, a critical understanding for me has developed regarding the pedagogical efficacy of relinquishing direct control, thereby enacting a form of negative power that cultivates an environment more conducive for learners.
My experience as a Mathematics Support Teacher (MST) in training during 2023-2024 provided invaluable insights into fostering engagement and cultivating positive mathematical identities among diverse learners. While the training emphasized supporting marginalized students and addressing educational inequities, it was the engagement with the concept of power in learning that facilitated a critical connection for me: recognizing the inherent capabilities of these learners to construct knowledge collaboratively, rather than through direct transmission from their teacher. The deliberate pedagogical shift towards facilitating peer interaction – by refraining from immediately answering questions and instead prompting students to share their perspectives, agree or disagree, and build upon each other's thinking – represented a transformative change in my practice, directly aligning with the goal of empowering marginalized learners within their learning community.
Biesta (2012) critically examines the phenomenon of ‘learnification,’ noting the increasing prevalence of learner-centric language, exemplified by terms such as ‘lifelong learner’ and ‘agent of my learning.’ This linguistic shift prompts a crucial pedagogical inquiry within my own classroom: what is being learned, for what purpose, and from whom? Biesta highlights the multifaceted nature of educational aims, proposing a framework comprising three interconnected domains: qualification, encompassing the acquisition of knowledge and skills; socialization, involving engagement with cultural norms and traditions; and subjectification, focused on cultivating students as autonomous and responsible agents.
As a kaiako, a fundamental principle of my practice involves a constant negotiation of the inherent tensions and potential trade-offs between Biesta's (2012) domains of qualification, socialization, and subjectification. While at times, external pressures such as prescribed outcomes and policy directives have led to a greater emphasis on objectivity and qualification, Biesta's (2020) further articulation of subjectification offers a crucial counterpoint. In an educational context, "subjectification" refers to the process by which individuals (in this case, students) develop their own unique identities, perspectives, and agency. It's about becoming a "subject" in the world, rather than a passive object. He argues that fostering subjectification entails cultivating students as autonomous subjects of their own lives, which is distinct from viewing them as objects of intervention.
This concept of subjectification is fundamentally linked to the development of freedom – not merely the capacity for haphazard action, but rather the ability to engage with the world in a mature and responsible manner. Recognizing the privileged nature of the teaching profession, I continually reflect on these considerations to inform my pedagogical decision-making. This requires an ongoing examination of my role as a teacher and the nature of the educational experiences I aim to offer for my students. Contextualising learning and ensuring it is authentic, are decisions I need to me more deliberate about. Matariki is approaching so identifying learning opportunities around this and aspects I have not tried before, are deeper considerations I need to be mindful of when contextualising meaningful learning. Indeed, Biesta (2015) advocates for a more sophisticated understanding of the intricate relationship between teaching and learning, urging educators and policymakers to go beyond a singular focus on learning outcomes and to consider the broader, human existence dimensions and purposes of education.
Reflecting on the previously mentioned pedagogical example, I recognized instances in my practice where negative power was exerted. This prompted a desire to reflect on culturally significant examples more deeply in relation to negative power. In term 4 last year, our kura welcomed a new Tumuaki, marking the first pōwhiri during my four-year tenure. This event was an emotionally charged and significant step for our school in embracing culturally enriching practices that we aspired to sustain. Subsequently, an invitation was extended to female Kaiako to participate in the karanga. I declined this invitation, though at the time, I did not thoroughly examine my underlying reasons for my decision. With further reflection, several potential reasons for my decision emerged. Was it a matter of limited time commitment during the holiday period, given my current academic priorities? Or did the prospect of engaging in such an emotionally charged event push me beyond my perceived comfort zone?
On deeper reflection, I realised that the reason for my refusal was that I had doubted my knowledge of the tikanga and kawa associated with karanga. Ethically, I believe that informed participation in such a significant cultural practice necessitates a deep understanding of its underlying tikanga. While I aspire to participate in karanga in the future, I am now convinced of the importance of first deepening my knowledge of the relevant tikanga within a supportive environment, learning from knowledgeable individuals within my hapū, whom I admire and respect.
Ngata (n.d.) states that before justice can be returned, there needs to be an acknowledgment of the huge power imbalance that exists in Aotearoa and a transfer of that power needs to be achieved. Part of that transfer of power involves me understanding when it is time for me to step back and appreciate that just because I have observed something, or have the capabilities, or feel connected to my cultural practices, does not mean I should necessarily engage in these practices simply because the school has sanctioned them. I need to speak up - especially when it comes to tikanga. People organising the powhiri know I declined the karanga invitation, but they do not know my reasons why. I need to remember that I am tangata whenua. As an educator who values authenticity and legitimacy, I can support, encourage, and educate but also be mindful that exercising negative power can be a positive act, especially when in a safe, nurturing and professional learning environment. One of the core considerations when I am choosing to exert negative power is that ethically, it should align with tikanga and kawa also.
Knowledge
Meta-Summary – Mātauranga Maori
During this module, the concept of Mātauranga Māori existing across past, present, and future (Mead, 2022), underpinned by whakapapa and genealogy encompassing all things in Te Ao Māori, deeply resonated with me. I had not previously considered framing this knowledge system through such a time-related and interconnected lens. This perspective highlights the enduring relevance and vitality of Mātauranga Māori and offers an authentic pathway for its meaningful integration into teaching and learning. The Science Hub (2023) reinforces this, describing Mātauranga Māori as knowledge inherited from the past that continues to inform the present and shape the future. Given the strong oral traditions of Māori culture, I am mindful of the importance of collectively and actively, preserving and passing on this historical knowledge, ensuring its continuity for future generations.
This Indigenous knowledge system is not static; it continually adapts and evolves, applied to contemporary contexts, challenges, and opportunities, fostering new discoveries and innovative practices (Varghese & Crawford, 2021, as cited in Science Hub, 2023). Integrating Mātauranga Māori into teaching and learning necessitates recognizing it as a distinct and complete knowledge system. While various knowledge systems may offer complementary perspectives, it is crucial to avoid assimilating one into another, instead acknowledging and valuing the unique and valid place of Indigenous knowledge within academic settings (Da Silva et al., 2023). While elements of Science, Maths, and other disciplines are inherent within Mātauranga Māori, they represent only a fraction of its comprehensive scope. A key distinction lies in the fundamental interconnectedness of all aspects within Mātauranga Māori. It emphasizes the intrinsic relationships and interactions between people, the environment, and the diverse elements of Te Ao Māori (Science Hub, 2019). Ultimately, Mātauranga Māori operates as a relational, kin-based system that encompasses flora, fauna, the land, and the broader environment.
Exploring Maramataka, the Māori lunar calendar, within educational settings offers a powerful lens for ākonga to understand and appreciate the inherent interconnectedness of the world. Far beyond a simple system for tracking time, Maramataka intricately weaves together knowledge of agriculture, fishing, weather patterns, navigation techniques, and hauora, demonstrating the profound interconnectedness of all things. Delving into this depth with ākonga can illuminate not only their grasp of diverse concepts but also the richness and complexity of Indigenous knowledge systems. Furthermore, it affirms the distinct status and enduring relevance of Mātauranga Māori in today's world.
Reflecting on my current introductory knowledge and own limitations of Maramataka – understanding it as a Māori lunar calendar that guides various activities – highlights a significant gap for me: the absence of its practical application within my classroom. While I appreciate its cultural significance and potential to enrich learning, I have not yet taken the steps to move beyond this theoretical understanding. This newfound inspiration has ignited a curiosity about the journey ahead. I am now considering the initial steps required to authentically incorporate Maramataka, moving from simply knowing what it is to understanding how it can meaningfully shape teaching and learning experiences for my students.
This year for the very first time, I implemented Inenga, traditional Māori measurement, into my mathematics teaching and learning programme. I had a resource given to me that I thought was rather engaging. Reflecting on that first attempt, it is clear that while the resource provided a starting point for exploring traditional Māori measurement based on the human body (using hands and fingers in particular), there were missed opportunities for deeper connection and collaboration, specifically, the absence of whānau involvement, who could have brought invaluable lived experience and knowledge, stands out. Similarly, not tapping into the potential expertise of colleagues within the school feels like a missed chance to enrich the learning experience for both myself and my students. Moving forward, I recognize the importance of actively seeking out and involving both whānau and colleagues to ensure a more authentic and comprehensive integration of Inenga into my classroom practice, with future learning.
Relationship between the themes and integration – Looking Outwards
The over-representation of Māori in negative social statistics (Rochford, 2004) stresses the interconnectedness of societal factors influencing education, a fundamental concept within Māoridom (Hikuroa, 2017). My framework for transformative education in Aotearoa centres on equitable and culturally responsive practices that honour Te Tiriti o Waitangi and empower Māori learners. This synthesis connects four key themes:
Table 1
Framework for Transformative Education in Aotearoa
Enacting this framework demands a shift towards an inclusive, humanizing, and culturally enriching education system. This requires centring the languages, cultures, and identities of all learners, especially Māori, through strong, respectful relationships; actively addressing systemic inequities to achieve equitable outcomes, not just equality; upholding Te Tiriti’s principles of Partnership, Participation, and Protection in policy and practice; valuing and authentically integrating Mātauranga Māori; and fostering student agency, critical thinking, and belonging.
Implementing this framework highlights significant positive outcomes, most notably improved educational outcomes for Māori learners, addressing current underachievement. Research on Kaupapa Māori education (Smith, 2003) and initiatives like Te Kotahitanga (Bishop et al., 2011) demonstrate the positive impacts of culturally responsive approaches on Māori student achievement, identity, and engagement. A stronger sense of identity and belonging is fostered when Māori students see their culture and language valued (Berryman & Eley, 2019). Increased whānau engagement occurs when schools build genuine partnerships. This leads to a more culturally competent and inclusive education system where educators are better equipped to work with diverse learners, fostering a deeper understanding and respect for Te Tiriti o Waitangi among all. Integrating Mātauranga Māori enriches the curriculum for all students. Moving forward, culturally sustaining pedagogies are crucial, affirming and building upon students' diverse cultural knowledge. Critical self-reflection on biases related to Te Tiriti and Māori is essential. Creating collaborative learning environments that foster a sense of whānau, empowering student agency, and connecting with local whenua and mātauranga Māori in authentic ways are key priorities. Policymakers must prioritize Mātauranga Māori, recognizing its inherent value alongside other knowledge systems. They should also move away from making decisions for Māori and towards empowering Māori knowledge for the benefit of Māori ākonga, mirroring traditional learning where whenua provided lessons and whānau learned collectively within mātauranga Māori, measuring success by collective well-being (Bristowe, 2016).
Conclusion
Transformative change in education requires broadening our definition of success and how we get there. My beliefs about what education is, who it best serves, what it is for and whom in Aotearoa it currently best serves inspire me to be a transformative educator. This meta-reflection stresses a necessary pedagogical shift from a singular focus on achievement and standards towards a holistic approach that values interconnectedness, reciprocity, and the central importance of cultural identity, particularly for Māori learners. Prioritizing Māori as decision-makers and enabling tino rangatiratanga, as envisioned in Te Tiriti o Waitangi, necessitates genuine partnership and collaborative action between Pākehā and Māori. Cultivating collective relationships and understanding the whānau, whenua, and histories of ākonga allows kaiako to provide authentic and relevant learning experiences that build upon prior knowledge and foster high expectations, thereby diminishing deficit thinking and ensuring equitable access. This systemic transformation requires a critical reflection on current practices, recognizing that change is not additive but rather a fundamental re-evaluation. Personally, as a primary school teacher, I am committed to enacting these changes within my own range of influence and to enhancing my skills as a change agent with the understanding that even small, intentional shifts can have a profound and meaningful impact (Backer, 2018).
Ruia taitea kia tū ko taikaka anake - Strip away the sapwood, gather only the heartwood.
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