Timms-Dean, K., & Rudd, J. (2011, October). Engaging Maori learners [PowerPoint slides]. Paper presentes at the National Tertiary Teaching & Learning Conference 2011, Nelson, New Zealand.
- 1.Engaging Mori Learners: A Pedagogical Framework Kate
Timms-Dean and Jenny Rudd, Otago Polytechnic, 2011
2. Mihi & Mihimihi
- Greet each other: Tn koe (hello to one)
- Who are your ancestors, where do they come from?
- Who are your parents, where do they come from?
- Who are you? Where do you come from? Where do you live?
- Include siblings, partner and children if you want to
3. The Koru Model of Teaching &Learning
- Koru is the young fern frond or leaf
- Consists of stalk and blades
- When young tightly furled
Blades 4. The Koru Model of Teaching &Learning
- Koru used in carving and tattoos
- Associated with identity, growth and new life
- the passing of life, information and resources from one
generation to the next
(Tauroa, 2009; Wilson 2001-2003) 5. The Koru Model of Teaching
&Learning Mauri Manaaki Whakapapa Whanaungatanga Tmanako &
Pmanawa Tautoko Aroha Whakamana 6. Mauri
- Why do we see the mauri as so central in a teaching and
learning model?
- How do we go about nurturing it?
7. Why nurturing the mauri is central
- Fears and anxieties weaken the mauri and reduce a students
capacity to engage and learn
- Students come with fears and anxieties
8. Reducing Fears and Anxiety
-
- Clear course outlines, explicit marking criteria
-
- Introducing students to support services
-
- An Amazing Race campus tour
-
- A treasure hunt in the Library
A good orientation and induction process can reduce fears and
anxieties: But for some students the fears and anxieties go very
much deeper. 9. Reducing Fears and Anxiety
- Brainstorming and sharing fears
Can all help but for some students the fears and anxieties go
much deeper still.. 10. Why nurturing the mauri is central Smith
(2010, p.14) has this to say .In a classroom situation, having been
a teacher for many years, I have always thought about working with
young childrenhow easy itis to hurt the mauri, as a teacher,as
someone in power. A look, aword, an action can all dodamage and it
can happen in asingle moment. Easy to damage, hard to recover 11.
How do we nurture our students mauri? By attending to. 12. Manaaki
Included in our framework to indicate importance of taking care of
students physical, mental, spiritual and social needs.
- Hospitality: providing a nurturing environment
- Ensuring that people feel welcome
13. Manaaki Physical Mental Spiritual Social
- Dedicated space (a home base for students)
- Attending to learning styles
- VARK approach to assessments
- Appropriate support and scaffolding
- One on one tutorial support
- Clarity about expectations, structure, roles and boundaries
responsibilities
- Powhiri/ mihi whakatau/mihi haere
- Opening and closing rituals
- Acknowledging ancestors/ Whakapapa
- Acknowledging ancestors presence
- Carving,weaving or painting
14. Whakapapa
- Genealogy: incorporates ancestors as well as immediate
whnau.
Included in our framework to indicate importance of creating
space for ancestors and whnau in the classroom. 15. Whakapapa
- Appreciating that students belong to whanau and that this has
implications for who they are and what they bring
- Encouraging potential students to bring whanau members to
initial pre-course meetings
- Including a meet the family session during orientation
- Including whanau in official welcoming ceremonies
- A whanau orientated signature search
- Allowing children to come to class as required and making it
comfortable for parents to feel okay about children being
present
- Fostering a family tolerant environment among class
members
- Asking class members to invite whanau with relevant expertise
to come to class and share their stories and experiences
- Inviting whanau to assessment presentations and end of
term/semester/year celebrations establishing a class culture around
this
- Being flexible about due dates in recognition of
family/community responsibilities
- Creating opportunities to talk about whanau/whakapapa and share
photos histories, and family stories
- Using mihi whakatau and mihi harere ceremonies within your
class
- Sharing of yourself appropriately to indicate that it is okay
to talk about family
- Using the term whakapapa and talking about ancestry and the way
that it impacts on values, beliefs, customs and so on
16. Whanaungatanga
- The building and maintenance of whnau connections and
relationships through shared experience.
- Extends to non-kinship relations where there is mutual need,
support and reciprocity.
Included in our framework to indicate the importance
establishing relationship, belonging and a sense of community 17.
Whanaungatanga
- Modelling warm, trusting and reciprocal relationships between
staff involved on a programme including support, teaching, tutoring
and management
- Ice breakers and name games are essential. Plan orientation
activities so that students go for breaks in groups or in pairs
with tasks to discuss. This helps to form relationships and ensures
that students arent left out or alone in these initial days.
- Making time to see students one on one
- Having an open door policy or an open door policy one day per
week
- Provide opportunities for students to share their stories and
experiences during class time or as part of assessments.
- Lots of group activities during class time provides an
excellent opportunity to move among the groups and build
relationships with group members
- Discussion based activities in the classroom allow students to
get to know each other
- Incorporate activities involving self-awareness and awareness
of others into orientation sessions:temperament, personality and
learning styles tests work well with class discussion regarding
individual and group characteristics and needs i
- Sharing of characteristics and needs in the creation of a class
kawa
- Group work activities that include developing and revisiting a
group kawa.
- Group activities that encourage students meeting outside of
class time
- Planned social events as part of the academic year
- Discussion forums/ Facebook
18. Tmanako & Pmanawa
- Tmanakorefers to desires or aspirations whilePmanawarefers to
natural talents.
Included in our framework to indicate the importance of a
Strengths approach when seeking to engage Mori students. 19.
Tmanako & Pmanawa
- Focusing on talents, aspirations, resources and
opportunities
- Have students carry out a strengths analysis to identify their
own strengths and support needs
- Encouraging students to develop and share aspiration based goal
plans
- Teaching reflective practice and including a reflective journal
as an assessment task
- Encouraging students to identify their own strengths and point
out the strengths they see in others
- Utilising a peer marking model
- Adapting your approach to accommodate the student rather than
expecting the student to accommodate you
- Proactively seekingto counteract students negative self-image
and consistently reinforcing students achievements, abilities,
talents, courage and resilience
- High expectations expect that your students are capable, expect
that they are here to succeed
- Providingopportunities for each student to be successful
- Mixing up assessments catering to different learning
styles
- Giving options: Write an essay or a song or paint a
picture
- Recognising, allowing for and integrating the expertise and
talents that each student brings
- Integrating academic and literacy skills
- Scaffoldingassessments ie: an annotated bibliography, followed
by astructured essay and then an essay
- Focused tutorial support, peer support
- Never assume that you have explained yourself sufficiently
- Detailed written feedback on every assessment explain where the
student has gone wrong tell them what they need to do to
improve
- Support them before due dates so they can submit on time and
pass
- Praise and celebrate achievements
20. Tautoko Included in our model because supporting Mori
students in a way that works for them is crucial in effective
engagement.Refers to support .Bishop and Berryman (2006) drew
attention to the deficit support model whereby Mori students have
been perceived as academically limited and provided with remedial
support. 21. Tautoko
- Meeting face to face prior to course commencement
- Talking with caregivers when a student starts getting
behind
- Explaining assessment tasks orally
- Open door office policy students to feel welcome and at
home
- Lots of group work and collaborative tasks
- Lots of opportunity for discussion
- Increasing my knowledge of tikanga
- Increasing my use and confidence with Te Reo
- Teaching and singing waiata as part of class processes
- Integrating Te Tiriti and Te Ao Maori through-out my
curriculum
- Welcoming whanau into the classroom environment
- Fish and Chip Study nights being prepared to stay until the
work is done
- Partnership teaching model
22. Aroha Included in our framework because these are essential
qualities in an educator who is committed to engaging Mori
students. Refers to compassion, empathy and love. 23. Aroha
- Completing your own education regarding Te Tiriti o Waitangi
and doing so with an open heart
- Having some insight and understanding into what it means/ has
meant for a people to have so much taken away from them
- Bringing that learning and the compassion that arises from it,
to your classroom
- Understanding why Mori students might not always come to
class
- Considering what you can do to heal that damaged mauri
- Understanding why Mori students might struggle trying to a
function in a Western teaching and learning environment.
- Trying to understand the differences what does a kaupapa Maori
classroom look like/ feel like how can you offer some of that in
your own classroom
- Knowing that when you support Maori students one on one and
with oral explanations of an assessment you do so because you have
failed to cater to their learning style in your classroom not
because they are less able than their counterparts
- Deeply, genuinely caring for your students well-being
24. Whakamana Included in our framework because it reminds us to
bringsocial justice, human rights and a power analysis to our work
as educators Is underpinned by the notion that some individuals and
groups have more than fair share of power in society. 25.
Whakamana
- Pro-actively working with students to reduce internalised
stigma removing the burden of individual blame. For Maori students
this often involves teaching them about the Tiriti o Waitangi and
Tiriti breaches. Freire (1996) calls this contextualising or
consciousness raising.
- Consciousness raising to increase the students awareness and
understanding of social structures that have prevented them from
educational achievement.
- Creating opportunities for the student to experience
solidarity: sharing with others who have had similar
experiences
- Providing the supports and resources that will enable students
to successfully achieve
- Stimulating students interest in knowledge and learning
- Maintaining awareness of power issues in the classroom. Knowing
that no matter how friendly you think you are, you hold a position
of power over the students. Consciously acknowledging the power
imbalance and seeking to counteract it where possible
- Maintaining humility. Always remembering your limitations
particular in relation to other cultures.
26. Paulo Freire (1996)
- Love, humility and faith establish trust
- Dialogue enables communication
- Communicationallows education
- Hope requires critical reflection
- Critical reflection results in growth
Kate can you embed thisif you want itotherwise just an un
http://www.youtube.com/watch?v=NwwEchnBs4U&feature=related fern
growing 2 mins 27. Waiata: Te Aroha
28. References
- Bishop, R., & Berryman, M. (2006).Culture speaks: cultural
relationships and classroom learning . Wellington, New Zealand:
Huia Books.
- Friere, P. (1996).Pedagogy of the oppressed . London: Penguin
Books.
- Rapp, C., & Goscha, R. (2006).The strengths model: case
management with people with psychiatric disabilities(2nd Ed.).
Oxford: Oxford University Press.
- Smith, L.T. (2010).Smith, L. (2010). Opening Address.
Proceedings of the traditional knowledge conference 2008: Tetatau
Pounamu: The Greenstone door. Traditional knowledge and gateways to
balanced relationships. Auckland: Knowledge Exchange Programme.
Retrieved from
http://www.maramatanga.ac.nz/sites/default/files/TC-2008.pdf#page=196
- Tautoa, D. (2009).He koru ana ra tku. The koru: the safe symbol
in New Zealand design?Honours thesis. Whanganui, New Zealand:
Whanganui School of Design. Accessed
fromhttp://issuu.com/muddog/docs/thesis-2009
- Wilson, J.M. (2007-2011). Ta Moko. Accessed
fromhttp://awanderingminstreli.tripod.com/tamoko.htm