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Importance of developing language skills
Important of language development
Important of language development
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Language development is imperative to cognitive growth, communication, survival and transmission of culture, values and traditions (Hemara, 2000). The language mirrors the realities and establishes belongingness to the group who uses the language (Karetu & Waite,1998). Aotearoa New Zealand’s tangata whenua, the Maori people, speak te reo, a language they considered a taonga (Hemara, 2000). Historical circumstances brought about many changes in the Maori way of life that caused the decline of the use and status of te reo. Ko te reo te hā te mauri o te māoritanga. When the nation loses its language, it loses it soul. The issue of the decline of the use and status of Te Reo is an issue deeply rooted in Aotearoa New Zealand’s history of colonisation that resonates to the present and will impact the future. It is an issue that needs to be look upon with utmost care and broad understanding in relation to bicultural development in the modern day and global Aotearoa New Zealand.
Formal education in Aoetaroa New Zealand began using Maori as the medium of instruction. It was widely used for socio-cultural and political interactions amongst the Maori people and between Maori and Pakeha (Hemara, 2000).The Maori society during the 1830’s were one in their belief system, culture and language. Te reo is their way of cultural immersion, transmission and integration (Hayward, 2004). When the Treaty of Waitangi was signed in 1840, Maori remained the language of the people, allowing the publication of the first Maori language newspaper. By the 1850’s the massive migration of the Pakeha exceeded the total population of the local Maori. The impact of colonosation took place. The signing of the treaty brought forth a change in the mind-setting o...
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Walker, R. (1996). Ngā pepa a Ranginui/The Walker Papers. Auckland: Penguin Books.
Walker, R. (2008). The Philosophy of Te Whatu Pokeka: Kaupapa Māori assessments and learning exemplars. Retrieved July 21, 2014 from https://cdn.auckland.ac.nz/assets/education/about/research/docs/first%20years/fyv10issue2walker.pdf
Waitangi Tribunal (1986). Report of Waitangi Tribunal to te reo claim. Retrieved July 21,2014 from http://www.waitangitribunal.govt.nz
Williams, J. (2004). Papa-tūā-nuku. Attitudes to land. In T. M. Ka’ai, J. C. Moorfield, M. P. J. Reilly & S. Mosley (Eds.), Ki te whaiao. An introduction to Māori culture and society (pp. 50-60). Auckland: Pearson Education.
Williams, N., Broadley, M.E., Te-Aho K. (2012). Ngā Taonga Whakaako: Bicultural competence in early childhood education. Ako Aotearoa National Centre for Tertiary Teaching Excellence: Wellington.
Robles de Melendez, W. (2010). Teaching Young Children in Multicultural Classrooms: Issues, Concepts, and Strategies (3rd ed.). Belmont, CA: Wadsworth, Cengage Learning.
The Hawaiian culture is known throughout the western world for their extravagant luaus, beautiful islands, and a language that comes nowhere near being pronounceable to anyone but a Hawaiian. Whenever someone wants to “get away” their first thought is to sit on the beach in Hawai’i with a Mai tai in their hand and watch the sun go down. Haunani-Kay Trask is a native Hawaiian educated on the mainland because it was believed to provide a better education. She questioned the stories of her heritage she heard as a child when she began learning of her ancestors in books at school. Confused by which story was correct, she returned to Hawai’i and discovered that the books of the mainland schools had been all wrong and her heritage was correctly told through the language and teachings of her own people. With her use of pathos and connotative language, Trask does a fine job of defending her argument that the western world destroyed her vibrant Hawaiian culture.
The film El Contrato showcases the conditions of workers trying to support families back at home. The men all live under one roof, on a contract for a duration of eight months to work in Ontario at a tomato greenhouse. The workers band together and treat each other as a family would, learning to survive.
...n, 1996. Te Whãriki: He whãriki mãtauranga mõ ngã mokopuna o Aotearoa. Early childhood curriculum. Wellington: Learning Media.
Te Whᾱriki is the New Zealand’s early childhood curriculum, which was developed in 1996. Compared with Reggio Emilia Approach, they have similarities as focus on children’s interests; develop children’s learning though interacting in relationship with others, emphasise the importance of environment and adults’ active responding. They also differ in many ways, such as teacher’s role, culture background and documentation and Assessment.
No matter where you go in Hawaiʻi, the Hawaiian language, or ʻōlelo Hawaiʻi, is sure to be found. Whether in expressions like “aloha” or “mahalo”, songs like our state anthem “Hawaiʻi Ponoʻī”, or in the names of the places we live, work and play, like “Kealakekua”, “Keālia” or “Waiākea”, Hawaiian is a part of our daily life. Today, you can watch Hawaiian-language programs on ʻŌiwi TV or hear ʻōlelo Hawaiʻi on radio stations like KAPA, KHBC or KWXX. And, with Hawaiian being an official language of the state of Hawaiʻi, and with the number of speakers and learners of ʻōlelo Hawaiʻi having increased tenfold between 2000 and 2010, it is imperative for the State of Hawaiʻi and the Department of Education to make the learning of Hawaiian language a requirement for all public school students.
According to Jackson (1988), the persistent myth that no real law existed in New Zealand prior to 1840, is a racist and colonising myth used to justify the imposition of ongoing application of law from Britain. Pre-European Maori society regulated behaviour and punished wrongdoings through the sanction of muru. Jackson defines muru as, “a legalised system of plundering as penalty for offences, which in a rough way resembled (the Pakeha) law by which a man is obliged to pay damages” (p.40). Due to the law brought and imposed by settlers, it rendered Maori’s values, ways of thinking, and living. This essay aims to discuss the Maori social and cultural values expressed in the sanction muru. Furthermore, how the British opposition to the use of
The purpose of this assignment is to demonstrate the oral and written Māori language which includes comprehension, translation and grammar. A pōwhiri is a welcoming ceremony, the welcoming ceremony is done from the Tangata Whenua (the local people) to the Manuhiri (the visitors). Traditionally, the process served to discover whether the visiting party came in peace. As the ceremony progressed and after friendly intent was established, it became a Manuhiri by the Tangata Whenua, they become one with the Tangata Whenua. There a ten stages to a pōwhiri, including Manuhiri to the Tangata Whenua, inoi, wero, Karanga, haka powhiri, whaikorero, waiata, koha, hongi and kai.
Kei Tua o te Pae/Assessment for learning: Early Childhood Exemplars take on a sociocultural approach to assessment. The early childhood exmplars are based on the philosophies of Te Whāriki, New Zealand's bicultural early childhood curriculum. The four principals of Te Whāriki, Empowerment/Whakamana, Holistic development/Kotahitanga, Family and community/Whānau tangata, and Relationships/Ngā hononga, are the principles for assessment. Interwoven within the philosophy and the four principals are the five strands of Te Whāriki which are: Wellbeing/Mana Atua, Belonging/Mana Whenua, Contribution/Mana Tangata, Communication/Mana Reo, and Exploration/Mana Aotūroa (Ministry of Education. (2010).
Samovar, L. A., Porter, R. E., & McDaniel, E. R. (2009). Communication between cultures. Auckland: Cengage Learning.
In closing, the Ta tatau short story by Emma Kruse Va’ai can be a great source of history for the Samoan people. As illustrated in the above scope, the author profoundly and comprehensively
Ministry of Education. (1996). Te whāriki early childhood curriculum: He whāriki mātauranga mō ngā mokopuna o Aotearoa: Early childhood curriculum.Wellington, New Zealand: Learning Media.
...dge to those who do not know. This movement is not dissimilar to the flow of culture and customs from one generation to the next and has the potential to be replaced or lost. As Europeans enforced the propriety of Pākehā culture during colonial time, the loss of Māori culture occurred to a detrimental point, this mindset is still prevalent in present day society and New Zealand education. Our origins and the society that educational institutions serve has resulted in schools being inextricably and undeniably locked in the reproduction of Pākehā culture to the point in which the importance of Māori culture has been impaired. Steps are being taken to ensure that this is not a mentality that continues to frequent our state schools, with the long-term aspiration for a New Zealand education system that is not divided in its history, events and predominantly – its culture.
The Treaty of Waitangi is a very important document to New Zealand. It is an agreement that was drawn up by representatives of the British Crown and Maori Hapu and Iwi. It was first signed at the Bay of Islands on February 6th, 1840. There has been a lot of debate over the years about the translation of words between the English and Te Reo Maori versions of the text and the differences in the word meaning over the who languages. In this assignment I am going to cover the rights and responsibilities that the treaty contains and an explanation of the differences in wordings and I am also going to contextualise my understanding of the differences of wording against the Maori Worldview and the Declaration of Independence.
To conclude, Te reo Maori is one of the treasures given to Maori people as one of their taonga from their God as part of their identity. It is important for the Maori people to keep their language survives for the mokopuna as well as connecting them to the land, values and beliefs. The principles of Te Tiriti o Waitangi were partnership, participation and protection that the Crown failed to act upon which result in Waitangi Tribunal. Te Whariki and New Zealand curriculum promotes and implement bicultural to revitalised Te reo Maori as well as strengthening the partnership between Maori and Pakeha of the Te Tiriti of Waitangi.