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Culture. The very essence of oneself and the preserving force behind the past and present identity of all people has and continues to play a significant role in the way education has developed. As a country, New Zealand is represented by a multitude of cultures and ethnicities, however it can be argued that the New Zealand education system appears to exclusively encompass Pākehā culture whilst undermining and foregoing others. To definitively say that many, if not all teachers are inextricably locked into reproducing Pākehā culture we must look at our history and see whether given the origins of education, they are capable of doing otherwise.
We can accredit much of the inequalities of today’s world as being a direct result of the idea of colonialism. Cabral (as cited in Small, 2015) defines colonialism as being “the paralysis or deviation or even halting of the history of one people in favour of the acceleration of the historical development of other peoples.” For New Zealand this meant that the Europeans were classed as colonisers because they moved into New Zealand and established their power as decision makers for the people. The Europeans had a very benevolent view of the act of colonialism and felt a phenomenon called ‘white mans burden’ whereby they believed that “as the superior race, [they] had this big obligation to do their best to bring civilisation to other races.” (Small, 2015). Consequently, this resulted in colonial education being incorporated into everyday life. The benefits of this teaching meant that the colonisers were increasing knowledge by giving the Māori people access to modern technology and showing them pathways of obtaining such knowledge. Carleton (as cited in Small, 2015) speaks of how they would “g...
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...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.
Césaire states that “colonization works to decline the colonizer, to brutalize him in the truest sense of the word, to degrade him, to awaken him to buried instincts, to covetousness, violence, race hatred and moral relativism” (Césaire, 173). This can be seen
Post-colonialism is a discourse draped in history. In one point in time or another, European colonialism dominated most non-European lands since the end of the Renaissance. Naturally, colonialists depicted the cultures of non-Europeans incorrectly and inferior. Traditionally, the canon has misappropriated and misrepresented these cultures, but also the Western academia has yet to teach us the valuable and basic lessons that allow true representations to develop. Partly in response, Post-colonialism arose. Though this term is a broad one, Post-colonialists generally agree on certain key principles. They understand that colonialism exploits the dominated people or country in one way or another, evoking inequalities. Examples of past inequalities include “genocide, economic exploitation, cultural decimation and political exclusion…” (Loomba 9-10). They abhor traditional colonialism but also believe that every people, through the context of their own cultures, have something to contribute to our understanding of human nature (Loomba 1-20). This is the theme that Lewis prescribes in his, self described, “satirical fantasy”, Out of the Silent Planet (Of Other 77).
The inclusion of Indigenous cultural integrity in the curriculum would help build reconciliation (Australian Curriculum Assessment and Reporting Authority [ACARA], n. d; Australian Institute for Teaching and School Leadership [AITSL], 2017). Graden yarning circles can help bringing the practice of Indigenous protocols in classrooms. Teachers can arrange Welcome to Country and encourage students to deliver their Acknowledgement of Country (Queensland Council of Social Service [QCOSS], n.d). Linking the land and the community will teach students to build respect for the culture (Yunkaporta,
In modern democratic society school curriculum has become a prioritised concern for many citizens. It is a key factor in the shaping of future generations and the development of society. Decades have lapsed and numerous attempts have been made to produce a national curriculum for Australia. In 2008 it was announced that the Rudd government in collaboration with State and Territories would produce a plan to move towards a national curriculum (Brady & Kennedy, 2010). To date this has been realised in the deliverance of the Australian Curriculum v1.2 which will be examined in this paper.
The term post-colonialism belies the current condition for the colonized and falsely suggests colonialism has ended or disappeared. Decolonization will be—must be—a deliberate, enduring process of divesting colonial power.Post colonialism will only take effect when the indigenous people will once again restore their honor, unique cultural practices and spiritual belief systems which are mostly questioned and rendered insignificant. The theories and stories spread by the Western colonization are so dominantly rooted that it is impossible for Maori traditional knowledge to overthrow Western knowledge; so the attempt currently made by the Kaupapa Maori researchers to ‘co-exist’ with the Western perspective. Although one challenge faced by Kaupapa Maori is the attitude and feelings held by the Maori people towards research due to which they prefer the term ‘project’ rather than research, where a culturally safe research by the indigenous people is essential to legitimize Maori language and culture. Research is highly institutionalized, so it’s difficult to articulate a large-scale decolonizing agenda let alone execute it. Simply put, self-determination requires indigenous peoples’ active
To completely understand this impact of colonisation on indigenous cultures however, we must first define the meaning of the word ‘colonisation’. We will then examine the various effects, both positive and negative that colonisation has had on the Aboriginal and Torres Strait Islander peoples.
Culture is defined as the characteristics of a group of people in all aspects such as language, religion, lifestyle etc. Varying societies have different cultures but traces of similarities are still present. Variety in culture ranges from things such as clothes, foods, religion and way of life. A key example of this includes countries such as Australia and New Zealand, both have parts of their culture where the similarities are indistinguishable, yet they differ and provide for an interesting diverse look at the reasons why two countries, bound so closely together have such blatant contrasts. This essay will explore these unique areas and compare as well as contrast each part of Australia's Aboriginal past with New Zealand's famed Maori
The Australian Curriculum has been a 'long time coming', but its great that it is almost here now. The Australian Curriculum has been designed with some relation to Tyler and Skillbeck's models. It is suspected that theorists such as Piaget were also considered during the development. The Australian Curriculum relates to Piaget's stages of progression, with curriculum being designed for specific levels of maturation and development. With students of this generation, it was incredibly important that an updated, curriculum was to be designed so that it could facilitate the needs of the 21st century learners. This new generation of learners seem to be almost born with basic computer skills, so the ICT program has been completely redeveloped. The curriculum has also expanded to make way for Asian studies which will help students as they move into their careers. The Australian Curriculum has been developed to cover a broad range of topics, concerns and values that will be discussed throughout this paper.
Butcher, M. (August 2003). “Who is Maori? Who is Pakeha?” In North &South Magazine. New Zealand.
Although the national government developed intercultural education to foster diversity and equality, critics scrutinized the government’s initiative because the educational content sustained local hierarchies that promoted social realities of the Harakmbut community (Aikman, 2006). However, through the promotion of indigenous teacher training programs such policies are proving more successful in the region.
The education system has been a controversial issue among educators. Requirements of school do not let student choose what they want to study for their future. It’s a big issue to force student study specific curriculums, which don’t help them improve, and what they like to create something. Educators choose a general system for education to all students which based on general knowledge. Intelligent or genius students have to be in that system of education, which doesn’t let them improve their creativity. Educators attempt to change that system to make it better, but their changing was not that great to be an example for the world. Also, did that change qualify education system to compete other systems or not? In some examples and reasons have been made me agree with some of points from Gatto’s and Edmunson’s and disagree them.
Samovar, L. A., Porter, R. E., & McDaniel, E. R. (2009). Communication between cultures. Auckland: Cengage Learning.
Wadham, B., Pudsey, J.& Boyd, R. (2007) Culture and Education, Frenchs Forest, NSW: Pearson Education Australia.
The South African educational system has been through many changes dealing with cultural, political, and social issues. There has always been a concern about equal academic opportunities for all the races within South Africa. Where most of the black South African students are given the disadvantage and the White students have the advantages. It wasn’t until 1994 when things took a slight turn for black students in South Africa. That year marked the end of the apartheid. Theoretically non-white students were now offered the same education as Whites. Although in South Africa there are still some areas that the government should offer more beneficial teaching and learning for all of the non-white students. These challenges the South African education systems have been through and are now in the process will further influence an equal opportunity for black South African students. The question this research paper asks is, about how does education vary for black and white students in South Africa, after apartheid ended? There are still economic, political, and racial difficulties for non-white individuals.
The Te Tiriti o Waitangi was a contract that Maori people believe to be an acknowledgement of their existence and their prior occupation to the land, give respect to their language, culture and belief and “it established the regime not for uni-culturalism, but for bi-culturalism” (Sorrenson, 2004 p. 162). This essay discusses the historical events, attitudes and beliefs regarding Te reo Maori, its relationship to the Te Tiriti o Waitangi and the significance of bicultural practice in early childhood education.