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What are some approaches to Bilingual Education? final review 1301
What are some approaches to Bilingual Education? final review 1301
What are some approaches to Bilingual Education? final review 1301
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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.
According to Maori legends and myths Te reo Maori is one of the treasures give to them by Tane, (God of the forest) when he climbed to the twelfth heavens to collect the three kete of knowledge that man-kind needed for survival (Pohatu, 2000). Te reo Maori is a unique identity of all Maori people, it is sacred and indigenous language because it was handed to them by their ancestors to be treasured, nurtured and encourage to positive influence the future generations (Barlow, 1991). In the Maori tradition they used Te reo to pass down their history, tell myths and legends, to korero through karakia, waiata and education from ear to ear (Pohatu, 2000). For instance the significance of Te reo Maori still can be seen when they have gathering at the Marae to welcome, waiata and do karakia before kai.
Aotearoa is the home to Te reo Maori where is should be promoted and encouraged. In fact, Te Whāriki and New Zealand Early Childhood curriculum acknowledge Te reo Maori by encouraging the teachers to promote and implement it in early childhood settings allowing all children the opportunity to understand and develop an understanding of Maori heritages; Te reo, and partnership to Te Tiriti of Waitangi(Ministry of Education [M...
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... childhood education. Implementing of biculturalism is a social as well as political basis of sharing the power in decision making process of the country, learning and understand about other cultures, values and beliefs (Walker, 1996).
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.
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.
“In addition to giving special attention to the history and current situation of their own nation, [children should] learn a good deal more than they frequently do about the rest of the world in which they live” (6). In this method of education, students will be creating bonds with characteristics of cultures that they personally find good and worthy of upholding. Rather than upholding traditions of their own nation without the respect they where originally meant to give. In this way, you would find differences in other nations cultures and not see them as flaws, but as unique features you can appreciate and strive to
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,
...n, 1996. Te Whãriki: He whãriki mãtauranga mõ ngã mokopuna o Aotearoa. Early childhood curriculum. Wellington: Learning Media.
According to Steinberg (1996) many believe that biculturalism is more successful than the other four. With biculturalism minority youth have access to the norms of the majority and minority culture depending on the situation.
To the indigenous community, country and story creates a strong cultural identity and is the starting point to their education. The second outcome; connected with and contribute to their world, is shown through the experience and learning of the indigenous culture and the history of the country and land they live in. Outcome three; strong sense of wellbeing is shown through enhancing indigenous children’s wellbeing socially, culturally, mentally and emotionally through learning about their heritage, country and history through the stories passed down through generations and gaining a sense of belonging and self identity. Both outcome four and five; confident and involved learners and effective communicators are important as they show a unity and understanding between the indigenous culture through learning about the country and stories together about the indigenous
To be brief, culturally relevant teaching "is a pedagogy that empowers students intellectually, socially, emotionally, and politically by using cultural referents to impart knowledge, skills, and attitudes (Ladson-Billings, 2009, pp. 20)." The emphasis of culturally relevant teaching is to understand that children have different needs and in order to deal with them in the best way possible is equitably. The inability to recognize these differences causes teachers to limit their ability to meet the student's educational needs and prevents them from being culturally relevant (Ladson-Billings, 2009, pp.37). Contrary to culturally relevant teaching, assimilationist teaching is a style that disregards a student's particular cultural characteristics. This teaching method follows a hierarchical model. According to the assimilationist perspective, the teacher's role is to ensure that students fit into society (Ladson-Billings, 2009, pp. 24). The book is full of amazing teaching strategies, teaching styles, and methods that would help benefit educators working with children of any grade
doi: 10.1046/j.1365-2648.1998.00547.x Robinson, K., Kearns, R., & Dyck, I. (1996). Cultural safety, biculturalism and nursing education in Aotearoa/New Zealand. Health & Social Care in the Community, 4(6), 371-380. doi: 10.1111/j.1365-2524.1996.tb00084.x Rochford, T. (2004). Whare Tapa Wha: A Mäori model of a unified theory of health.
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.
The ultimate goal of muru is to find the means to restore balance from the offence (Jackson, 1988). According to Quince (2007), muru is operated under the organising principles and beliefs of Maori society before colonisation: tapu, hara, mana, and utu. According to Quince’s formula; an individual breaches tapu when committing an offence (hara ), which becomes an attack on the person’s status (mana ) and in response, an intervention is needed to restore balance (utu ). These general principles of Maori law helped organised how offending was to be understood and dealt with. In addition, these principles provided a basic framework for Maori society to function in an orderly manner (Jackson, 1988). Muru acknowledges the spiritual and lineage ties that; committing an offence is tapu to themselves and their wider networks and ancestors, therefore, compensation is essential to restore the balance that has been taken away and to protect their mana (Quince, 2007). Thus, muru expresses cultural and social values of Maori society which were embedded in their everyday lives before
In conclusion, as an institution, the marae stands for much more than the official parts of Māori culture. It has its own system, its own learning and its own function. It is operaring still as Tane’s gift to mankind. Education is dominant on Marae, which now provide pathways to degrees, trade training and other NZQA opportunities. Marae are leading the way, taking their proper place in Māori society. “Marae are the foundation of Māori autonomy and tinorangatiratanga” ( Ratima, 2010).
Samovar, L. A., Porter, R. E., & McDaniel, E. R. (2009). Communication between cultures. Auckland: Cengage Learning.
A house that doesn’t belong, shared with two other families. Three mums, nineteen children. ‘The struggle is real’, ‘homelessness is real’. Provisional accommodation provided by ttw would house homeless mums and their children. Ideally this temporary accommodation opened its doors for whanau, with the availability for ttw to work with them, achieving a place to call home. This supported with ttw assistance applied to matters arising through homelessness. Māori and non-Māori models of practice that ttw practice are Te Wheke (Pere R. , 1997), Nga Takepu (Pohatu T. , 2008) and Strengths-based theory (Saleebey, 1977) just to name...
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.
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.