Maori Educationalists

(Tangaere 1996)links the Poutama with the Maori way of perceiving the world using it as one of the visual models of Maori development.(Pere 2001) by means of Te Wheke conceptualises teachings not as a separate identity but as one part of the whole.(Walker 1991) identifies the mono-cultural domination of education, with inadequately skilled teachers working in an irrelevant education system to Maori children. (Smith 1997; Bishop and Glynn 2000)Using their Kaupapa Maori theory the writer will show how they have begun to redress the continual non participation of many young Maori in the education system.

(Awatere 1988)sites the education system as the major gate keeping Maori out, signs outside institutions that say “whites only, Maori keep out” are only visible to Maori. Though times have changed since these sentiments were expressed there are elements of truth in Ms Awatere’s beliefs. Our aim as educationalists is to change the signs so they welcome Maori and Pakeha alike by educating educators in Te Ao Maori not just in the mono-cultural Pakeha view. The Maori perception of Te Ao and the Pakeha view of the Maori world are very different; understanding Te ira tangata (the life principal of people) is to recognize the essence of Maori knowledge (Tangaere 1996)

Te ira tangata was gifted to us by Tane-nui-a-Rangi when he ascended to the twelfth realm gaining the three baskets of knowledge(Ngata and Jones 1959) The Poutama represents the stairway to these realms as one is reminded of the many challenges we face in our hikoi of life. Viewed holistically each of us has different but equally important dimensions as part of who we are(Pere 1994)

The Poutama can be looked at from four dimensions – Tinana (Physical), Hinengaro (Intellectual), Whatumanawa (emotional), and Wairua (spiritual) with time, teaching and practice being the major factors on when a new layer is ascended(Tangaere 1996). A Maori child learning kapa haka moves through these dimensions as he or she is scaffolded in their learning by their kaiako. The kaiako backs off as the child becomes more proficient in their task and moves up in their Poutama. The tamariki’s next step may be as tuakana and from there he or she may even become kaiako.

(Vygotsky 1978)had a similar theory for learning and development. His Zone of Proximal Development (ZPD) showed that once a child understood a task or activity they would ascend the next step identifying the potential for future development.

(Pere 2001)Using the sacred Te Wheke also links in with the twelfth heaven, the concept is holistic with the eight tentacles entwined uniting the dimensions of all Maori. The tentacles representing aspects of health or well being encompass all the following concepts.

Taku Mana our absolute uniqueness was the first that Pakeha sort to control by insisting Maori see things as they do, failing or belittling, if one believed or behaved otherwise. Whakapapa and knowing ones identity including where one goes next has raised Mana amongst students and has allowed Maori to see themselves as individuals with special abilities. The individual was able to maintain their sense of belonging through their capacity to whakapapa or find genealogical ties to each of these structures, within which certain responsibilities and obligations were maintained(Durie 1994) No one has the right to impose their mana on another, I was taught this by my koro just as other’s were taught by theirs. Our educational successes today are being achieved by young Maori scholars with their mana very much intact.

Our Wairua is our journey with a direct link to the source of life(Pere 2001) .we talk to our Wairua, gain strength from it and pull it over us to protect us, Pakeha can take away our land but our Wairua is untouched. Our Wairua guides our Hikoi into education. An important part of any child’s journey in a classroom is not focusing on the student when incidents arise rather on the behaviour, but restoration must still be implemented so as not to disrespect the Wairua of others.(Tate 1990) says that if there has been wrong done then the tapu of one has been violated and one must whakanoa the situation and work towards whakatika using tika, pono and aroha.

The Karakia is not common prayer as it has become today, rather getting its strength from seeking energy from the guiding light. “Ko Io te Timatanga” – In the beginning there was Io. The Karakia also links Maori with their Tupuna and strengthens ones Wairua. Nga Waiata too educates in various medians and provides Maori with vessels to teach others. Waiata can quickly link a room with a common thread.

Our Mauri is our life force, our energy. We need to seek those who uplift us not ones who drain us. We are surrounded by the Mauri of Papatuanuku and have for centuries cared for her. Conservation is a Pakeha word that has come into being through their disrespect of our earth mothers Mauri. He mea hanga toku whare, ko Papatuanuku te paparahi ko nga Maunga nga poupou , ko Ranginui e titiro iho nei te tauanui (Whakatauki 2003) Our Mauri energises one to learn if provided with the right cultural platform. Though these are foundations of Pere’s Te Wheke they are also fundamental in who Maori are as a people.

(Bishop and Glynn 2000)through Kaupapa Maori seek to reassert Maori cultural aspirations, preferences and practices. (Smith 1997)identified fundamental principles which expand into mainstream education – Tino Rangatiratanga taking control of ones destiny. (Bruner 1996)suggests that participation on ones own terms brings commitment. When you look at whose terms our education system works for (Awatere 1988)is accurate in saying that “The wonder of it all is the amount of Maori children who succeed in spite of it all”.

Taonga tuku iho allows Maori children to be themselves if their language, values, knowledge and culture are treated as normal(Bishop and Glynn 2000) There are still many classrooms where He taonga tuku iho , the treasures of our ancestors are lost. In school, children are still age graded into classes and their learning structured by a curriculum determined from above(Walker 1991), he also goes on to say that instead of education being embraced as a process of growth for Maori children it has become an arena for cultural conflict.

Ako allows Maori to teach and learn as they have through generations, the teacher no longer needing to be the fountain of knowledge, rather taking on more of a partnership role(Bishop and Glynn 2000). The Tuakana Teina model demonstrates Ako.

Three initiatives that use the Kaupapa Maori format are, Tatari Tautoko Tauawhi, a parent and peer delivered reading programme, Hei Awhina Matua, a collaborative teacher and parent programme for behavioural problems and Kia Puawai ai te Reo, aimed at improving students written Maori. These authenticate the Kaupapa Maori approaches to children’s learning.(Macfarlane 1997)supports the Kaupapa approach in his Hikairo Rationale developed to work with children with behavioural difficulties. The whanau are at the centre of this.

Kia piki ake i nga raruraru o te kainga is a delicate principle that when worked properly instils security and trust in the whanau. He toa takatini taku toa e hara i te toa taki tahi(Whakatauki 2003).

Whanau structures in classes or schools are built not earned; extended families are inclusive to all needs with the tamariki being at its heart. If teachers don’t revisit their own practice they will continue to believe in the story created about children’s’ inadequacies(Bishop and Glynn 1999).An ineffective teacher can break the whanau structure down without even knowing it. More than an extended family or social unit, the whanau is based on kinship ties, shares a common ancestor, and provides an environment within which certain responsibilities and obligations are maintained(Durie 1994).

Te Aho Matua through collective goal setting completes this list by following the Kaupapa. With a common set of goals the way ahead for many kura and some mainstream classes is brighter.

The Kaupapa of the educators embody learning in appropriate cultural contexts for Maori education. Kaupapa devised by Pakeha, based on their language, culture and history is not bicultural(Vasil 1988).

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