Biculturalism in Aotearoa

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  • Topic: New Zealand, Treaty of Waitangi, Māori
  • Pages : 14 (2702 words )
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  • Published : March 9, 2013
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20100870
B241

Donna Walker

Karakia
Matua whaea tama wairua tapu
Menga anahera pono mete mangai
Hei tautoko mai
Aianei akanei ae, amine

Pepeha
Tena koutou katoa
Ko Piopio tōku Whenua
Ko Kahuwera tōku Maunga
Ko Mokau tōku Awa
Ko Tainui tōku Waka
Ko Ngati Maniapoto tōku iwi
Ko Paretekawa tōku Hapu
Ko Napinapi tōku Marae
Ko Rewi Manga Maniapoto tōku Tipuna
Ko Donna Walker tōku Ingoa

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Donna Walker

Welcome and greetings to you all. My name is Donna-marie
Rawinia Walker and I am from Māori descent. I am a mother of two boys aged 3 and 6 and I am currently in my second year of studying towards a Bachelor of Teaching with The New
Zealand Tertiary College. Before we begin, I have a small task that will allow us introduce ourselves and share our
whakapapa/pepeha with the group. A pepeha is the way in
which you introduce yourself in Māori and the purpose of this task is to encourage you all to think about your roots and family genealogy. I will allow a few minutes to fill these out and then we will have some time to share within the group your pepeha just like I did mine.

Hand-out - Pepeha
Invitation: Would anyone like to come up and share their
pepeha with the group?
Hand-out – Waiata
In Māori customs, after a speech or pepeha has been presented, a kinaki such as a waiata is sung to complement and support the speaker. The waiata I have chosen to teach you today is called Maku ra pea and is a waiata tohutohu which is a song that has a message connected to it (Ka’ai, Moorfeild, Reilly & Mosley [Ka’ai] 2004). Etu and lets sing together.

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Donna Walker

Introduction
Now that we have introduced ourselves and feel more
comfortable, I will begin the seminar that will focus on the ongoing process of bicultural development in Aotearoa and early childhood education. It will highlight the relationship that Te tiriti oo Waitangi has with education, historical issues and contemporary initiatives that arose after the signing of the treaty, The New Zealand Early Childhood Curriculum Te

Whaariki (Ministry of education [MoE] 1996),
Whanaungatanga and the implementation of strategies and
practices that support and promote a bicultural curriculum.

The process of Bicultural Development in Aotearoa
Task: Within your group or the person sitting beside you, take a couple of minutes to discuss what bicultural development in
New Zealand early childhood education means to you. We will
discuss and briefly brainstorm some ideas before I begin.
Bicultural development is derived from the treaty of Waitangi and implies that it is an on-going process of social change for Māori people to a more equitable bicultural society (Nuttal, 2003). Te Whaariki (1996) supports biculturalism and states

that “The curriculum should include Māori people, places and artefacts and opportunities to learn and use Māori language

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through social interaction” (p. 43). This will ensure the
community of educational institutes to transform their practices to honouring the culture and language of tangata whenua/Maori people (Ritchie, 2007). Metge (1990) acknowledges the
upholding, respect and understanding of Te Tiriti ō Waitangi as a main feature of bicultural development.
Sir James Henare said “Ko te reo te mauri o te mana Māori” (1986; cited in Ka’ai, 2004, pg 202). Te reo Māori is a taonga and life-force of the mana of Māori and life-blood of tikanga Māori. It is highly valuable to Māori people and identifies the Māori culture.

Te tiriti ō Waitangi
Contents and purpose
The treaty of Waitangi is referred to as the founding document of Aotearoa New Zealand with its signing by some Māori
chiefs and British crown in 1840 (Ka’ai, 2004). The document acknowledged Māori existence and contained three short
articles which were drafted in English by Captain William
Hobson who later gave Henry Williams with assistance from
his son Edward Williams...
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