Ethical practices, professional leadership, curriculum and pedagogy for Māori and Pasifika communities in early childhood settings

This essay will define three issues within early childhood settings: ethical practice, professional practice, and curriculum and pedagogy. Each section will then be discussed and evaluated in relation to its position within Māori and Pasifika communities.

Ethical Practice

Ethical is described as “relating to moral principles” (Soanes & Stevenson, 2004, p. 490) and practice is “the practising of a profession” (Soanes & Stevenson, 2004, p. 1126). Thus, in teaching, ethical practice is the way that teachers apply their moral principles to their work. However, it is important to point out that teachers need more than personal values and morality to guide their work. Personal attitudes, values, and morals need to be supplemented with professional values (Feeney, Christensen, & Moravcik, 2006).

Teachers in Aotearoa are guided by a code of ethics. This code is “a statement of the standards of ethical practice that a profession aspires to and abides by – a statement all early childhood practitioners have agreed on” (Early Childhood Education Code of Ethics for Aotearoa New Zealand, 1997, p. 9).

Issues around Ethical Practices for Māori

The official government policy until 1960 was based on racist assumption and Māori were encouraged to abandon their culture in order to learn the ways and processes of the dominant culture. Moreover, “in the wider educational context today, this assimilation agenda remains pervasive” (Bishop & Glynn, 1999, p. 16). Thus, in order for teachers to follow ethical practices it is time for teachers to change what Bishop and Glynn (1999, p. 16) declare, “Educational practices have in the past contributed to and continue to contribute to the persistent attacks on the integrity of Māori culture.”

Issues around Ethical Practices for Pasifika

Aotearoa New Zealand is the home to the Tagata Pasefika population in the world. The majority of Tagata Pasefika comprises migrants from Samoa, the Cook Islands, Tonga, Niue, the Tokelau Islands, Tuvalu and their New Zealand-born descendants. There is also a small Melanesian population from Fiji, Vanuatu, and the Solomons (Hunkin-Tuiletufuga, 2001; Macpherson, Spoonly, & Anae, 2001). There are not many physical differences among Tagata Pasefika; the main difference, and the main marker of their individual cultures, is their language (Hunkin-Tuiletufuga, 2001). It is well-known that “language constitutes one of the most powerful media for transmitting our histories and social realities as well as for thinking and for shaping the world” (Darder, 1991, as cited in Hunkin-Tuiletufuga, 2001, p. 197).

Without the language, it would be almost impossible to transmit all cultural aspects, such as customs, religion, traditions, habits, kai, music, history, behaviour, stories, myths, geographical areas, beliefs, and values (Gibbs, 2006). When a culture is not reflected in the education system and in books, that culture loses its identity (Colbung, Glover, Rau, & Ritchie, 2007) and people start to question who they are. It is worth noting that a culturally responsive teacher needs to be sensitive to diversity of cultures and gain a deeper understanding and respect of cultural issues (Bernhard & Gonzalez-Mena, 2002; Bevan-Brown, 2003; Gibbs, 2006; Paul, 2001; Ritchie, 2001).

Professional Leadership

Teachers make important “contributions to society by nurturing young children during a critically important period in the life cycle” (Feeney et al., 2006, p. 14). It is not only being a professional that matters, it is vital to behave as a professional leader. Besides that, the values of a profession are not a matter of preference but are agreed-upon statements that members hold to be important. Professional values spell out the beliefs and commitments of a profession (Feeney et al., 2006). It is essential for teachers to follow a guide of professionalism in the area of early childhood education (ECE).

Issues around Professional Leadership for Māori

Article Two of the treaty of Waitangi guaranteed Māori people the full chieftaincy over all that they treasure: their land, their villages, and all their possessions; the power to define what constitutes a treasure; and the power to protect, promote, prefer, and proscribe treasures (Durie, 1998; Bishop & Graham, 1997, as cited in Bishop & Glynn, 1999). However, despite this guarantee, the dominant group that have the control over decision-making processes in education within the context of an “assimilation agenda has marginalised Māori language, cultural aspirations and Māori preferred knowledge-gathering and information-processing methods and contexts. These things are all taonga as defined by Māori people themselves” (Bishop & Glynn, 1999, p. 17).

Bishop and Glyn (1999) outline the impact of textbooks and the severe effects the book Our Nation’s Story had on Māori children. History showed the “deliberate marginalisation of Māori children and women from participation in the storying of Our Nation” (p. 21). “Māori are portrayed as villains in need of civilisation” (Bishop and Glyn, 1999, p. 22). Furthermore, “classroom practices, focusing on the need to assimilate Māori to the superior culture’s world view, have promoted and developed an education system that has ensured that the beneficiaries will be those most like the ones who designed and implemented the system” (Bishop & Glynn, 1999, p.17).

Thus, should teachers be blamed as non-professional leaders for this unfair practice towards Māori people, or should we blame the dominant group of New Zealand for denial of the rights of Māori as promised by the treaty of Waitangi? I certainly agree with Bishop and Glyn (1999) that the history that Māori people heard in classrooms was irrelevant for them. Māori children did not reach an acceptable standard of education at school because, understandably, their interest and motivation was lost when school reflected none of their language, culture, values, and beliefs.

This practice shows that when a country becomes a colony and is dominated, the conquerors not only influence local people through political, military, and social domination, but also cultural domination. Cultural domination might be the worst domination because it enforces the local society to follow customs that do not belong to the native people. By imposing a cultural system, the conqueror degrades the local traditions, debilitating identities, and generating social and economic problems that result in exclusion and division (Colbung et al., 2007).

Issues around Professional Leadership for Pasifika

Modernised nations, including Aotearoa New Zealand, promote the concept that a society which recognises the right of groups to be different from the dominant group is more democratic (Rata, O’Brien, Murray, Mara, Gray, & Rawlinson, 2001). The dominant group of New Zealand has the power to prescribe the norms and is still working for Māori people’s rights to be recognised. It is fundamental for the dominant group to recognise other cultures from outside New Zealand, too. Aotearoa New Zealand encourages bi-cultural development; Ritchie (2003) explains that bi-cultural development is generated by a commitment to social justice and the Treaty of Waitangi. The term development implies an “ongoing process of social change toward an equitable bi-cultural society” (Metge, as cited in Ritchie, 2003, p. 85). It is imperative for a society to value and respect all the cultures within the country.

Curriculum and Pedagogy

Curriculum is based on a vision of society, values and beliefs, from a particular view of learners and teachers, and the ways teachers translate this vision into learning experiences (Feeney et al., 2006). Moreover, curriculum is the representation of difference and identity and it “communicates images of who we are as individuals and civic creatures” (Pinar, 1993, as cited in Bertanees & Thornley, 2004, p. 85). Thus, it is fundamental to understand the critical connection between children’s learning, family, and culture. It is important to encourage and promote Māori traditions for the benefit of children and whānau. Teachers should help each child to become positive, confident, proud, happy, and valued as an individual.

Furthermore, as a characteristic of power, the denial of cultural diversity within the classroom provokes inequity, as differences continue through these models within classroom relationships and within pedagogy. Thus, it is this model of dominance and subordination that perpetuates the non-participation of many young Māori in the benefits that the education system has to offer (Bishop and Glynn, 1999).

Issues around Curriculum and Pedagogy for Māori

Bishop and Glynn (1999) declare that the models of dominance and subordination that exist in the wider society of Aotearoa New Zealand also exist in the classroom. The authors believe that Kaupapa Māori theory and practice offer new approaches to interpersonal and group interactions in educational settings and in policy-making. It is important to be cautious about deciding what is better for the society of Aotearoa to be able to live in peace and unity in order to avoid discrimination because, as Bendikson (1988, p. 135) states, separation “will cause many cries of racism and segregation as more and more people call for this development at hui and through the media.”

The Education Act 1989 requires the inclusion of Māori people within the education system (Orange, 2004), and the implementation of the “Treaty of Waitangi through the provision of Māori language to those students whose parents request it, and bicultural curricula to all students” (Orange, 2004, p. 193). However, only 6.9% of early childhood teachers are Māori (Ministry of Education, as cited in Colbung et al., 2007). Teachers are predominantly Pākehā and mono-cultural; education is theorised and delivered from within a single cultural frame of reference (Bendikson, 1988). As a result, Māori children see little of relevance to themselves in the education system; therefore Māori people have an ambivalent attitude towards education (Bishop & Glynn, 1999).

“Māori cultural input should be a ‘given’” (Bevan-Brown, 2003, p. 14). As Aotearoa New Zealand is a bi-cultural country bound by the Treaty of Waitangi obligations, early childhood centres should reflect and celebrate this dual cultural heritage (Bevan-Brown, 2003). Māori children have the right to their identities as cultural beings (Colbung et al., 2007). It must be very strange to be born in your native country and feel that you do not belong to it; a great hindrance to feel like a stranger in your own country. How difficult it must be to convince people from your own country that your culture needs to be respected, valued, and appreciated.

To respect Māori culture, it is important to revive the official language; as the Waitangi Tribunal states: “Te Reo Māori should be legal in courts, government departments and public bodies” (The Treaty of Waitangi, 2003, p. 53). Besides that, Te reo Māori is the language of this country and is therefore unique. The learning of it could be the first step in the acceptance of the value of bilingualism (Tauroa, 1990).

Moreover, “when language, ‘culture’ and ‘knowledge’ of the colonised are appropriated in an un-reflexive way it serves to affirm the group of people who already occupy the position of power” (Bertanees & Thornley, 2004, p. 86). It is important to treat children as responsible, contributing parties to the group, having a job to do, allowing them to grow into their rightful place.

In Aotearoa New Zealand the leaders should be creating textbooks and norms, for teachers to follow, that reflect the culture of Māori and Pasifika people, otherwise it will be essential to continue with the Kōhanga Reo ECE and care, where all education and instruction is delivered in te reo Māori and where mokopuna are totally immersed in te reo Māori and tikanga (culture). It would also be important for children to follow the Kura Kaupapa Māori school programme in Māori.

Furthermore, “particular care should be given to bicultural issues in relation to empowerment. Adults working with children should understand and be willing to discuss bicultural issues, actively seek Māori contributions to decision making, and ensure that Māori children develop a strong sense of self-worth” (MOE, 1996, p. 40). However, Pākehā teachers must know that, in spite of their efforts to respond, many Māori will view them as inappropriate people to implement the principles as laid out in the Curriculum (Bendikson, 1988).

Issues around Curriculum and Pedagogy for Pasifika

It is essential to continue with the Pacific Island Early Childhood Group. There is a shortage of fluent Pasifika ECE staff and many families have English as a first language, so services are not total immersion services. However, these staffs are helping children and their families to keep their language alive, and consequently their culture (Mitchell, Royal Tangaere, Mara, & Wylie, 2006). It is essential for the diverse Pacific Island cultures to keep their different customs and languages flourishing in their communities within New Zealand (MOE, 1996). Critically, Statistics New Zealand declares that the New Zealand-born component of the Samoan population is approaching 60 per cent of the total Samoan population in New Zealand, and only 46 per cent of them can speak Samoan (Statistics New Zealand, 1996, as cited in Hunkin-Tuiletufuga, 2001). It is important to note that the “relationship between language and culture is like oxygen is to human survival. Without one, the other will not survive” (Hunkin-Tuiletufuga, 2001, p. 197). Language is more than only words, sentences, and stories. “It includes the language of images, art, dance, drama, mathematics, movement, rhythm, and music” (MOE, 1996, p. 72). Furthermore, I agree with Hunkin-Tuiletufuga (2001) that each language embodies values, knowledge, and understanding that give meaning, structure, and purpose to the social life of its users.

Finally, it is essential for New Zealand’s leaders, teachers and population to remember that there is an agreement between Māori and the British Crown, The Treaty of Waitangi, which ensures that all New Zealanders have the same rights of citizenship. Moreover, Te Mana o Te tamaiti Māori, The Rights of the Māori child, states that a tamaiti will flourish in an environment that acknowledges and respects their cultural values (Hugana, 2003). All children have the right to practise their own culture, language and religion. Minority and indigenous groups need special protection of this right, including all children, no matter who they are, where they live, what language they speak, what their religion is, whatever their culture is, whether they are rich or poor. No child should be treated unfairly on any basis (UN Convention, n.d.).

REFERENCES

 Bendikson, L. (1988). On being Pakeha and running a bilingual programme. In W. Hirsh, & R. Scott. (Eds.). Getting it right: Ethnicity and equity in New Zealand education (pp. 135-138). Auckland, New Zealand: Office of the Race Relations Conciliator.

Bernhard, J. K., & Gonzalez-Mena, J. (2000). The cultural context of infants and toddler care. In D. Cryer & T. Harms. Infants and toddlers in out-of-home care (pp. 237-268). Baltimore, MD: Paul H Brookes Publishing Co.

Bertanees, C., & Thornley, C. (2004). Negotiating colonial structures: Challenging the views of Pakeha student teachers. Asia-Pacific Journal of Teacher Education, 32, 81-93.

Bevan-Brown, F. (2003). The cultural self-review: Providing culturally effective, inclusive, education for Māori learners. Wellington, New Zealand: New Zealand Council for Educational Research.

Bishop, R., & Glynn, T. (1999). Culture Counts: Changing power relations in education. Palmerston North, New Zealand: Dunmore Press.

Colburg, M., Glover, A., Rau, C., & Ritchie, J. (2007). Indigenous peoples and perspectives in early childhood education. In L. Keesing-Styles & H. Hedges. (Eds.). Theorising early childhood practice: Emerging dialogue (pp. 137-161). Castle Hill, Australia: Pademelon Press.

Early Childhood Code of Ethics National Working Group. (1997). Early childhood education code of ethics for Aotearoa / New Zealand. Wellington, New Zealand; Author.

Feeney, S., Christensen, D., & Moravcik, E. (2006). Who am I in the lives of children?: An introduction to early childhood education (7^th ed.). Upper Saddle River, Australia: Pearson Merrill Prentice Hall.

Gibbs, C. (2006). To be a teacher: Journeys towards authenticity. Auckland, New Zealand: Pearson Prentice Hall.

Huhana, R. (2003, April). Te mana o te tamaiti Māori: The rights of the Māori child. Commissioner for Children.

Hunkin-Tuiletufuga, G. (2001). Pasefika languages and Pasefika identities: Contemporary and future challenges. In C. MacPherson, P. Spoonley, & M. Anae (Eds.), Tangata o te Moana Nui: The evolving identities of pacific peoples in Aotearoa / New Zealand (pp. 196-211). Palmerton North, New Zealand: Dunmore Press.

MacPherson, C., Spoonley, P., & Anae, M. (2001). Pacific peoples in Aotearoa: An Introduction. In C. MacPherson, P. Spoonley, & M. Anae (Eds.), Tangata o te Moana Nui: The evolving identities of pacific peoples in Aotearoa / New Zealand (pp. 11-15). Palmerton North, New Zealand: Dunmore Press.

Ministry of Education. (1996). Te Whāriki: He whāriki mātauranga mō ngā mokopuna o Aotearoa/Early childhood curriculum. Wellington, New Zealand: Learning Media.

Mitchell, L., Royal Tangaere, A., Mara, D., & Wylie, C. (2006). Quality in parent/whānau-led services. Wellington, New Zealand: New Zealand Council for Educational Research.

Orange, C. (2004). An illustrated history of the Treaty of Waitangi. Wellington, New Zealand: Bridget Williams Books.

Paul, A. (2001). Developing an anti-bias approach in program planning. In E. Dau (Ed.), The anti-bias approach in early childhood (2^nd ed., pp. 211-224). Frenchs Forest, Australia: Longman.

Rata, E., O’Brien, P., Murray, R., Mara, D., Gray, S., & Rawlinson, C. (2001). Diversity. In V. Carpenter, H. Dixon, E. Rata and C. Rawlinson (Eds.), Theory in practice for educators (pp. 189-210). Victoria, Australia: Thomson Dunmore Press.

Ritchie, J. (2001). Implementing a bicultural curriculum. Some considerations. Early Childhood Folio 5: A Collection of Recent Research. Pp. 22-26.

Ritchie, J. (2003). Te Whāriki as a potential lever for bicultural development. In J. Nuttall (Ed.), Weaving Te Whāriki: Aotearoa New Zealand’s early childhood curriculum document in theory and practice (pp. 79-109).Wellington, New Zealand: NZCER.

Soanes, C., & Stevenson, A. (Eds.). (2004). Concise Oxford English dictionary: The world’s most trusted dictionaries. New York, NY: Oxford University Press.

Tauroa, P. (1990). Māori phrasebook & dictionary. Auckland, New Zealand: Harper Collins Publisher New Zealand.

The Treaty of Waitangi (2003). Cambridge, New Zealand: Kina Film Productions.

UN Convention on the Rights of the Child in child friendly language. (n.d.). Retrieved from http://dpi.wi.gov/ccic/pdf/poster_crc_child_friendly_language.pdf