Accommodating multiculturalism and biculturalism in aotearoanew zealand
It is vitally important that Māori see and hear their own narratives embedded within practices and assessments in the places where they work and play.As educationalists with a strong interest in the recognition and use of Māori language and Māori cultural equity, we are working on a research project designed to investigate the efforts being made by the early childhood sector and initial early childhood teacher education within Aotearoa/New Zealand to embrace the government’s mandate to actively support the revitalisation and status of te reo Māori me ngā tikanga-ā-iwi (Māori language and culture).
However, being a victim of minor violence significantly increased the levels of depression, anxiety, and PTSD and being a victim of severe violence significantly increased minor and severe injury.
Māori “underachievement” is accordingly increasingly being seen as something that cannot be put right by non-Māori methods of teaching and assessment; acknowledging and supporting Māori reality, with respect to living and learning (Durie, 2001), needs to be a necessary component of the educational space for Māori (MOE, 2009a).
confirms this by stating that “Māori students are more likely to achieve when they see themselves, and their experiences and knowledge reflected in teaching and learning” (MOE, 2013, p. Many policies holding expectations that teachers and others will implement ) when working with children and when engaged in other matters relevant to ngā ao Māori (Māori worldviews) have been developed at the political level.1 Certainly, there is a Crown requirement, with respect to the early childhood sector, that it advance from its to develop a bicultural, bilingual curriculum document to the stage of being actively engaged in tangible bicultural, bilingual practice.
However, the ones that accord with how we, as early childhood teacher educators, see biculturalism playing out in educational sectors within which we practise (i.e., tertiary and early childhood), are similar in theme.
Manna (2003), for example, states that biculturalism means both Treaty of Waitangi partners being “treated alike and protected in the same way, to have participation in all things, and to have a say as equals, in partnership” (p. Skerrett (2007) supports this position in her article on language relative to tino rangatiratanga (autonomy).
The difference in their education appears to be the importance ascribed to tikanga Māori (Māori customs and traditions ).