Understanding indigenous knowledge and cultural responsiveness

My understanding of indigenous knowledge and cultural responsiveness:

Cultural responsiveness and inclusivity is an area our school is collectively working on to gain a better understanding of what culturally responsive practice is and what it looks like in our context. One has to define culture to unpack what indigenous  knowledge and cultural responsiveness is. Culture is about worldviews, language, values beliefs and customs that people collectively identify with. An understanding of culture sometimes only comes about when one’s own culture is made visible through exposure to the culture of another. Culture is more than an accumulation of knowledge of the content of culture. It is about appreciating different ways of being, different ways of responding and thinking. This is not something that can be gained through asking, through research but through attempting to walk in another person’s shoes. Culturally responsive pedagogy is about learning relationships - when teachers purposely weave together learners cultural knowledge, their own funds of knowledge, make connections, use a variety of teaching approaches and engage the community to build positive learner centred education. Building positive, respectful relationships between teacher, learner, whanau and wider community are paramount.

My Context

To be honest, as I grew up indigenous knowledge and culture was not something that was seen as of value and even as a young teacher struggled with this perception as it went against my personal values and belief systems. Bishop, Berryman, Cavanagh & Teddy (2009) discuss the idea of challenging deficit theorising and how building effective reciprocal relationships will help address educational disparities. As a whole school focus our journey in culturally responsive practice is in its infancy and changes are being made. We had long recognised that this was an area that required our attention but struggled to access the support and guidance we needed in order to make things happen. The kick start we desperately needed came in January this year when we attended a one day workshop led by Janelle Wiki-Waaka. The question that resonated with me was “How would I know that I was in a classroom in Aotearoa?”. Jenelle followed this up with this is the only country where the Maori language exists, and that we cannot ‘go’ anywhere else in the world to learn it. Even pronunciation of words speaks volumes about what is valued in the wider community and by extension in the school. I have found that in making my own culture explicit and that of others that I am learning a lot about my own culture that had formerly been invisible to me.

What we do well

• High expectations of all, including each other (teachers).
• Eliminating deficit thinking, using research to challenge preconceived ideas, making connections outside of our school environment with ‘experts’ and mentors for support and guidance.
• Our learning environments are culturally safe (reflecting what Jenelle asks “How would I know that I was in a classroom in Aotearoa?” Beginning the day with Karakia, specific waiata to welcome visitors and acknowledge those who have returned, knowing our pepeha and sharing this. We are feeling our way as sensitively as we know how and are open to input, guidance and feedback from our Māori community.
• Te reo (limited but growing) is woven through all we do throughout the day (correct pronunciation of names and places, greetings/farewells, commands, vocab., questions, etc). Through the development of a partnership with the local iwi, to again enable their voice to play an active part in this aspect of the school life and its ever changing role and identity in the community will support our pronunciation and using appropriate protocols.
• Build inclusive, responsive relationships where we value what each learner brings to school in their kete - collecting student/whānau voice through interviews, surveys, etc.
• Tuakana/teina relationship - where the roles of expert and learner can be reversed at any time (including teacher/student/whānau).
• Recognising, valuing and accessing the cultural intelligence and knowledge our learners have (the need to ‘know’ who our learners are).

What we need to continue to work on

• Unpacking Tātiako and critiquing our learning environments against Ako, Wānanga, Whanaungatanga, Manaakaitanga and Tangata-Whenuatanga.
• Building strong respectful relationships with the tangata whenua.
• Making a space for the voices of tangata whenua to be heard and for Maori aspirations to be listened to and actioned on.

With the ongoing support of CORE facilitator Marian Pearce

• Digging deeper into what success as Maori looks like at NPS ().

• Developing a school wide Te Reo Māori learning programme.
• Inclusion of Te Reo and Tikanga Māori across all learning areas.
• Develop effective whānau engagement tools.

If we are working in authentically culturally responsive ways then we seek knowledge are open to new learning and do so in ways that allow us to learn more of the what. As partners with Pakeha of the Treaty of Waitangi their position in NZ society is different I think to the position of other cultural groups and does enable them with a precedence,

On a personal level

Mindset is vital as it can be very easy to fall back into deficit theorising and search for excuses as to why Māori and Pasifika learners are not achieving as they should, implying the problem is with them. If our education system is not serving these learners well, we need to seek, identify and shift the focus. It is integral that your teacher spiral of inquiry reflects your culturally responsive and inclusive pedagogy and practice. Culturally responsive practice is sustainable, becoming something you do, not something that is ‘done’ to you.

References

Bishop, R., Berryman, M., Cavanagh, T. & Teddy, L. (2009).Te Kotahitanga: Addressing educational disparities facing Māori students in New Zealand. Teaching and Teacher Education, 25(5),734–742