Sonja Macfarlane from Canterbury University
spoke at the Positive Education in New Zealand conference 2019. Her focus was to:
~ interact with some Māori cultural
iconography that underpins aspects of positive educational leadership
~ ponder the importance of listening to
culture
~ share a Treaty-based approach to guide
positive bicultural practice
Most learners are more likely to achieve when
they see themselves and their culture reflected in the curriculum and all other
learning contexts. (Ministry of Education, 2008)
Are competing cultural values Influencing our
education practice?
Individualistic I/me
❖ Independence
❖ Self-advancement
❖ Personal autonomy
❖ Success affirmed ‘beyond’
❖ I will always determine the learning and activities
❖ I am in charge; I am the expert
Collective
❖ We / us
❖ Inter-dependence
❖ Group advancement
❖ Collective autonomy
❖ Success affirmed ‘within’
❖ We can co-construct the learning and activities
❖ We all contribute; each of us has
strengths
“Only by reducing inequality will we improve the quality of the
social environment, and so the real quality of life for all of us”
Wilkinson,
R., & Pickett, K. (2009). The Spirit Level: Why more equal societies almost
always do better.
Policies
- Duty of care is based on the assumption that the school is acting in loco parentis (in place of the parent).
- NZTC Code of ethics: Places an ethical obligation on registered teachers to “promote the physical, emotional, social, intellectual and spiritual wellbeing of learners”.
- Treaty of Waitangi: Articles reflect the concept of turangawaewae, the right to belong, which is consistent with New Zealand’s philosophy of inclusive education within the school context.
- Education (Hostel) Regulations 2005: giving boarders:
Positive guidance and control
Protection from Discrimination, degradation, ill-treatment, solitary confinement or deprivation
Protection from Discrimination, degradation, ill-treatment, solitary confinement or deprivation
Protection while on leave from the
hostel or on hostel excursions
link to full-size Cultural Competency
Well-being...encompasses the physical, mental,
social and spiritual dimensions of a student’s health
Pastoral
care: promoting wellbeing
Engagement
with health and education community leaders
Providing
a safe and healthy environment
Curriculum
teaching and learning
Access
to health services
Policies
and practices that intend to improve wellbeing
Improving
the health of the school community
Obligations to the Treaty of Waitangi
The
principles of the Treaty are relevant to the pastoral care provided to
students.
Respect
for the Treaty should be demonstrated through the schools’ policies and
approaches to the promotion of students wellbeing.
approaches to the promotion of students wellbeing.
Authority: Mana
The strength to act with authority – to stand
tall and with pride:
o
voice
o
humility
o
dignity
o
honesty
o
vitality
o
integrity
Having the courage of one’s convictions
Courage: Manawanui
The strength to face challenges for the greater good – often in the face of adversity:
passion
determination
strength
advocacy
motivation
resilience
A commitment to making a difference
Knowledge: Mātauranga
The strength to use new and existing
information with discernment:
being
informed
informing
open-mindedness
creativity
curiosity
critique
Knowledge that connects to people
Vision: Moemoeā
The strength to see beyond the here and now:
fashioning
hopes and dreams
maintaining
focus
seeking
opportunities
seeing
potential
being
realistic
having
faith
Strength-based approaches
Unity: Kotahitanga
The strength to engage and involve others - to
bring people on board:
motivating
encouraging
acknowledging
contributions
enabling
others
being
inclusive
showing
humour
Collaborative inter-professional practice
Humanity: Manaakitanga
The strength to express kindness to others; to
put others before self:
giving
service to others
caring
for others’ well-being
respecting
others’ feelings
valuing
relationships
setting
boundaries
actively
listening
Mana-enhancing interactions
Stewardship: Kaitiakitanga
The strength to look after the values, beliefs
and practices of the people:
protecting
and maintaining beliefs, symbols and icons
embedding
practices
mitigating
risks
succession
planning
involving
the right people
choosing
the right pathway
Culturally-responsive (EB) practices
Partnership: Working together
• There
is a balance of power: power-sharing
• Whānau
are involved in decisions: they are consulted
• Appropriate
ways of engaging and communcating are implemented
Protection: Doing no harm
• The
mana and wellbeing of the tamaiti and whānau remain in tact
• Whānau
preferences and practices are respected/valued
• Te
reo Māori is valued and incorporated respectfully Participation: Equity of
access to rights and outcomes
• Whānau
have access to appropriate services and supports
• Participation
is actively encouraged to enhance outcomes
• Cultural
advice is sought to enhance meaning-making and outcomes
©Macfarlane, S. (2011). Cultural competency and professional practice: He Poutama. Unpublished paper. Christchurch: University of Canterbury
link to full-size Cultural Competency
“Culture is a convenient way of describing the ways members of a group understand each other and communicate that understanding”
“Cultural competence is the acquisition of skills so that we are better able to understand members of other cultures in order to achieve best outcomes….it is about being able to understand the people who we are going to deal with, as practitioners’
Enablers of Māori learners’ wellbeing and success
Mana Motuhake: They have a positive sense
of identity and are able to express their mana tangata
Mana Tū: They tend to be humble, tenacious
and resilient
Mana Ūkaipo: They have a sense of place –a
continuing connection to place – iwi, marae.
Mana Tangatarua: They are keen to acquire
the skills to navigate in two worlds
AND
Mana Whānau: They are supported, encouraged
and extended by their whānau
He oranga ngākau, he pikinga waiora
Positive feelings in your heart,
will
enhance your sense of self
