Eliminating the White Spaces

RESEARCH 1 and PRACTICE 1 Reflective Entry 3

April 05, 2020.

Engaging Learners Digitally either during or after lockdown and how it encompasses Indigenous Knowledge and Cultural Responsiveness

We are living in the 21st Century so it’s vital that we incorporate 21st Century Skills into teaching and learning despite race, culture, socio economic background and so on (Figure 1). In my research I will be focusing on engaging learners digitally either during or after lockdown and how it encompasses indigenous knowledge and cultural responsiveness.

Figure 1 - Modern Learning in School

Indigenous Knowledge is “the understandings, skills and philosophies developed by societies with long histories of interaction with their natural surroundings (Figure 2). For rural and indigenous peoples, local knowledge informs decision-about fundamental aspects of day-to-day life” (UNESCO, 2020).

Figure 2

The school where I teach is a multicultural school. It comprises of Maori, Tongans, Samoans, Chinese and a few other minority groups. Interacting and understanding my learners is my priority because I, myself come from a different background with varied diversity of experiences, language, viewpoints, life experiences and so on. Me being the leader in class means I need to be more culturally responsive.

At our school term one is always about getting to know each other and building relationships. We always get learners to write about “All About Me” - introducing them in English, their heritage language with whanau then I compile a video for an inquiry presentation. “The teacher who acknowledges, respects, and values students’ identities and cultures is best prepared to build on these diverse perspectives” (TKI, 2019). To engage learners digitally I plan to incorporate the knowledge of the local Maori and Pacific cultures, their folk knowledge and their customs and beliefs in teaching throughout the different curriculum. Digitally learners will be able to research, learn and share more about their own and other cultures. This will also allow me to learn more about their customs, traditions and cultures at the sametime. Using digital device learners and I will only be a fingertip away into exploring their various cultures. I also plan to use Ako Maori - The Principle of Culturally Preferred Pedagogy. “This principle acknowledges teaching and learning practices that are inherent and unique to Māori, as well as practices that may not be traditionally derived but are preferred by Māori.” (Rangahau, n.d.). This principle ties in well with one of our school values, “Ako”. Digitally I will be able to research and keep myself up to date creating and assigning valuable related tasks and making sure that the learners and whanau are connected by utilising 21st century skills (TPACK) whether it be learning (SAMR), creating, sharing their learning. During this lockdown whanau engagement has been great. “We’ve had whānau that have gone out of their way to learn quickly. They’ve been nervous, but because of their commitment to their tamariki, they’ve worked it out” (Education Gazette, 2020). So it means that it is possible to engage whanau in teaching and learning as well.

“Cultural responsiveness means interacting with families to truly understand their reality; it means understanding the socio political history and how it impacts on classroom life; it means challenging personal beliefs and actions; and, it means changing practices to engage all students in their learning and make the classroom a positive learning place for all students” (News/Media, 2020) (Figure 3).

Figure 3

In Kia Eke Panuku (2016), “culturally responsive and relational pedagogy is understood to be contexts for learning where learners are able to connect new learning to their own prior knowledge and cultural experiences.” Lynch (2016) argued that “Culturally responsive pedagogy is a student-centered approach to teaching in which the students’ unique cultural strengths are identified and nurtured to promote student achievement and a sense of well-being about the student’s cultural place in the world.” (Figure 4).

Figure 4 - Multicultural Classroom

Moke-Maxwell (2015) in her video mentions that “Crown has a relationship with Māori in the 1840 Treaty of Waitangi where they promised Māori to care for its taonga (treasures). Research should therefore be based on the “protection, partnership and participation with Māori.” Cultural Responsiveness and my Research Topic Milne (2017) stressed that “cultural identity needs to be implemented all the time, not timetabled on certain occasions” like cultural weeks or on educational visits. She added on to say that “schools have a role in sustaining culture instead of negating it”..... “this 21st-century era of connectedness, culturally sustaining practice has to take into account how to prepare students to be global citizens”. As for my learners' cultural capital, I will make sure to use digital tools to enhance and include their cultural identity in all curriculum areas throughout the year so learners can feel connected and valued as they prepare themselves as global citizens (Figure 5).

Figure 5

To add on for my research topic I will utilise Whānau - The Principle of Extended Family Structure. “The principle of Whānau sits at the core of Kaupapa Māori. It acknowledges the relationships that Māori have to one another and to the world around them (Figure 6). Whānau, and the process of whakawhanaungatanga are key elements of Māori society and culture.” (Rangahau, n.d.).

Figure 6

I have been and will continue to create videos of learning experiences that will facilitate discussion between students and parents, mainly for English as a second language families. The Class Blog, SchoolLoop and Class Dojo has become a portal for parents to interact with especially during this lockdown and I am certain that it can continue for the whanau as an e-portfolio where student progress can continue to be shared. As for the community each class has been making 3 minute videos and then it gets played at the Hoyts Sylvia Park for the community to celebrate. I believe my learners can utilise their skills they learn in class and involve the community for making videos, recording songs and facilitating community workshops or present at their churches. There are a number of ways learners can impart and add their knowledge onto their kete. So “Relationships are central” but intended to focus more on aspects of the pedagogy (The Mind Lab, 2020).

Reference: Education Gazette Editors. (2020). “We are kanohi ki te kanohi people”: keeping Māori students connected during Covid-19. Education Gazette, (99)1. Retrieved from https://gazette.education.govt.nz/articles/we-are-kanohi-ki-te-kanohi-people-keeping-maori-students-connected-during-covid-19/ Kea Eke Panuku. 2016. Culturally Responsive and Relational Pedagogy. Retrieved from https://kep.org.nz/dimensions/culturally-responsive-and-relational-pedagogy Lynch, M. (2016). What is culturally responsive pedagogy? Retrieved from https://www.theedadvocate.org/what-is-culturally-responsive-pedagogy/ Milne, A. (2017).Coloring in the white spaces: reclaiming cultural identity in whitestream schools. New York: Peter Lang Publishing, Inc. Moke-Maxwell, T. Sep 8, 2015 [Video] Dr Tess Moeke-Maxwell discusses Kaupapa Maori research. Retrieved from https://www.youtube.com/watch?v=yHfEXqBcBig News/Media. (2020). Retrieved 7 May 2020, from https://www.ppta.org.nz/news-and-media/rss/ Rangahau, (n.d.) Principles of Kaupapa Māori. Retrieved from http://www.rangahau.co.nz/research-idea/27/ The Mind Lab. (2020). Retrieved 7 May 2020, from https://app.themindlab.com/media/120357/view TKI. 2019. Effective teaching is culturally responsive. Retrieved from https://seniorsecondary.tki.org.nz/Science/Pedagogy/Culturally-responsive United Nations, Educational, Scientific and Cultural Organisation. (2007). Local and Indigenous Knowledge Systems. Retrieved from http://www.unesco.org/new/en/natural-sciences/priority-areas/links/related-information/what-is-local-and-indigenous-knowledge/