Activity 4: Indigenous Knowledge and Cultural Responsiveness in my practice - Week 28

“Culturally responsive teaching is defined as using the cultural characteristics, experiences, and perspectives of ethnically diverse students as conduits for teaching them more effectively.” (Gay, 2001, page 106).

My own understanding of indigenous knowledge and cultural responsiveness can be simply put as developing a deeper understanding of different people’s backgrounds and beliefs while accepting and respecting them for who they are and embracing what they have to offer. Gay (2010) defines culturally responsive pedagogy as teaching ‘to and through [students’] personal and cultural strengths, their intellectual capabilities, and their prior accomplishments’ (p. 26) and as premised on ‘close interactions among ethnic identity, cultural background, and student achievement’ (p. 27) (as cited in Savage et al, 2011). Essentially this means that as teachers, we need to embrace the everyday cultural experiences of our students and develop learning contexts that acknowledge and respect the diverse ways in which different cultures view life.  

In the junior school where I teach, we place strong emphasis on building on the prior knowledge and experiences that students already have with appropriate learning activities that help to naturally develop a sense of belonging with our students and in turn strengthen both our class and the school culture. Bishop (2012) in his Edtalk video reinforces this by suggesting that teachers whose pedagogy is culturally responsive challenge deficit learning theories and through having agentic thinking these teachers have the skills and knowledge to support and foster the learning and engagement of all of their students in order for them to achieve to the best of their potential.

Communication with whanau and the wider community is an area which our school has strongly emphasised as an integral part of our school culture. This communication allows for more open and robust relationships with whanau and in turn incorporates aspects of Manaakitanga and Whanaungatanga into our school. Whanau engagement within the school is encouraged through an ‘open door policy’. We have an up to date school website that provides whanau with a myriad of school related information as well as student learning through e-portfolios. This is complemented by utilising the power of social media with our school Facebook page where whanau are able to access information regarding school notices, activities and events. Students regularly share their learning experiences and achievement through Seesaw and we have found that whanau enjoy having the ability to give instant feedback to their children through their mobile devices. Furthermore, whanau are encouraged to come into the school at regular times throughout the year to participate in learning celebrations, our annual hangi, meet the teacher events, school assemblies, sports events, class trips and a powhiri each term to welcome new students and whanau into our learning community. This fosters a sense of community to be built that includes all stakeholders and is really appreciated by whanau.

I believe that this places our school at Pohatu’s (2011) state of Mauri Oho and moving into Mauri Ora in his Mauri model. The school maintains sound methods of communication with whanau but still strives to be proactive in finding ways in which we can collaborate more effectively in a partnership with whanau.

An aspect that I believe we still need to continue to work on in our school is that of Te Reo resources for classroom teachers. This does not simply mean worksheets, waiata or books but more professional development and support for teachers. Bishop (2012) suggests that it is the teachers that make a huge difference for our Maori students however, there needs to be tremendous support around the school with time and energy along with highly qualified and proficient professional development provided for teachers. While many of our teachers have participated in the He Papa Tikanga course run by Te Wananga o Aotearoa and have made huge progress in the delivery of Te Reo Maori, more ‘in-house’ professional development is an aspect I feel could be greatly beneficial to both teachers and learners.

References

Edtalks.(2012, September 23). A culturally responsive pedagogy of relations. [video file].Retrieved from https://vimeo.com/49992994

Gay,G. (2002). Preparing for culturally responsive teaching. Journal of Teacher Education, 53(2),106-116.

Potahu, T. W. (2011). Mauri - Rethinking Human Wellbeing. MAI Review, 3, 1-12. Retrieved from http://www.review.mai.ac.nz/indes.php/MR/articale/viewFile/380/68

Savage, C., Hindleb, R., Meyerc, L., Hyndsa, A., Penetitob, W. & Sleeterd, C. (2011). Culturally responsive pedagogies in the classroom: indigenous student experiences across the curriculum. Asia-Pacific Journal of Teacher Education, 39(3), 183–198.