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ASSIGNMENT COVER
Student Name
Programme
Course Code
Course Title

Tiffany Lothian
Bachelor Primary Education
LTCS 7303/S
Teaching Children from diverse

Assignment No.
Word Count
Course Lecturer

cultures
2
2781
Gayle Te Kani

Due Date
Extension Granted Until *
Date Handed In

10/06/2016
8/06/2016

I CERTIFY that this assignment is my own work, and that I have not previously submitted it for academic credit.

Signatur
e:
*

Tiffany Lothian

Date
:

8/06/2016

Include official response on Application for an Extension of Assignment Due Date form.

Immersion Experience Photo Voice

I had the pleasure of doing my full immersion experience within my daughters school in Te Puna. Te Puna is a school of 224
students, where, according to the 2015 ERO report, 99 of which identify with being Maori (approx. 43%). Te Puna School has been
a focal point in the community since 1896 and has a strong heritage and connection with Pirirakau, the local IWI and the four marae
that surround the schools area. The four marae that are serviced by the school are; Paparoa, Tu Te Runga, Poutu Te Rangi and
Tawhirinui, however the relationship between school and marae is stronger with Paparoa and Tu Te Runga. The Rumaki consists of
three total immersion classrooms and is called Te Puna Mataranga (TPM) and has a strong cultural identity. The kaupapa and
kitanga that is learnt is Piriakautanga with the teaching within the class being 80/20 Maori to English. I was involved within all three
classes but mainly with Whaea Trudy who ran Te Maara o Te Kkano, which is New Entrants to Year 2. The other two classrooms
are; Nga Whetu o Te Pihinga, led by Matua Lewis and Te Kauri led by Matua Erueti Korewha. Erueti Korewha is the leader of the
Rumaki and has been integral in helping transition the Rumaki unit to integrate itself within the whole school culture. The learning
done by the Rumaki has changed dramatically over the last 6 years and the students now, under the leadership of Erueti Korewha
and Principle Neil Towersy, are attaining educational levels equalling their peers outside of the immersion class. Within Whaea
Trudys classroom, we had students who were very new to Te Reo and even though the students spoke mainly English, the
teaching was done in Reo. All the teaching was initially supported by an explanation in English then the rest of the lesson was in Te

Reo Maori. Whaea Trudy explained that even though the students were predominately English speaking, after their first year within
a full immersion context the students will become more fluent in their own language. This development of language fosters a
connection with self, family and cultural heritage. As a person who speaks her own cultural language yet has limited connection
with her cultural heritage, I found this fascinating; however I was definitely out of my comfort zone.
Who am I, as a culturally responsive teacher?

First and most importantly my cultural heritage lies in Gods promise, not only of His guidance and protection but also in His
provision, knowledge and sacrifice that He suffered on the cross for me; and my students. The above photo is a metaphoric
statement for this promise, that even out of the stormiest times He is ever present and His promise stands firm. Nyaradzo
Mvududu, (ICCTE Journal, 2015) states that culturally responsive teaching does not necessarily refer to steps that teachers can
follow to effectively teach their students, rather, it refers to the disposition that teachers have towards their students and thus the
first step is a self-reflective analysis of ones attitudes and beliefs about teaching culturally different children, this leads to my

personal reflection as to what has shaped the lens through which I view Maori and how has that developed and changed
throughout my journey in being and becoming a teacher, as a servant and as a professional. I know that my past experiences with
some Maori have been negative and have coloured my lens so that I view some aspects in a depreciative light. However as a
follower of Christ I am called to love my neighbour and this includes understanding the other story and not letting my views distort
what I hear and see within the class. Mvududu expresses the statement that we cannot let our cultural lens blind us and we can
liberate ourselves from the lens through relationship with the other, come to know and come to understand (Mvududu, ICCTE
Journal, 2015.) Therefore this photo also represents my personal journey into becoming a culturally responsive teacher, the
rainbow represents the alteration of my lens through which I view and respond to Maoridom on a personal and professional level.
The clear sky above the rainbow (through the white cloud) represents the learning and growth I have to go through and have
undertaken to become a truly culturally responsive teacher. As a result of the learning, over the last three years at Bethlehem
Tertiary Institute, of cultural understanding and the outworking of the Treaty of Waitangi within the education arena in New Zealand;
standards three and six of the Graduating Teachers standards have been considered and an understanding has been reached, as I
now have a more informed education in regards to how my personal lens and the influences that have shaped those lens have an
effect on me as a teacher and those who I will teach.

Ti Kouka or cabbage tree (Cordyline australis) is one of the most well-known trees in
Aotearoa. Ti kouka is a native tree that Maori have a cultural relationship with and it
has a long history as a source of providing food, fibre and medicine. The tough fibres of
the leaves were used to make rope, baskets and clothing; it was also used to
strengthen fishing nets made from harakeke. This diversity can be translated into the
classroom, where the educator can utilise each aspect in regards to learning styles,
abilities and activities (Whyte, 2001). Ti Kouka tends to live for a long time so
historically Maori planted it to mark trails, boundaries and urupa; the Ti kouka has the
reputation of being resilient and able to endure conditions that weather other natives.
This photo represents who the student is, their cultural depreciation and their ability to
rise above said depreciation and succeed; with the help of a culturally responsive
educator. The roots of the tree are firmly embedded within the land (culture) and for the
tree (student) to flourish we need to nurture, accept and celebrate their diversity. The Ti
kouka is also usually found in clusters, this introduces the concept of Whanaungatanga
which is the relationship found in whanau, iwi, hapu and community (GTS 6).
Knowing the students you teach.
Relationship is important to have with all children in the classroom, to foster a sense of trust and to accept the student no matter
their cultural heritage. Norsworthy (2009, p.15) talks about creating relationship through understanding of culture, land, customs
and people as well as the distinction between culture itself and race. Within the immersion classroom there were students who
looked predominately Pakeha rather than Maori, yet their cultural heritage was historically Maori. This distinction showed the
importance of knowing your student rather than making an assumption based on skin colour. This issue highlights the parallel with
Hazels discussion in our class in regards to her son, where the educators at his childcare centre made their assumptions about his

abilities based on skin colour. Over the last three years it has become apparent to me that the New Zealand education system has
a serious lacking in regards to celebrating the Maori part of our bicultural nation. Maori language education provides learning
opportunities that impart cultural knowledge, language and values. The majority of New Zealand schools teach in English but Mori
language plays a vital role in our holistic education mandate and unless we embrace this then we are nowhere near bridging the
gap between the two founding cultures of Aotearoa.

The meaning of this carving, to me, describes how the knowledge of your students culture and world view can strengthen and
enhance the classroom environment, thus creating a positive learning space for all. Learning about your students culture and
incorporating Manaakitanga: (GTS 3 & 6) through showing integrity, sincerity and respect towards Maori beliefs, language and
culture (Tataiako, 2008) into your classroom tikanga (protocol) can create or lead towards the joining of cultures that will have a
positive outcome for all involved. This photo represents, to me, a culturally responsive educator who has embraced the bicultural
nature of the country in which we live.

These photos have been taken from the Rumaki and the blog associated with the classroom. They show the enquiry that the
students have been doing into their own culture and the scaffolding of learning done by their teacher to facilitate understanding of
their cultural heritage and how it affects their worldview and further learning. Know from whence you came. If you know whence
you came, there are absolutely no limitations to where you can go. (James Baldwin). This quote is true and relevant for both the
educator and for the student.

Teaching with the students ethnicity in mind is a journey for both students and teachers. This photo of the waka represents the
individual aspects needed to create a whole and complete learning journey that is advantageous for all who are involved, and will
lead to a successful outcome.

Jesus always met people where they needed Him, not in an office or parliamentary building. This example, which is repeated
continuously within the Bible, i.e. John 4:13-14, shows that as a culturally responsive teacher we have to include and understand
the different cultural views on education (Whyte, 2001) and meet our students from a viewpoint that enhances relationship and
understanding on both sides. This photo also represents the relationship and attitude that Te Puna School has towards their
Rumaki classrooms, the inclusive culture, curriculum support and value it holds towards the Maori cultural heritage of its students.
Te Puna provides many opportunities for the entire school to participate in and experience protocols and Tikanga Maori, with

support and guidance given by staff and the local community. Students and teachers across the school are encouraged and
supported to learn Te Reo Maori. These factors contribute to a positive Maori dimension within the school environment and a
programme that has created personal meaning for many of the students. The use of the Marautanga curriculum, as well as the
participation of the rest of the school with the Tikanga, has shown that the students and their culture are valued and it is important
to the overall school environment. Te Puna School not only embraces Tikanga Maori but it has also been inclusive in the design
and focus of its vision statement and values. This shows the focus and desire to become a truly inclusive learning environment that
embraces and encourages a culturally responsive educational environment.

Implications/recommendations for primary

Te reo Maori is one of the two official languages of New Zealand and through the Treaty of Waitangi the preservation of the cultural
heritage of Maori was supposed to be assured and respected. The government made a commitment to te reo Maori through Te
Rautaki Reo Mori (2003), the Maori Language Strategy; with the primary goal being that all New Zealanders regardless of race,
have access to high quality Maori language education. The Ministry of Education has a lead role with other government agencies to
work with Mori towards achieving this goal. (MoE, 2012) As educators we have a mandated commitment to the teaching and
learning philosophies and pedagogies of Maori so as to address the learning and success of all of our students, and redress the
issues within the education system which has failed our Maori and other non-european students. Whitinui discusses a theme of
cultural connectedness which identifies the importance of creating positive working relationships with whanau, hapu and iwi which
in turn will present the possibility of different educational encounters for all students (Whitinui, 2011). Students need to have a
sense of belonging within the classroom to learn positively and respond to the teaching in a manner that will benefit themselves and
those around them. As educators we need to respect each individual culture, treat every student fairly and with respect, pronounce
Maori names as well as other culturally different names correctly, understand and know about the local Iwi and tikanga and use Te
reo Maori in class and encourage the use of Maori language in the class to promote understanding and relationship. A culturally
responsive educator should recognise the importance of fostering a learning relationship with Maori learners, whanau, hapu, iwi
and communities (Tataiako, 2008). Overall, the main recommendation for the primary educator is to forge a relationship with not
only the student but with their greater family. This will hopefully change pre-conceived ideas and ideals as well as attitudes towards
learning, possibly creating a future expectation of positive outcomes for the tamariki yet to enter the education system, thus
opening up an opportunity for breaking a cycle of depreciative educational outcomes for Maori in schools. In stating this, there is a
severe lack in official support for the Rumaki and other full immersion units from the government. Our schools do not fit the Kura
Kaupapa, Kura-a-Iwi or English Medium/Mainstream Schools models. We often find that Professional Development does not take

into consideration the dual need of Marautanga and NZ Curriculum, as well as assessment requirements of Ng Whanaketanga
Rumaki Mori and National Standards (Morgan, 2005). The teacher can only do as much as they know, without support and
professional development opportunities to enhance their understanding and pedagogies, then they are being set up to fail and as a
result the students and whanau will suffer as well.
Conclusion

A culturally responsive teacher knows how and why they view the world and those in it, as they do. They understand their personal
values and attitudes and how it can influence themselves as an educator and the students that they teach. A culturally responsive
educator not only knows their own story but they are intentional in their understanding of their students cultural backgrounds,

including language, beliefs and values, knowledge and experiences. This is part of forming a relationship with and getting to know
the student that you teach. In understanding where your student comes from (not just geographically but culturally), you are able to
include their cultural beliefs into the classroom program which in turn will make the student feel included, validated and the
classroom teaching and learning relevant. The New Zealand Curriculum encourages the holistic education of the child, being a
culturally responsive educator fulfils that mandate as we can reach the child spiritually, intellectually, emotionally and socially.
Being a culturally responsive educator can be transformative in the classroom, through embracing Whanaungatanga and
Manaakitanga values, we can empower the student to grow knowledge and skills and have confidence with who they are and what
they are capable of. Bridging the gap between cultures through education and relationship creates meaning and connections with
communities and families which in turn creates learning opportunities through prior knowledge of elders and community leaders.
Within the immersion context I witnessed Whaea Trudy actively engaging students into the learning process by integrating and
incorporating their cultural heritage and understandings, using their strengths, encouraging discussion and enabling the students to
help each other with their language and other learning. This pedagogy embraces the Tataiako Competency of Wnanga, which
translates as, communication, innovation and problem solving. The cultural diversity of todays classroom has a great impact on
teaching and learning. This change needs to be acknowledged and supported, not only in the classroom, but also by the
government and education providers in terms of relevant professional development and resources. The need for educators to be
culturally responsive is essential so as classroom teaching can be altered to embrace different learning styles, language and goals
of the student enabling the student to have the best platform for success.

References:
Bishop, R. (2012). A cultural responsive pedagogy of relations. In C. McGee & D. Fraser (Eds.), The professional practice of
teaching (4th ed., pp. 185-204). South Melbourne, Australia: Cengage Learning.
Boa, K., & Bowman, R. (n.d.). Christ and cultures: Multiculturalism and the Gospel of Christ. Retrieved from
https://bible.org/seriespage/12-christ-and-culturesmulticulturalism-and-gospel-christ
Chang, H. (2003). Understanding self and others in God: An imperative for Christian multicultural educators. Retrieved from
www.eastern.edu/centres/fctl/chang/doc
Culturally responsive teaching: The bible tells me so. (2010). Retrieved from http://icctejournal.org/issues/v5i1/v5i1-mvududu/
Education Council. (n.d.). Ttaiako - Cultural competencies for teachers of Mori learners: A resource for use with the Graduating
Teacher Standards and Registered Teacher Criteria. Retrieved from http://educationcouncil.org.nz/content/t%C4%81taiakocultural-competenciesteachers-m%C4%81ori-learners-resource-use-graduating-teacher
Luey, S.(2015). Retrieved from http://www.slideshare.net/nicoletastan/week-15-presentation-culturally-responsive-teaching
Norsworthy, J. (2009). Why culture matters. Tauranga, New Zealand: ConsultEd.
Ministry of Education. (2007). The New Zealand curriculum. Wellington, New Zealand: Learning Media
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Shaw, P. (2012). Ti Kouka or cabbage tree. Retrieved June 7, 2016, from https://phoebeshaw.wordpress.com/2012/05/30/ti-koukaor-cabbage-tree/
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teaching (4th ed., pp. 205-223). South Melbourne, Australia: Cengage Learning