Examine how indigenous knowledge and cultural responsiveness are informing the way you are taking action (activity 3)
I am taking action by using indigenous knowledge
The initial aims of this inquiry/action plan is to initiate and facilitate whānau interest/motivation and dedication in their Te reo Māori journeys. This includes showing/helping/aiding and challenging the whānau to become confident in conversing, questioning, answering and explaining a situation/context/text or event in Te reo Māori. This will eventually include teaching 5 Major fundamentals when learning about Te reo Māori/Te ao Māori; Reremahi (active sentences), Rerehāngu (passive sentences), Rereāhua (descriptive/stative sentences), Tikanga/Kawa (Protocols/Self-efficacy), Uara Māori (values).
These foundational stages of Te reo Māori are all encompassed within how our indigenous language has been passed on from generation to generation, which is, orally (Kōtihi Reo Consultants, 2018). Hence another reason for using the instant messaging app through our Facebook group and with the added features of being able to video call and ScreenCast, it is easier to see what knowledge has solidified and what areas need to be reinforced (Morrison & Morrison, 2017). Because i have seen that the whānau are still in the early stages of their Te reo Māori journeys, we are still only working through the first stage of the language which is word identification, associating and assimilating known and unknown words or contexts to then create a situational text for the word(s) to be used in, usually in active form (Morrison, 2015).
Cultural responsiveness directs the fluidity of the action plan
Tamati (2011) emphasises for the overlapping of the target language and the home language rather than the separation of the two. Meaning to use the already known object in your home language and to then find an equivalent and assimilating this new found knowledge in your target language, e.g. This is a cat = This is a ngeru = He ngeru tēnei. By embracing the bi-culturalness of our audience i.e. our whānau, we are then able to better cater to what their needs are and able to assist them with what they will need to better succeed faster.
Education counts (2019) states that mistakes need to be repositioned as a normal and necessary part of the learning process, not a cause for embarrassment or shame. With this in mind, we are often asking questions that provide and create more learning rich experiences that are more relevant to the whānau. At times this is in contrast to what had initially been envisioned at the start of the implementation of the action plan, but we therefore had to develop a more 'fluid approach' to how whānau would attain their reo Māori (Morrison, 2015).
To ensure that we are still providing a service that is ethically sound, i am constantly asking local kaumatua(elders) for permissions and guidance around how to manage the questions and information flow. Usually with a rouse of laughter and being told that i will know whats best until i don't know. To which i then ask my colleagues and then back to the whānau themselves to ensure that they are culturally felling supported and aided in their journey to attain Te reo Māori.
References:
Education counts. 2019. Developing Mathematical Inquiry Communities. Retrieved from: https://www.educationcounts.govt.nz/topics/bes/developing-mathematical-inquiry/14-culturally-responsive-pedagogy
Kōtihi Reo Consultants. 2018. He Rerenga Kōrero. Retrieved from https://www.kotihi.co.nz/products/he-rerenga-korero-box-set
Morrison, S. 2015. Māori Made Easy; For everyday learners of the Māori language. Penguin Group.
Morrison, S., & Morrison, S. 2017. Māori At Home; An everyday guide to learning the Māori language. Penguin Random House New Zealand.
Tamati, T. 2011. The Trans-acquisitional Approach: A Bridge to English in Kura Kaupapa Māori. Pacific-Asian Education Journal, 23(1), 91 - 102. Retrieved from http://programs.crdg.hawaii.edu/pcc/PAE_23__1__final_11.pdf
The initial aims of this inquiry/action plan is to initiate and facilitate whānau interest/motivation and dedication in their Te reo Māori journeys. This includes showing/helping/aiding and challenging the whānau to become confident in conversing, questioning, answering and explaining a situation/context/text or event in Te reo Māori. This will eventually include teaching 5 Major fundamentals when learning about Te reo Māori/Te ao Māori; Reremahi (active sentences), Rerehāngu (passive sentences), Rereāhua (descriptive/stative sentences), Tikanga/Kawa (Protocols/Self-efficacy), Uara Māori (values).
These foundational stages of Te reo Māori are all encompassed within how our indigenous language has been passed on from generation to generation, which is, orally (Kōtihi Reo Consultants, 2018). Hence another reason for using the instant messaging app through our Facebook group and with the added features of being able to video call and ScreenCast, it is easier to see what knowledge has solidified and what areas need to be reinforced (Morrison & Morrison, 2017). Because i have seen that the whānau are still in the early stages of their Te reo Māori journeys, we are still only working through the first stage of the language which is word identification, associating and assimilating known and unknown words or contexts to then create a situational text for the word(s) to be used in, usually in active form (Morrison, 2015).
Cultural responsiveness directs the fluidity of the action plan
Tamati (2011) emphasises for the overlapping of the target language and the home language rather than the separation of the two. Meaning to use the already known object in your home language and to then find an equivalent and assimilating this new found knowledge in your target language, e.g. This is a cat = This is a ngeru = He ngeru tēnei. By embracing the bi-culturalness of our audience i.e. our whānau, we are then able to better cater to what their needs are and able to assist them with what they will need to better succeed faster.
Education counts (2019) states that mistakes need to be repositioned as a normal and necessary part of the learning process, not a cause for embarrassment or shame. With this in mind, we are often asking questions that provide and create more learning rich experiences that are more relevant to the whānau. At times this is in contrast to what had initially been envisioned at the start of the implementation of the action plan, but we therefore had to develop a more 'fluid approach' to how whānau would attain their reo Māori (Morrison, 2015).
To ensure that we are still providing a service that is ethically sound, i am constantly asking local kaumatua(elders) for permissions and guidance around how to manage the questions and information flow. Usually with a rouse of laughter and being told that i will know whats best until i don't know. To which i then ask my colleagues and then back to the whānau themselves to ensure that they are culturally felling supported and aided in their journey to attain Te reo Māori.
References:
Education counts. 2019. Developing Mathematical Inquiry Communities. Retrieved from: https://www.educationcounts.govt.nz/topics/bes/developing-mathematical-inquiry/14-culturally-responsive-pedagogy
Kōtihi Reo Consultants. 2018. He Rerenga Kōrero. Retrieved from https://www.kotihi.co.nz/products/he-rerenga-korero-box-set
Morrison, S. 2015. Māori Made Easy; For everyday learners of the Māori language. Penguin Group.
Morrison, S., & Morrison, S. 2017. Māori At Home; An everyday guide to learning the Māori language. Penguin Random House New Zealand.
Tamati, T. 2011. The Trans-acquisitional Approach: A Bridge to English in Kura Kaupapa Māori. Pacific-Asian Education Journal, 23(1), 91 - 102. Retrieved from http://programs.crdg.hawaii.edu/pcc/PAE_23__1__final_11.pdf
Well said here. Kia mau te wehi tama!
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