Gibb’s six stages of the reflective model “cycle of reflection” enabled me to analyse my inquiry so far and how it impacted and further impacts on my actions from here on out (Finlay, 2008).
Description
- The Facebook group/ page/ messenger service Setup - Porowhita Kaka
We had the majority of our interested whānau join our facebook group but some families are still yet to join. This group forum was created with the intention of providing a communal environment where whānau could exchange and engage in Te reo Māori with each other. We wanted the whānau to communicate in such a way that they are able to interact, so that they could help, challenge and support each others growth on this shared platform and each contribute to the overall learning of the collective, i.e. becoming peer-mentors for each other (Puentedura, 2010).
Feelings and evaluation of Action plan i.e. its' pros and cons
Pros: Laissez-faire leadership, i.e. having no direct leader but all individuals are able to lead when they feel that they have something more to contribute. In this forum whānau, are also prompted to find the cultural relevance/usefulness and make links to prior experiences with various words, settings or context (Hunter, 2017). In this way i feel confident that each of the contributions made, are all in an effort to create a stronger sense of culture, belonging and Tino Rangatiratanga.
Cons: Progress is slow but sure. Although this is noted as a con of the current program i also see it as a reflection of how much time our whānau are currently able to spare. Morrison (2015) stresses that when whānau are beginning the Te reo Māori journey, most are still full time workers, parents, students, dish washers, food makers, home work helpers... etc, and are therefore at times unable to fully commit time that they don't have.
At times i also felt uneasy as i was unsure if all families had internet connect or even a device that could hook into the *Facebook group. As feed forward i would in future attempt to ask whānau members for alternative form of contact. i.e. Phone, email, carrier pigeon...etc.
Analysis of Action Plan so far...
It has been working and has been successful in the initial phases of peaking whānau interest and hooking into the Te reo Māori journey. The Facebook platform was selected as the primary form of communication and distribution point of information because it is not only readily accessible to those with an internet connection and because of the messenger app service it also became an instantaneous form of communicating. Finlay (2008) highlights the hermeneutic phenomenological analysis, which in this case focuses on learner’s (the whānau) experience with and around all Māori words and contexts that they engaged with.
Conclusion and More Action Plan
What else:
More administrators/mediators of the Facebook page in the event that i cannot answer certain questions.
More communal engagement of whānau that are looking to start the Te reo Māori journey.
More community calls, to ensure that the whānau are putting the time and effort when they can.
More resources that i could send home could provide a different form of enguagement for the whānau.
More games and fun that can be used with the children of the whānau.
If similar issues arose again:
I would ask for more support from other experts like my colleges, whānau, Te reo Māori lingustics experts.
I would seek out local Marae, as a venue to host events for our community to learn Te reo Māori.
Next progressive steps in Action plan
Provide broader/different ideas around how to use different sentence structures.
Provide information around stative and passive voice.
Provide resources and sources that could help them create reminder tools i.e. Kahoot, quizlet, scratch, Kupu hono games, screencasting, book creator, HP reveal (with videos of items around the home), Māori language apps.
Keep on going, keep on adding, keep on asking questions so that the whānau always have mico-goals and many successes.
References:
Finlay, L. (2008). Reflecting on reflective practice. Practice-based Professional Learning Centre, Open University. Retrieved from http ://www.open.ac.uk/opencetl/sites/www.open.ac.uk.opencetl/files/files/ecms/web-content/Finlay-(2008)-Reflecting-on-reflective-practice-PBPL-paper-52.pdf
Graham Gibbs. (1998). Graham Gibbs Reflective Cycle Model. Retrieved from http://resources.eln.io/gibbs-reflective-cycle-model-1988/
Hunter, R. (2017). The new culture of mathematics teaching and learning. Retrieved from https://www.massey.ac.nz/massey/fms/Colleges/College%20of%20Humanities%20and%20Social%20Sciences/Documents/college-profiles/Developing%20Mathematical%20Inquiry.pdf?71918CA3621C4813D513D1995CC4FBDD
Morrison, S. 2015. Māori Made Easy; For everyday learners of the Māori language. Penguin Group.
Puentedura, R. (2010). SAMR and TPCK: Intro to advanced practice. Retrieved February, 12, 2019.
Good ideas and nice ellaboration on each point.
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