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The importance of culture in education
Cultural value in education essay
The importance of culture in education
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From working in an early childhood centre, I have been able to participate in providing children with learning experiences that promote Māori culture, customs, and traditions. For example, we have recently read the Māori legend, “Maui and the big fish” to the children during mat time. After, we have then participated in creating art work from the story. Secondly, a tradition we have included in the centre, is the use of a Karakia before each meal. My commitment to bicultural development as a student, has been influenced by my studies where I am continuing to gain knowledge and understanding on Te Whāriki. Incorporating my understanding of the principles, especially relationship and family, and community. Gaining a caring and responsive relationship with the children and their whanau. For example, “Children’s learning and development are fostered if the well-being of their family and community is supported; if their family, culture, knowledge and community are respected; and if there is a strong connection and consistency among all the aspects of a child’s world (Ministry of Education, 1996) this quote from Te Whāriki shows just how important it is to provide an environment that welcomes children and their families. Along with creating a teaching practice which supports the idea of building a positive and nurturing relationship not only with the children in early childhood education, also with the parents and other family members. …show more content…
Which I have grown up learning about in my own schooling. I believe that the Māori culture, beliefs and values are just as important as my
1. What relationships and/or experiences influenced your decision to enter the field of Social Work? A personal experience that influenced my decision to enter the field of social work is when I joined the military after high school. While serving, I was able to assist the Director of the Combined Federal Campaign. This is a major campaign that is sponsored by the military and United Way, and it is geared towards raising money for nonprofit agencies. I enjoyed visiting various agencies, organizing events, as well as educating people about the available resources within their communities. This was definitely a season of growth; furthermore, after careful research I discovered the field of social work was the best profession for me. This was
Yunkaporta’s 8 Ways of Learning (Yunkaporta, 2009) suggest that through linking with the community it can assist, by providing cultural perspectives to be integrated into the classroom. Harrison and Sellwood (2016) reinforce the need for strong partnerships with community, to aid with better outcomes. Through utilising AEIOs with knowledge of the community, consultation about students’ needs can occur and relationships with families developed. Djidi Djidi Aboriginal School (DETWA, 2013b) and Derby District High School (DETWA, 2013a) both utilise this connection to community. Community links will aid in developing positive and respectful relationships between community and schools, assisting in making students and families comfortable and involved in learning. Community links can also aid in bringing cultural perspectives into the classroom through music and language. The introduction of local language in the classroom is an important tool for engaging with students and families as well as bringing culture to all students. Noongar Boodjar Language Cultural Aboriginal Corporation (n.d.) provides resources through posters and language information which can aid teachers in implementing local language. Music provides another method of teaching students language through active participation. Wanjoo (Williams, 2012) can be sung as a
"Do not become a social worker. You will not make any money and you will be stressed out all the time." My maternal grandparents were foster care parents from the 1980 's until April of this year. In that time they hosted over 250 children from a variety of cultural and ethnic backgrounds. As a child, I spent much of my time at my grandparents house and was exposed to the multiple aspects of the foster care system. I became close with the social workers who came to my grandmother 's house and when it came time for me to make a career choice, they all discouraged me from becoming a social worker. Despite their warnings I graduated with my Bachelor 's of Social Work from Saint Louis University in 2013 and began to work on my Master 's in Social Work in August of 2014.
Te Whāriki has four principles that relate to the five strands. The first is Empowerment- Whakamana which is defined by the Ministry of Education as “curriculum which empowers the child to learn and grow”. Empowerment is connected to the theory of B. F. Skinner (1904-1990) about children learning through positive reinforcement. Skinner’s theory showed that a child’s behaviour was likely to be repeated if the child receives positive encouragement and rewards like when a child washes his hands and then receives a stamp and compliments every time this is done which is promoting Te Whāriki strand well-being- Mana Atua strand, goal 1: “Children experience an environment where their health is promoted” (Ministry of Education, p.48).but after a while the child will then wash their hands by their-self even without a stamp afterwards so through Empowerment this child learnt how to self-care and self-help. Implications that exist when...
In conclusion, as an institution, the marae stands for much more than the official parts of Māori culture. It has its own system, its own learning and its own function. It is operaring still as Tane’s gift to mankind. Education is dominant on Marae, which now provide pathways to degrees, trade training and other NZQA opportunities. Marae are leading the way, taking their proper place in Māori society. “Marae are the foundation of Māori autonomy and tinorangatiratanga” ( Ratima, 2010).
illustrated my ability to further understand, and share with my students the powerful, and sometimes negative, impact that the Eurocentric education system has had, and continues to have, upon the Aboriginal community. I believe it is important that students are aware of the historical context of the piece of literate they are reading, so they are better able to connect to the text. Two First Peoples Principle of Learning that I incorporated into my lessons were: “Learning involves patience and time” and also “Learning is embedded in memory, history, and story.” During my lessons on racism, lessons with Aboriginal content, and my unit on World Religions, I successfully modelled respect and openness to other worldviews, belief systems, and point
This literacy review aims to discuss why it is important for teachers to maintain responsive and reciprocal relationships with the parents and whānau of their students. The three articles that will be reviewed and synthesised are Collaborating with Parents/Caregivers and Whānau (Fraser, 2005), Successful Home-School Partnerships: Report to the Ministry of Education (Bull, Brooking & Campbell, 2008) and Strengthening Responsive and Reciprocal Relationships in a Whānau Tangata Centre: An action research project (Clarkin-Phillips & Carr, 2009). The review will focus specifically on the discussions about parent-teacher partnerships within said articles. The key findings within the literature will be examined and related to contemporary theorists. This review will also discuss why we need these partnerships, the child’s perspective on these relationships, the impact of the parent’s perspective on development and specific issues that may be encountered.
Samovar, L. A., Porter, R. E., & McDaniel, E. R. (2009). Communication between cultures. Auckland: Cengage Learning.
To conclude, Te Whariki, the bicultural and holistic curriculum has been in practice for the past nineteen years. The curriculum brings about many benefits along with few negative connotations.
My understanding of the question is that I am to demonstrate my view of Mātauranga, (traditional Māori knowledge) and Kaupapa Māori (traditional Māori ethics and values) and how they are incorporated into today’s world. I will be relating my interpretation specifically to sustainable land development and the principle of Kaitiakitanga, that is, the guardianship of land and the environment in current times. To accomplish this I shall first present my understanding of Māori World View, define ethics and values and describe Mātauranga and Kaupapa Māori with reference to sustainable development of Māori land, in today’s world. (The Encyclodedia of New Zealand, 2014)
...parents have used conscientisation, when they have not complied with the status quo of English medium schools, by moving their children, their whanau, their support and allegiance into the Māori medium schools. Tragically, this has been because of deficit theorising, as Māori have been under represented in educational successes, with teachers feeling there is little they can do to bring about change. Thankfully, for the greater percentage of Māori children who still remain in English medium schools, with professional development models such as Te Kotahitanga, and Ka hikatia, with their Māori education strategy initiatives, educators can create learning contexts that will provide students with those tools that are vital for the future, the tools of creative, critically reflective thinking citizens in a culturally inclusive environment that will benefit all pupils.
Formal education in Aoetaroa New Zealand began using Maori as the medium of instruction. It was widely used for socio-cultural and political interactions amongst the Maori people and between Maori and Pakeha (Hemara, 2000).The Maori society during the 1830’s were one in their belief system, culture and language. Te reo is their way of cultural immersion, transmission and integration (Hayward, 2004). When the Treaty of Waitangi was signed in 1840, Maori remained the language of the people, allowing the publication of the first Maori language newspaper. By the 1850’s the massive migration of the Pakeha exceeded the total population of the local Maori. The impact of colonosation took place. The signing of the treaty brought forth a change in the mind-setting o...
To represent my personal philosophy of teaching and learning I have sought inspiration from Maori beliefs and the native forests of New Zealand, in particular the unfurling of the koru and the symbolism that it represents and the guardianship of Tane Mahuta. For me the use of this context provides an authentic, relatable framework upon which to build my personal teaching and learning metaphor.
While this study’s focus is South Auckland ECE, much of the literature, reports and views of Tongan are classified into one category. Note that this is an ethnic study specific to the perceptive of parents of ECE children in Auckland. Early Childhood Education level, data disaggregated by Pacific ethnic group are only just starting to happen and this study contributes to that body of knowledge.
In life, our journey does not always happen the way in which we anticipated it to happen. For me that was truer than ever during these last six months. Part of the unforeseen process was changing where I was conducting my internship obligations at. I officially started working as a business intern at the Phoenixville Area Community Services (PACS) on Wednesday, January 20th after meeting and talking through a quasi-interview process with Executive Director Ms. Carol Berger in early January. As the name implies, PACS is located in Phoenixville, just west of the Schuylkill River on Church Street. I was able to acquire this internship with the help and support of my wonderful Mom, who collaboratively works with Carol (an MSW herself) to place Social Work students from Eastern into internships at PACS.