Wait a second!
More handpicked essays just for you.
More handpicked essays just for you.
Importance of developing language skills
Important of language development
Important of language development
Don’t take our word for it - see why 10 million students trust us with their essay needs.
Recommended: Importance of developing language skills
Language development is imperative to cognitive growth, communication, survival and transmission of culture, values and traditions (Hemara, 2000). The language mirrors the realities and establishes belongingness to the group who uses the language (Karetu & Waite,1998). Aotearoa New Zealand’s tangata whenua, the Maori people, speak te reo, a language they considered a taonga (Hemara, 2000). Historical circumstances brought about many changes in the Maori way of life that caused the decline of the use and status of te reo. Ko te reo te hā te mauri o te māoritanga. When the nation loses its language, it loses it soul. The issue of the decline of the use and status of Te Reo is an issue deeply rooted in Aotearoa New Zealand’s history of colonisation that resonates to the present and will impact the future. It is an issue that needs to be look upon with utmost care and broad understanding in relation to bicultural development in the modern day and global Aotearoa New Zealand.
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...
... middle of paper ...
....
Walker, R. (1996). Ngā pepa a Ranginui/The Walker Papers. Auckland: Penguin Books.
Walker, R. (2008). The Philosophy of Te Whatu Pokeka: Kaupapa Māori assessments and learning exemplars. Retrieved July 21, 2014 from https://cdn.auckland.ac.nz/assets/education/about/research/docs/first%20years/fyv10issue2walker.pdf
Waitangi Tribunal (1986). Report of Waitangi Tribunal to te reo claim. Retrieved July 21,2014 from http://www.waitangitribunal.govt.nz
Williams, J. (2004). Papa-tūā-nuku. Attitudes to land. In T. M. Ka’ai, J. C. Moorfield, M. P. J. Reilly & S. Mosley (Eds.), Ki te whaiao. An introduction to Māori culture and society (pp. 50-60). Auckland: Pearson Education.
Williams, N., Broadley, M.E., Te-Aho K. (2012). Ngā Taonga Whakaako: Bicultural competence in early childhood education. Ako Aotearoa National Centre for Tertiary Teaching Excellence: Wellington.
Robles de Melendez, W. (2010). Teaching Young Children in Multicultural Classrooms: Issues, Concepts, and Strategies (3rd ed.). Belmont, CA: Wadsworth, Cengage Learning.
The Hawaiian culture is known throughout the western world for their extravagant luaus, beautiful islands, and a language that comes nowhere near being pronounceable to anyone but a Hawaiian. Whenever someone wants to “get away” their first thought is to sit on the beach in Hawai’i with a Mai tai in their hand and watch the sun go down. Haunani-Kay Trask is a native Hawaiian educated on the mainland because it was believed to provide a better education. She questioned the stories of her heritage she heard as a child when she began learning of her ancestors in books at school. Confused by which story was correct, she returned to Hawai’i and discovered that the books of the mainland schools had been all wrong and her heritage was correctly told through the language and teachings of her own people. With her use of pathos and connotative language, Trask does a fine job of defending her argument that the western world destroyed her vibrant Hawaiian culture.
The film El Contrato showcases the conditions of workers trying to support families back at home. The men all live under one roof, on a contract for a duration of eight months to work in Ontario at a tomato greenhouse. The workers band together and treat each other as a family would, learning to survive.
...n, 1996. Te Whãriki: He whãriki mãtauranga mõ ngã mokopuna o Aotearoa. Early childhood curriculum. Wellington: Learning Media.
No matter where you go in Hawaiʻi, the Hawaiian language, or ʻōlelo Hawaiʻi, is sure to be found. Whether in expressions like “aloha” or “mahalo”, songs like our state anthem “Hawaiʻi Ponoʻī”, or in the names of the places we live, work and play, like “Kealakekua”, “Keālia” or “Waiākea”, Hawaiian is a part of our daily life. Today, you can watch Hawaiian-language programs on ʻŌiwi TV or hear ʻōlelo Hawaiʻi on radio stations like KAPA, KHBC or KWXX. And, with Hawaiian being an official language of the state of Hawaiʻi, and with the number of speakers and learners of ʻōlelo Hawaiʻi having increased tenfold between 2000 and 2010, it is imperative for the State of Hawaiʻi and the Department of Education to make the learning of Hawaiian language a requirement for all public school students.
Te Whᾱriki is the New Zealand’s early childhood curriculum, which was developed in 1996. Compared with Reggio Emilia Approach, they have similarities as focus on children’s interests; develop children’s learning though interacting in relationship with others, emphasise the importance of environment and adults’ active responding. They also differ in many ways, such as teacher’s role, culture background and documentation and Assessment.
The purpose of this assignment is to demonstrate the oral and written Māori language which includes comprehension, translation and grammar. A pōwhiri is a welcoming ceremony, the welcoming ceremony is done from the Tangata Whenua (the local people) to the Manuhiri (the visitors). Traditionally, the process served to discover whether the visiting party came in peace. As the ceremony progressed and after friendly intent was established, it became a Manuhiri by the Tangata Whenua, they become one with the Tangata Whenua. There a ten stages to a pōwhiri, including Manuhiri to the Tangata Whenua, inoi, wero, Karanga, haka powhiri, whaikorero, waiata, koha, hongi and kai.
The ultimate goal of muru is to find the means to restore balance from the offence (Jackson, 1988). According to Quince (2007), muru is operated under the organising principles and beliefs of Maori society before colonisation: tapu, hara, mana, and utu. According to Quince’s formula; an individual breaches tapu when committing an offence (hara ), which becomes an attack on the person’s status (mana ) and in response, an intervention is needed to restore balance (utu ). These general principles of Maori law helped organised how offending was to be understood and dealt with. In addition, these principles provided a basic framework for Maori society to function in an orderly manner (Jackson, 1988). Muru acknowledges the spiritual and lineage ties that; committing an offence is tapu to themselves and their wider networks and ancestors, therefore, compensation is essential to restore the balance that has been taken away and to protect their mana (Quince, 2007). Thus, muru expresses cultural and social values of Maori society which were embedded in their everyday lives before
Kei Tua o te Pae/Assessment for learning: Early Childhood Exemplars take on a sociocultural approach to assessment. The early childhood exmplars are based on the philosophies of Te Whāriki, New Zealand's bicultural early childhood curriculum. The four principals of Te Whāriki, Empowerment/Whakamana, Holistic development/Kotahitanga, Family and community/Whānau tangata, and Relationships/Ngā hononga, are the principles for assessment. Interwoven within the philosophy and the four principals are the five strands of Te Whāriki which are: Wellbeing/Mana Atua, Belonging/Mana Whenua, Contribution/Mana Tangata, Communication/Mana Reo, and Exploration/Mana Aotūroa (Ministry of Education. (2010).
Samovar, L. A., Porter, R. E., & McDaniel, E. R. (2009). Communication between cultures. Auckland: Cengage Learning.
...dge to those who do not know. This movement is not dissimilar to the flow of culture and customs from one generation to the next and has the potential to be replaced or lost. As Europeans enforced the propriety of Pākehā culture during colonial time, the loss of Māori culture occurred to a detrimental point, this mindset is still prevalent in present day society and New Zealand education. Our origins and the society that educational institutions serve has resulted in schools being inextricably and undeniably locked in the reproduction of Pākehā culture to the point in which the importance of Māori culture has been impaired. Steps are being taken to ensure that this is not a mentality that continues to frequent our state schools, with the long-term aspiration for a New Zealand education system that is not divided in its history, events and predominantly – its culture.
Ministry of Education. (1996). Te whāriki early childhood curriculum: He whāriki mātauranga mō ngā mokopuna o Aotearoa: Early childhood curriculum.Wellington, New Zealand: Learning Media.
In closing, the Ta tatau short story by Emma Kruse Va’ai can be a great source of history for the Samoan people. As illustrated in the above scope, the author profoundly and comprehensively
Aotearoa is the home to Te reo Maori where is should be promoted and encouraged. In fact, Te Whāriki and New Zealand Early Childhood curriculum acknowledge Te reo Maori by encouraging the teachers to promote and implement it in early childhood settings allowing all children the opportunity to understand and develop an understanding of Maori heritages; Te reo, and partnership to Te Tiriti of Waitangi(Ministry of Education [M...
The Treaty of Waitangi is a very important document to New Zealand. It is an agreement that was drawn up by representatives of the British Crown and Maori Hapu and Iwi. It was first signed at the Bay of Islands on February 6th, 1840. There has been a lot of debate over the years about the translation of words between the English and Te Reo Maori versions of the text and the differences in the word meaning over the who languages. In this assignment I am going to cover the rights and responsibilities that the treaty contains and an explanation of the differences in wordings and I am also going to contextualise my understanding of the differences of wording against the Maori Worldview and the Declaration of Independence.