The three key ideas that I have explored during my on-line and discussions are: firstly the importance of maintaining of Te reo Māori in New Zealand. Secondly, the role of teachers in maintaining Te Reo Māori in centres and finally I realised the need to acquire second language.
Fishman (1996) point out that to lose a language means to lose a culture. Base on this point, I strongly agree that regeneration and maintenance of Māori language is the most imperative action that we should take. Te Kohanga Reo was developed in response to Māori concern ensuring the continuing survival of the Maori language. The DVD expressed that "all kohanga's reflects kaupapa of Māori regeneration" (Te Rere a Te Amokura, 2003). One particular kohanga reo is Te Kohanga Reo o Te Amokura, which provides the opportunities of regeneration and maintenance of the Māori language to tamariki through daily routines
Hence teachers have a hugely role in incorporating Te Reo into our centres as much as possible. Teachers can support Māori language through prayer, greeting, storytelling and singing, exercises (Te Rere a Te Amokura, 2003). In order for it to be effective though, I think it needs to be carried on outside of the centres, like it mentioned in the DVD (Te Rere a Te Amokura, 2003). The children's whānau needs to be on board and understand the importance of it to really make an impact. Moreover, Aneta in the lecture mentioned that revitalising language involves regenerating bonds between families and communities. Te Whāriki (1996) states children should experience an environment where: connecting links with the family and the wider world are affirmed and extended (p. 54).
Furthermore I realize the need for children acquire a second language .New Zealand is a multicultural country. To put this into perspective we can also look at the proportion of people talking in some other second languages in New Zealand. May (2005) points out that the 2001 Census indicates that there are now over 100,000 speakers of Pasifika language. The vast majority of who are Samoan speakers (81,033). This means that Samoan is officially the third largest language group in New Zealand behind English (3,425,301) and Māori (160,527) (p. 369).
These ideas have shifted my thinking.
As Māori is the indigenous language of this country only. This is quite different to me as Indian because Fiji is a country where we could keep its language and culture, so if the new generations of Indian forgo their culture in New Zealand that does not mean Indian have lost their culture in the world.
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.
...ion in Australian schools: national plan for languages education in Australian schools 2005–2008. Retrieved 14, 2011, from http://www.curriculum.edu.au/verve/_resources/languageeducation_file.pdf
...n, 1996. Te Whãriki: He whãriki mãtauranga mõ ngã mokopuna o Aotearoa. Early childhood curriculum. Wellington: Learning Media.
The people from Maori have been waiting for a long time and many have lost hope and are leaving the village. The culture has also become unhealthy for example, when Pai comes home and notices that the women playing cards at the dinner table have been smoking. Pai states, “ Maori women have got to stop smoking, we have to protect our childbearing’s.” This quote helps to show how the women do not care about their health and just smoke. Another example when Pai goes to her uncle Rawiri’s house to ask if he can teach her taiaha, the uncle is just lying down being lazy with his wife smoking. By the uncle being lazy he has gained weight and is not slim as before.
Te Whariki: Belonging goal-4 Children experience an environment where they know the limits and boundaries of acceptable behaviour, so that we need to provide a positive framework for guiding children's behaviour, because children need a safe environment when they're at the early childhood centre and home. It's very important that teachers have a good partnership with parents and whanau, because parents are the first and most enduring educators of their children, teachers have knowledge of general child development, when they working to together, they can develop a clear understanding of the positive child's guidance for guiding their child's behaviour in effectively and efficiently ways.
Rochford, T. (2004). Whare Tapa Wha: A Mäori model of a unified theory of health. Journal of Primary Prevention, 25(1), 41-57. doi: 10.1023/B:JOPP.0000039938.39574.9e
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 word language is most often associated with speech, yet it is also closely related to power. While many see language as a tool of unification and empowerment, it is also used to silence others. Society gives advantages to individuals that speak the dominant language, and those who are not fluent, are victims of social pressures such as ridicule, harassment, and isolation. Language gives individuals the power to manipulate and oppress others. Oppression occurs when one group has power over another group, and use that power to manipulate. Language gives dominant groups the power to oppress minority individuals through segregation, assimilation and hierarchies.
The history of New Zealand begins between 800 A.D. and 1300 A.D., when the Māori people arrived from Polynesia to the mountainous island they called “Aotearoa.” The people “lived in tribal groups” fairly peacefully (Wilson). However, life began to change for the Māori people when they first came into contact with a European in 1642, when Dutch explorer Abel Tasman “discovered” the island. In 1769, “[James] Cook successfully circumnavigated and mapped the country” (History). These explorations marked the beginning of Europeanization for the young country of New Zealand. Whalers and traders soon arrived, and missionaries arrived in 1814. When the Māori met with Europeans, events followed a similar path to the colonization of America and the decimation of the native populations-- “contribution of guns…, along with European diseases, led to a steep decline in the [population of] Māori people.” (History). Consequentially, “their chieftains entered into a compact with Britain, the Treaty of Waitangi, in which they ceded sovereignty to Queen Victoria while retaining territorial rights,” in...
...s Bilingual Education seem impressive on the surface, but in reality, there are many prevalent issues that policymakers have conveniently overlooked which affects other monolingual children who are ‘underrepresented’ and forced into a Bilingual Education. Jill critiqued that the current ‘drip-feed’ system; in which students are exposed to Mother Tongue for only two periods a day is clearly insufficient and students should be offered more languages that are of interest to them. As Jill sips her coffee, she contemplates the future of her children. Will they go through the same experience? Which Mother Tongue must she choose for them? Will this experience be a vicious cycle? Jill vowed to provide the best for her children but as for herself, her adamant refusal to acknowledge Malay as a second language has successfully reverted her back to be the striving monolingual.
Samovar, L. A., Porter, R. E., & McDaniel, E. R. (2009). Communication between cultures. Auckland: Cengage Learning.
Have you ever wondered who taught you to talk the way you do? People learn to talk and express themselves everyday of their lives. Starting from the day you were born you used language or some form of it to communicate with those around you. As a baby you usually show your displeasure with your new surroundings by crying, and if you don’t the doctor will make sure you do. Everyday we express our point of view to others in some form of language. Whether it is through verbal communication, written discourse or through body language, you can tell if a person is upset, angry, or happy. We as human beings don’t realize how much language has to do with our lives. How can you determine if one of your friends is angry with you? Is there a different tone to their voice? Do they have a stern look on their face? Of course they do, your friend feels the need to express their anger to you by these different forms of language. Where do we learn to use these different forms of language? How are our uses of these languages shaped? The three main contributing factors to how we express ourselves through language come from our schooling, our friends, and most of all from our families.
By integrating different levels of capabilities into learning, it gives Indigenous students a chance to begin where they are comfortable at, giving them the confidence they need to progress onto further levels of work. Positive impacts to Indigenous education outcomes are greatly affected by the ‘8 ways of Indigenous learning’ framework which interconnects pedagogies, creating a further degree of understanding (8 ways of learning, 2012). This strategy is not only benefiting the Indigenous students in the classroom, but can also cater to diverse learning needs of non-Indigenous students. It will also increase the feeling of inclusion for Indigenous students as everyone can participate in their cultural ways of learning, expanding their connectedness to the school, therefore, desire to succeed (Devlin,
As the name suggests, linguistic learners most easily acquire information through words. They love to read, write, and tell stories. Memorizing names, places, dates, and trivia come naturally to these learners (Mantle, 2002). People with a linguistic preference have an awareness of the sounds, rhythms, and meaning of words. These students learn best by saying, hearing, and seeing words.
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.