Māori pedagogy - ways of learning - Jill Bevan-Brown

Jill Bevan-Brown's thesis, CULTURALL Y APPROPRIATE, EFFECTIVE PROVISION FOR MAORI LEARNERS WITH SPECIAL NEEDS: HE W AKA TINO WHAKARA WEA (2002) developed a Cultural audit which sought to identify the extent to which schools were engaging in what was then termed Culturally responsive practice. 

NB: These pedagogies (which were later developed into an audit) are a reflection of the time they were developed but are a useful starting point. The limitations I have identified are:

•  It does not address the range of variability of practice (the in-school variability factors identified in recent research).

• It could possibly be used by schools to justify what is being done at a token level - as a tick box exercise without ensuring embedded practice.

• It makes no reference to current Science of learning understandings regarding how to effectively teach so students retain knowledge and can use it in contexts independently over time.

• It makes no reference to the Science of Reading knowledge around oral language links to  literacy acquisition and development.

• The use of these practices in isolation has not led to a shift in academics for Māori students; it is clear more than these strategies are needed to give equitable access to learning. 

Limitations aside, these Māori pedagogies are worthwhile as a basis and standard practice alongside the effective teaching practices outlined in other pages in this website. 

Some Māori ways of knowing that pertain to language learning from Bevan-Brown's research: 

• oral and kinaesthetic and visual methods for teaching and assessment 

• peer and self assessment

• Māori content

• practice-based assessments

• allow Te Reo Māori use in writing and speaking

• cooperative learning 

• tuakana teina

• Māori tikanga observed

• use student knowledge and expertise, use student modelling (use natural strengths of good leaders – increases their mana)

• Use of Māori resource material for content, link learning to own language and culture. Students learn best when new knowledge is linked to existing knowledge). This strengthens well-being, which in turn enhances learning. 

• bilingual signs and posters in other languages

• parent tutors 

• whanau hui on policy and content

Other Māori ways of knowing are identified from Janelle Riki-Waaka's and Dr Ann Milne's work. 

• Link students to their whānau – do not think of them as individuals  nor use the Western nuclear family framework. 

• Look carefully at the data for Māori students (disaggregated data)

• Hold high expectations (reduce deficit thinking)

• Employ Memory and rote learning

• Use mixed ability groups– increases Ako – teaching learning relationship, learning from each other.

• Use story telling (refer to the page "How oral language is developed" for a description of how story telling was used in a research project in Christchurch. (click on the blue button) 

Lundy model of participation

https://hepikorua.education.govt.nz/how-we-work/voice-choice-and-agency/

Lundy (2007) suggests a framework that incorporates four dimensions. It’s useful when listening to the voices of mokopuna across policy and practice, when conceptualising Article 12 of the United Nations Convention on the Rights of the Child. The four dimensions have a clear order of priority:

1. Space: mokopuna are given safe, inclusive opportunities to form and express their views.

2. Voice: mokopuna need to be supported to express their views.

3. Audience: these views must be listened to.

4. Influence: these views must be acted upon, where appropriate.

RTLB and other school leaders/teachers can use these questions to reflect on CSP. 

Reflective questions for supporting participation of mokopuna and their whānau

The questions can be used as a checklist to guide individuals, teams and organisations who work with and for mokopuna and their whānau. The checklist aims to make sure that mokopuna have the space to express their views and an audience for their views, and that the views of mokopuna will have influence. The checklist can support practitioners and educators to explore the views of mokopuna to inform future systems and practices.