Indigenous Knowledge and Cultural Responsiveness in my Practice
My understanding of indigenous knowledge is that it is knowledge that is unique to a given culture or society. In a traditional contex, maatauranga Maori (Buck 1949: best 1924a,b, cited in Harmsworth, 1998) can be defined as "the knowledge, comprehension or understanding of everything visible and invisible existing in the universe."
My understanding of indigenous knowledge is that it is knowledge that is unique to a given culture or society. In a traditional contex, maatauranga Maori (Buck 1949: best 1924a,b, cited in Harmsworth, 1998) can be defined as "the knowledge, comprehension or understanding of everything visible and invisible existing in the universe."
Culturally responsive pedagogy is knowing and understanding your student. Not just know about the physical or tangible characteristics such as music, dress or food, but really understanding their values, beliefs, and attitudes. This is the lense in which they see and respond to the world around them.
As I have only just begun teaching at my new school I am yet to discover all the ways in which indigenous knowledge or culturally responsive pedagogy has influenced the school. However, the information I have found so far initially pertains to the way in which the school is organised through the vision and to the activities across the school.
Firstly, the vision embodies the notion of co-operative learning. Both staff and students work collaboratively and in mixed-ability groups where participants work together to achieve goals. Macfarlane (2004, pg.70) "declares that cooperative learning contexts are able to enhance both academic and social skills by providing structures that allow effective learning strategies to develop."
In regards to the organisation, all our class groups, studios and constellation groups are linked to the local iwi, nature and animals - using the Maori name. Staff and students are all part of a whanau group and a constellation. This is to embed the practice of Kotahitanga, which as Macfarlane (2004, pg.86) explains "embellishes the notions of unity and bonding." He goes on to say that "kotahitanga is the process of becoming one out of many." Students efforts, no matter how big or small are acknowledged through constellation points, or with their own studio and their whanau group.
Some of the elder or senior students of the school are Kaitiaki or guardians. They are entrusted with the responsibility to help protect and look after the environment. This includes the environment outside, the environment they work in, and the people. Kaitiakitanga is a system that approaches managing the environment in a holistic way and encourages harmony and balance (Wikipedia, 2016)
In terms of improvement, at this stage is quite difficult to identify. I would think that one of the things that the school could do is to make the most of the experience and knowledge within the community. There are many people in the community who have time to give and have skills in arts or crafts or humanities. I think that the people in the community are an amazing resource that is under-utilised.
References
Harmsworth, G. (1998). Indigenous values and GIS: a method and a framework Indigenous Knowledge and Development Monitor, Netherlands organisation for international cooperation in higher education (Nuffic), 6(3).
Macfarlane, A. (2004) Kiwa hiwa ra! Listen to culture - Maori students' plea to educators. Wellington, New Zealand: New Zealand Council for Educational Research
Wikipedia. (2016). Kaitiaki. Retrieved from: https://en.wikipedia.org/wiki/Kaitiaki
In regards to the organisation, all our class groups, studios and constellation groups are linked to the local iwi, nature and animals - using the Maori name. Staff and students are all part of a whanau group and a constellation. This is to embed the practice of Kotahitanga, which as Macfarlane (2004, pg.86) explains "embellishes the notions of unity and bonding." He goes on to say that "kotahitanga is the process of becoming one out of many." Students efforts, no matter how big or small are acknowledged through constellation points, or with their own studio and their whanau group.
Some of the elder or senior students of the school are Kaitiaki or guardians. They are entrusted with the responsibility to help protect and look after the environment. This includes the environment outside, the environment they work in, and the people. Kaitiakitanga is a system that approaches managing the environment in a holistic way and encourages harmony and balance (Wikipedia, 2016)
In terms of improvement, at this stage is quite difficult to identify. I would think that one of the things that the school could do is to make the most of the experience and knowledge within the community. There are many people in the community who have time to give and have skills in arts or crafts or humanities. I think that the people in the community are an amazing resource that is under-utilised.
References
Harmsworth, G. (1998). Indigenous values and GIS: a method and a framework Indigenous Knowledge and Development Monitor, Netherlands organisation for international cooperation in higher education (Nuffic), 6(3).
Macfarlane, A. (2004) Kiwa hiwa ra! Listen to culture - Maori students' plea to educators. Wellington, New Zealand: New Zealand Council for Educational Research
Wikipedia. (2016). Kaitiaki. Retrieved from: https://en.wikipedia.org/wiki/Kaitiaki
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