NZ RTLB Conference 2015

Ka whākaia, ka tupu, ka puāwai

--- Ka whākaia, ka tupu, ka puāwai --- Whakaritea te āhuru mōwai

Pedagogy and Neuroscience

What do we know and how do we know it?

1:Whatarethecommonlyknowncharacteris4csoremblemsoftheNewZealand/Kiwiiden4ty?–Whenpeoplethinkandtalkabout‘kiwis’whatdotheythink/say?

2:Whatarethecommonlyknowncharacteris4csoremblemsofMaoriiden4ty?Whenpeoplethinkandtalkabout‘Māori’whatdotheythink/say?

Domestic violence

Once were warriors

Can play the guitar

Good artists

Gangs, In prison

Good at singing Have all

got rhythm

Great sports people

Haka Pounamu

Koru tamoko

Smokers Negative

health statiistics

Great drinkers Good at a

party

Lazy Good

humor

Low educational achievement

Want something for nothing

beneficiaries

How would you feel about your identity?

Have all got rhythm

Can play the guitar

Good artists

Good at singing

Good at sport

Haka Pounamu

Koru tamoko

Great drinkers Good at a

party

Good humor

marae

Whanau orientated

If these were the good bits?

Domestic violence

Once were warriors

Baby abusers

Gangs, In prison

unreliable

Kinesthetic learners

agressive Smokers Negative

health statiistics

Great drinkers

Lazy

Low educational achievement

Want something for nothing

beneficiaries

And these were what they had to contest with?

Is there another view… What do we know about traditional Māori pedagogy?

-What were the traditional techniques used in learning? -Principles of child raring -perceptions of brain development -intergenerational interactions – te reo tuku iho -te mana takata / mana tamariki

The traditional Maori whanau The major socialisation fact in the pre-European Maori family as reported by the earliest European observers, was the place of the nurturing warrior – the father as carer along with the mother. The whole whanau contained multiple parents in grandparents, uncles and aunts and minders in older cousins as well as siblings. All were committed to raising the children, very much in the model left from the primal whanau. The children participated in kaumatua (elders) councils. Both men and women were of chiefly status. Children were trained to do the varied roles of adulthood – warriors, judges, food producers, artists, builders and caregivers. They witnessed all forms of cannibalism and slavery. Many slaves, however, were treated as members of whanau. All the observers commented that the children and youth were years ahead of European children and youth in all aspects of life. TeKahuiManaRiriki.Auckland,NewZealand.May2011

CompiledbyRāwiriTaonui

Rev.SamuelMarsden1814-‘I saw no quarrelling while I was there. They are kind to their women and children. I never observed either with a mark of violence upon them, nor did I ever see a child struck’ [ed. Elder, J.R., The Letters and Journals of Samuel Marsden,128]

‘The New Zealanders do not correct their children lest they should abate their courage or subdue their violent passions. Hence the children are in no subjection to their parents.’ [ed. Elder:479]

-What were the traditional techniques used in learning? …Principles of child raring

CompiledbyRāwiriTaonui

Joel Polack 1838

‘The New Zealand father is devotedly fond of his children, they are his pride, his boast, and peculiar delight; he generally bears the burden of carrying them continually within his mat.. The children are seldom or never punished; which consequently, causes them to commit so many annoying tricks, that continually renders them deserving of a sound, wholesome castigation. The father performs the duty of a nurse; and any foul action the embryo warrior may be guilty of, causes a smile rather than a tear from the devoted parent.’ [I:374] Manners and Customs of the New Zealanders

‘…They also ask questions in the most numerously attended assemblies of chiefs, who answer them with an air of respect, as if they were a corresponding age to themselves. I do not remember a request of an infant being treated with neglect, or a demand from one of them being slighted.’ [Manners and Customs of the New Zealanders, I:378-9]

CompiledbyRāwiriTaonui

George French Angas 1847

‘Both parents are almost idolatrously fond of their children; and the father frequently spends a considerable portion of his time in nursing his infant, who nestles in his blanket, and is lulled to rest by some native song… The children are cheerful and lively little creatures, full of vivacity and intelligence. They pass their early years almost without restraint, amusing themselves with the various games of the country’ [Angas, 1847:313-4]

Edward Shortland 1856 ‘Curbing the will of the child by harsh means was thought to tame his spirit, and to check the free development of his natural bravery. The chief aim, therefore, in the education of children being to make them bold, brave, and independent in thought and act, a parent is seldom seen to chastise his child, especially in families of rank. Were he to do so, one of the uncles would probably interfere to protect his nephew, and seek satisfaction for the injury inflicted on the child by seizing some of the pigs or other property of the father.’ [156]

CompiledbyRāwiriTaonui

William Colenso 1868 ‘Their love and attachment to children was very great … They certainly took every physical care of them; and as they rarely chastised (for many reasons) of course, petted and spoiled them.. The father, or uncle, often carried or nursed his infant on his back for hours at a time, and might often be seen quietly at work with the little one there snugly ensconced’ [‘On the Maori Races of New Zealand,’ TNZInst I, 30]

What do we now know about Western pedegogy? Think about the standard classroom…

-What were the traditional techniques used in learning? -Principles of child raring -perceptions of brain development -intergenerational interactions – te reo tuku iho -te mana takata / mana tamariki

From a neuroscience perspective, what do we know works?

-relationship (trust, expectations) -positive dispositions (as a learner / as Māori) -positive engagement (feeling safe and valued) -resilience -strategies supporting self-regulation

4.  Learning

3. Emotional Validation

1. Safety/attachment

Pro social behaviours

Survival/reptilian behaviours

stre

ss

atta

chm

ent

Cortex____________________________

Limbic__________

Mid brain______ brainstem

2. Rhythm

TamaiB

Kaumātua

stre

ss

atta

chm

ent

Cortex____________________________

Limbic__________

Mid brain______ brainstem

Nga Mātua (me Nga Rangatahi!)

Te Whānau Roro

Na Dr Rangimarie Rose Pere – Oral Communication 2009

4.  Learningwananga

3.  Emotional Validationwhakawhanaungatanga

1. Safetykaranga and karakia

Kai meets the need of all four

stre

ss

atta

chm

ent

Cortex____________________________

Limbic__________

Mid brain______ brainstem

2.  Rhythmwaiata

Cortexbrainstem

High Activity

Low Activity

To really be using your cortex, your brainstem needs to be calm

As one increases, the other declines – and vice versa

What do we need to do to achieve these elements for our Māori learners?

-How do we develop relationship (trust, expectations) -How do we foster positive dispositions (as a learner / as Māori) -How can we achieve positive engagement (feeling safe and valued) -resilience -How do we empower our students to develop and apply strategies supporting self-regulation and control

He Wānaka / Workshop

Whathappened?

SirJamesCarrol

SirPeterBuck

Why?

FirstMaorilawyer,doctor,anthropologist,membersofparliament….

SirApiranaNgata

SirMauiPomare

•  TeKarereONuiTireni1842-1846(49issues)•  AngloMaoriWarder1848(27issues)•  TheMaoriMessenger-KoteKarereMaori1849-1854

(141issues)•  TheMaoriMessenger-KoteKarereMaori1855-1860

(107issues)•  TeWakaoTeIwi1857(3issues)•  TeKarereoPoneke1857-1858(55issues)•  TeWhetuOTeTau1858(4issues)•  TeHaeata1859-1862(37issues)•  TeKarereMaori1861-1863(23issues)•  TeManuhiriTuarangiMaoriIntelligencer1861(14issues)•  Aotearoa-MaoriRecorder1861-1862(3issues)•  TeHokioi1862-1863(6issues)•  TePihoihoiMokemoke1863(6issues)•  TeWakaMaorioAhuriri1863-1871(136issues)•  TeWakaMaorioNiuTirani1871-1877(125issues)•  TeWananga1874-1878(173issues)•  TeWakaMaorioNiuTirani1878-1879(42issues)•  Matariki1881(3issues)

•  TeKorimako1882-1890(83issues)•  TakiQmu1883(1issue)•  TeWakaMaorioAotearoa1884(16issues)•  TeHoaMaori1885-1895(38issues)•  TePakioMatariki1892-1895(7issues)•  HuiaTangataKotahi1893-1895(67issues)•  PanuiWhakawaWhenuaMaori1894-1896(3

issues)•  NgaHuaMohiotanga1894-1896(2issues)•  TePukeKiHikurangi1897-1913(180issues)•  TeTiupiri1898-1900(78issues)•  HeKupuWhakamarama1898-1902(58issues)•  Pipiwharauroa1903-1913(122issues)•  TheMaoriRecord1905-1907(24issues)•  TeKopara1913-1921(88issues)•  TeToaTakiQni1921-1932(116issues)

NiupepaMaori-TheniupepacollecQonconsistsofover17,000pagestakenfrom34separateperiodicals.Itisbasedon"Niupepa1842-1933",amicrofichecollecQonproducedbytheAlexanderTurnbullLibrary.70%ofthecollecQoniswri[ensolelyinMāori,27%isbilingualandabout3%iswri[eninEnglish.Therewerethreemaintypesofniupepapublished;governmentsponsored,MāoriiniQated,andreligious.

• Maoriwereprolificwriters,historiansandpoliBcalcommentatorsinthelate1800’sandearly1900’sandwereproporBonatelymoreliteratethantheirPākehā• 47MaorilanguagenewspapersincirculaBon

Do you have the tools and knowledge at your disposal to confidently create a new picture about your Maori learners in the minds of :

• the learners, • in the minds of your teachers, • your non-academic staff, • your whānau •  your wider community?

Do you lead by example in terms of:

• valuing the Māori language and culture – • pronounce it correctly • confidently engage in it? • Do you know what the experiences of your Māori learners are?