{"id":5523,"date":"2020-05-18T00:00:00","date_gmt":"2020-05-18T00:00:00","guid":{"rendered":""},"modified":"2020-05-18T00:00:00","modified_gmt":"2020-05-18T00:00:00","slug":"treaty-of-waitangi-in-teaching-experience","status":"publish","type":"post","link":"https:\/\/www.ukessays.com\/essays\/teaching\/treaty-of-waitangi-in-teaching-experience.php","title":{"rendered":"Treaty of Waitangi in Teaching Experience"},"content":{"rendered":"

\n\t\t\t\tIntroduction <\/strong>\n\t\t\t<\/p>\n

\n\t\t\t\tThe purpose of this essay is to examine and discuss the principles of the Treaty of Waitangi in relation to my second Teaching Experience for 2019. This essay will also focus on what my teaching practice could look like in honouring the treaty obligations as a teacher. First, it will examine and unpack the three principles of the Treaty of Waitangi, Partnership, Participation and Protection. It will then discuss the meaning of two principles, Partnership and Protection and their relation to one another. Second, it will plan and explain how Partnership and Protection are displayed in teaching practice. Lastly, this essay will state two goals that I hope to implement in my teaching practice that can be related to the two fundamental principles that I will unpack. \n\t\t\t<\/p>\n

\n\t\t\t\tSigned in 1840, The Treaty of Waitangi\/Te Tiriti o Waitangi is a document that is held between representatives of the British Crown and Rangatira, representing hap\u016b and iwi. This document contains an outline of the terms that contribute towards the collaboration of M\u0101ori and people of the Crown living side by side in Aotearoa New Zealand. The 1988 Royal Commission suggested three underlying principles on Social Policy: Partnership, Protection, and Participation. These principles are used to explain the relationship between the Government and M\u0101ori under the Treaty of Waitangi.  The principles are used to bridge the gap between the apparent differences of the M\u0101ori (Te Tiriti o Waitangi) and English (The Treaty of Waitangi) documents. The Partnership between the two sovereignties involves working together with iwi, hap\u016b, wh\u0101nau and M\u0101ori communities to develop strategies for M\u0101ori education. Therefore, as teachers of the upcoming generation, we aim to welcome and create genuine relationships with our M\u0101ori communities by creating an equal partnership. Protection means actively protecting M\u0101ori knowledge, interests, values, and other t\u0101onga. Identity, language, and culture are essential expressions of what it means to be culturally located learner. For this assignment, I will be unpacking Partnership and Protection by showing how these principles are represented in both the Treaty and Te Tiriti (Part 1) as well as in the New Zealand Curriculum (Part 2).\n\t\t\t<\/p>\n

\n\t\t\t\tPart 1 \u2013 Unpacking aspects of Te Tiriti o Waitangi<\/strong>\n\t\t\t<\/p>\n

\n\t\t\t\tPartnership can be seen throughout all of the Articles in the Treaty of Waitangi but is most evident in Article One. As stated in the Treaty of Waitangi, M\u0101ori leaders gave the Queen all the “rights and powers of sovereignty” over their land. In Te Tiriti, M\u0101ori leaders gave the Queen “te kawanatanga katoa” or the complete governance over their land (Treaty of Waitangi, 1840, art. 1). However, the word ‘sovereignty’ in the Treaty of Waitangi had no direct translation in M\u0101ori. Therefore, there was a misunderstanding where M\u0101ori chiefs had some authority over their areas, but there was no central ruler over the country. The translators of the Treaty of Waitangi used two important M\u0101ori values in Article One of Te Tiriti, Kawanatanga (governance) and Tino Rangatiratanga (independence). The keywords throughout Te Tiriti, ‘Kawanatanga’ and ‘Tino Rangatiratanga’ contributed to alternate views between the Crown and the M\u0101ori over how much authority the M\u0101ori chiefs and how much the governor would have. Overall, both translations of the Treaty embodied an agreed-upon partnership between the Crown, M\u0101ori chiefs and iwi. This Partnership between the two created a place for all to peacefully live together in Aotearoa New Zealand (MCH, 2017).\n\t\t\t<\/p>\n

\n\t\t\t\tProtection is another fundamental principle of the Treaty of Waitangi that can be seen more directly in Article Three. In the English text, Her Majesty, the Queen of England extended to the Natives of Aotearoa New Zealand Her royal protection and imparted to them all the Rights and Privileges of British Subjects. In the M\u0101ori text, the Crown gave an assurance that M\u0101ori would have the Queen’s protection and all rights (Tikanga) accorded to British subjects (Treaty of Waitangi, 1840, art. 3). The translation is considered correct of the Maori version. Oritetanga (equality) is a critical M\u0101ori value that underpins the Te Tiriti o Waitangi, as it contains a provision which guarantees equality between all New Zealanders, no matter what culture (MCH, 2017).\n\t\t\t<\/p>\n

\n\t\t\t\tPart 2 \u2013 Principles into practice <\/strong>\n\t\t\t<\/p>\n

\n\t\t\t\tI aim to implement the Treaty principles into my future practice, including  my next teaching Adira Allure\n\t\t\t<\/p>\n

\n\t\t\t\tplacement at Newtown school. Newtown School follows The Positive Behaviour For Learning (PB4L) initiative. PB4L is an initiative that is run school wide that promotes a positive, safe and respectful learning environment for all tamariki. According to the Newtown school website (Newtown School, n.d.), there are five fundamental principles that explain the school’s expectations of behaviour both in and outside the classroom, they are:\n\t\t\t<\/p>\n

\n\t\t\t\t– Connected (Whanaungatanga): We belong, and we learn together.\n\t\t\t<\/p>\n

\n\t\t\t\t– Resilient (Aumangea): We keep trying and learn from what we do.\n\t\t\t<\/p>\n

\n\t\t\t\t– Curious (Mahira): We wonder, take risks and innovate.\n\t\t\t<\/p>\n

\n\t\t\t\t– Respectful (Manaaki): We value the thoughts and feelings of others.\n\t\t\t<\/p>\n

\n\t\t\t\t– Effort (Kia Kaha): We give our best in everything we do\n\t\t\t<\/p>\n

\n\t\t\t\tGoal 1<\/em>\n\t\t\t<\/p>\n

\n\t\t\t\tMy first goal is to aim to implement the Treaty principle of Partnership into my teaching practice as frequently as possible. The New Zealand Curriculum states, \u201c \u2026 young people who will work to create an Aotearoa New Zealand in which M\u0101ori and P\u0101keh\u0101 recognise each other as full Treaty partners, and in which all cultures are valued for the contributions they bring\u201d (NZC, 2012). To achieve this outcome, I aim to use the key value of Whanaungatanga (connected). This principle can be seen in the classroom by myself being connected and working together with the tam\u0101riki, iwi, hap\u016b, wh\u0101nau and M\u0101ori communities. By including the principle of Partnership in my teaching practice, I hope to create an inclusive environment where positive relationships can contribute to a feeling of Kotahitanga (unity) between the tamariki. This can be carried out in my teaching practice by explaining the critical values of the Treaty and then forming a class ‘Treaty’ of expectations. Tamariki will then contribute their ideas of what they think Whakaute (respect) looks like in the classroom and sign the respective document. This activity can be directly related to the M\u0101ori value, Rangatiratanga (chieftainship) in Article One of the Treaty. This activity gives tamariki the right to self-governance, where they are given support and the relevant information to make informed decisions and can negotiate what the signs of Manaaki (respect) looks like in the classroom. Following this activity, tamariki can determine what the outcomes are if the Treaty is followed or not. It could also include incentives for when it is followed, such as being able to have free time during the day.\n\t\t\t<\/p>\n

\n\t\t\t\tGoal 2<\/em>\n\t\t\t<\/p>\n

\n\t\t\t\tThe second Treaty principle of Protection in the New Zealand Curriculum can be seen by being a culturally located learner, where tamariki actively protect M\u0101ori knowledge, interests, values, and other taonga. As part of their developing identities, all tamariki of Aotearoa need to understand the unique bicultural heritage. Consequently, all tamariki require many opportunities to learn Te Reo M\u0101ori and gain knowledge and experience of critical M\u0101ori concepts and customs, considering them concerning those of other cultures (MOE, 2012). I was able to see in Newtown School’s ERO report that Te Reo M\u0101ori is a valued aspect of the school. It can be seen throughout most of the operations and school programmes across all year levels. There are also two curriculums at the school for M\u0101ori tamariki: they can learn either within Te Marau-a-Ng\u0101ti Kotahitanga (the M\u0101ori immersion class) or Te Marau a Kura o Newtown (the New Zealand Curriculum).\n\t\t\t<\/p>\n

\n\t\t\t\tFollowing this research, my second goal is to protect M\u0101ori culture by normalising Te Reo M\u0101ori for all tamariki at Newtown school. Te Reo M\u0101ori is a vital part of the average school day at Newtown, and I hope to incorporate the use of Te Reo M\u0101ori into my teaching practice. When using Te Reo M\u0101ori in the classroom, tamariki will be allowed to learn Te Reo M\u0101ori through basic instructions and\/or waiatas before their school day. The use of Te Reo M\u0101ori enables and strengthens the identities of the tamariki, while non-M\u0101ori journey towards shared cultural understandings. As the tamariki learn, they come to appreciate that the diversity in the classroom is key to Kotahitanga (unity). Over time, New Zealanders have come to understand that Te Reo M\u0101ori is an essential component of Aotearoa’s history, hence why it is becoming increasingly essential to protect M\u0101ori culture. By utilising Newtown schools fundamental value of Resilience (Aumangea), I aim to learn Te Reo M\u0101ori alongside my tamariki, by focusing on one word a day, for example saying ‘morena’ instead of ‘good morning’. The principle of Protection is honoured by creating a sense of community (Whanaungatanga), Oritetanga (equality), and Kotahitanga (unity). These values, along with resilience, will help to create a safe and protected environment where all tamariki, including myself, will have an equal opportunity to develop as individuals.\n\t\t\t<\/p>\n

\n\t\t\t\tConclusion<\/strong>\n\t\t\t<\/p>\n

\n\t\t\t\tThe Treaty of Waitangi principles and the New Zealand Curriculum places tamariki at the centre of teaching and learning in the school environment. I believe that by incorporating the three principles, into my teaching practice, I will be able to ensure that all of the tamariki in my classroom will have the opportunity to learn Te Reo M\u0101ori while also being able to feel a sense of belonging, connectivity  and community in the classroom. I look forward to implementing these goals in the classroom and seeing the progress in my personal knowledge of Te Reo M\u0101ori.\n\t\t\t<\/p>\n

\n\t\t\t\t <\/strong>\n\t\t\t<\/p>\n

\n\t\t\t\tReferences<\/strong>\n\t\t\t<\/p>\n