Education has long been viewed as the vehicle of progression for society. Māori recognised the importance of acquiring and passing on knowledge way before the missionaries or colonists disembarked on our shores and had already developed a strong culture of educating through storytelling, sharing mythologies, and teaching problem solving through practices consistent with the values inherent in these traditions. It was common practice to navigate by the stars, choose the best seed stock, plant, nurture, harvest and store food, successfully treat medical conditions through knowledge of naturally occurring medicines and to discuss deep philosophical notions. Social practices were just as important. Strong relationships and high expectations were the norm (whanaungatanga), values of integrity, trust, sincerity and fairness or equity were fostered (manaakitanga), the importance of a sense of place and the socio-cultural practices concerning that (tangata whenuatanga) were taught. Before there was any system of formal education, Māori had developed a unique ‘Māori world view’, which included a clear set of beliefs, philosophies, values, expectations and practices which were integral to what it meant to be Māori according to different tribal affiliations. This idea of ‘Māori world view’ did not sit comfortably with Western or Pākehā beliefs and values for education, which were largely drawn from Victorian models. Whilst many Māori warmly embraced the opportunity to learn the new language of English and Western practices, believing that understanding these new approaches would advantage them, there was never an intention that their own language, practices and beliefs would be condemned as irrelevant. As Pākehā culture came to dominate and assimilation practices in education became the norm, Māori inevitably began to lose identity, but never completely. Strong Māori leaders would not stand by and let this happen and so emerged colleges dedicated to the education of Māori boys and girls, colleges like Te Aute Māori Boys’ established in 1854 and St Joseph’s Māori Girls’ College, 1867, amongst others. Central to the context of learning in these schools was first establishing that
Whilst many Māori warmly embraced the opportunity to learn the new language of English and Western practices . . . there was never an intention that their own language, practices and beliefs would be condemned as irrelevant.
Entrance to Moerewa School
unique set of values and practices which ensured each student had a strong sense of their own identity, their own whakapapa. Meanwhile, the majority of Māori students remained and continue to remain in mainstream schools. We recognise now that assimilation practices were detrimental to Māori education resulting in unacceptable numbers of Māori students dropping out or not succeeding in the mainstream system. The Ministry’s 2011 statistics on Māori students show that Māori students are 2.6 times more likely than Pākehā students to be stood down, almost 4 times more likely to be excluded, 3 times more likely to be frequent truants, 2 times more likely to be granted early leaving exemptions before age 15, 6 times more likely to be non-enrolled and 2.3 times less likely to attain a university entrance qualification. Until recently, interventions intended to address this issue have been drawn from a ‘deficit model’, that is, interventions built on the assumption that the student is lacking in some ingredient(s) for learning. Contemporary Māori leaders would say that it is not Māori children who lack the capacity for learning, it is that, particularly in the mainstream, the system has failed to provide the appropriate cultural context within which Māori children can excel. Dr Anne Milne, a Pākehā and current school principal, has examined the issues closely through her own studies. She says, ‘Our [school] definition of achievement might be the national measures such as NCEA credits, literacy, numeracy and tertiary study, but without the human measures, positive self-identity, critical awareness, purpose and hope, young people become disengaged and disillusioned with school.’ What she and other visionaries are calling for is an education that fosters and supports crucial cultural identity development and so enhances what it means to be Māori or to learn as Māori.
This sounds like a simple solution, but do our (mostly Pākehā) principals and teachers know what it is to be Māori and to learn as Māori? The answer is likely to be a resounding ‘No’! Changes won’t come without some serious critical examination of our own attitudes and practices according to the visionaries. This view is reflected by the Hon Dr Pita Sharples in his foreword to Tataiako, the Ministry document outlining cultural competencies for teachers of Māori learners. He says, ‘genuine, productive relationships among teachers and their Māori students, whānau, iwi and wider communities are vital foundations for effective teaching and learning.’ He then poses some questions for reflection, ‘How much do the teachers know of their students’ history, tikanga, and worldview – and how is this reflected in the classroom curriculum and environment? What aspirations do whānau and iwi have for their young people? How visible and involved are whānau and iwi in the teaching and learning culture of the school?’ There are some excellent examples of such practices in mainstream schools but more are needed. Take the 230-strong Northland school of Moerewa (decile 1), for example. The way they teach is different. ‘We take a whānau approach to everything up here,’ says Principal Keri Milne-Ihimaera. ‘Relationships are strong at this school and that is ongoing.’ ‘If we establish those relationships first then the learning will follow.’ The learning certainly does follow, and the school’s latest 2009 ERO report does not hold back. ‘The board, senior managers and staff are committed to meeting the community’s high expectations for their children.’ ‘The school’s education focus . . . is on developing each student’s self knowledge, cultural knowledge, and world
Whānau and community are well connected and listen to each other
Whānau, teachers and students share ideas for Moerewa School
Five senior students who want to come to school every day
view, so that the students can achieve and enjoy educational success. ‘Students are open, friendly and inquiring learners and are engaged in classroom activities. They have a strong sense of identity and report that they enjoy being at school. A wide range of leadership, cultural, arts, sporting and academic activities is available to all students.’ ‘Since the 2006 ERO review, significant progress has been made in student achievement. Most students in mainstream and immersion classrooms are now achieving at or above nationally expected levels for their age in reading, writing and numeracy.’ It’s a glowing report and testimony to the attitudes of the principal, staff, students, their parents and the wider community. It is also testimony to the very strong ‘can do’ attitude that permeates the school. ‘Our motto here is “we will do whatever it takes”,’ says Keri. There are few white faces in this predominantly Māori community, which is heavily reliant for its economic base on a single freezing works. ‘When the works are out (as they were when I visited), it’s not like there are any other jobs to go to,’ said one parent. It takes less than half a minute to drive the length of the Moerewa CBD and between the general store and cafe there’s not much else. ‘With problems at the freezing works naturally our families are affected,’ says Keri. She nods to the extra loaves of bread sitting on the shelf. ‘Kids have to be fed,’ she says, ‘or they can’t learn. So we make sure they are not starving through the school day.’ Yes, at Moerewa, they do whatever it takes. The school functions like a family. As one of the senior students said, ‘It’s a lot easier to be Māori here than at schools outside of here. I might well have dropped out at a different school.’ Bruce Jepson, a member of the Te Akatea Māori Principals’ Executive Committee, would agree that what is needed for more Māori to enjoy success is a change in attitude. Doing what has always been done, he says, will get the same results. Working together in collaboration with whānau and iwi is necessary in Bruce’s view. He adds one further prerequisite to success and that is having a good understanding of the professional development needs of leaders and of staff. It is this professional development factor that seems to be missing. The commitment from teachers and principals, from ERO and from the Ministry to up the ante on helping Māori children enjoy success in their learning is evident. The will is strong, now we need the way.