Shifting Margins, Shifting Centres: Development Paradigms in Maori Education

Kidman, Joanna

doi:10.18546/ijdegl.02.1.02

Cited by 4 publications

(2 citation statements)

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“…When discussing identity MacIntosh (2007) asserted that ‘Privileging one line does not inevitably mean that one dismisses or devalues the other line or lines’ and such an assertion can apply equally to privileging Māori women educators’ voices. In education, Māori women's voices are strong (Airini, 1998; Cram, 2001; Irwin, 1992; Jenkins & Pihama, 2001; Ka’ai, 1990; Kidman, 1995; Lee, 2009; MacIntosh, 2007; Makareti, 1938; Pere, 1982; Pihama et al, 2004; Smith, 1999; Te Awekotuku, 1991) so my decision to research with Miriama, Liz and Rose was based on a desire to explore the pedagogy of people I had admired for many years. The research participants' real names were used with their assent.…”

Section: The Research Methodologymentioning

confidence: 99%

Kaupapa Māori Methodology: Trusting the Methodology Through Thick and Thin

Hiha

2015

AJIE

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Kaupapa Māori is thoroughly theorised in academia in Aotearoa and those wishing to use it as their research methodology can find support through the writing of a number of Māori academics. What is not so well articulated, is the experiential voice of those who have used Kaupapa Māori as research methodology. My identity as a Māori woman researching with Māori women became integral to my methodology and approach to the research. The highs and lows of my research experiences with Kaupapa Māori methodology are examined in this article. The discussion contends that Kaupapa Māori research methodology can be a framework, guide and support for research within a Māori context and adds an experiential aspect to understanding the wider field of Indigenous research methodology. My hope is that through my experience with Kaupapa Māori methodology other Māori and Indigenous researchers will be eager to embrace their own research methodologies.

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Section: The Research Methodologymentioning

confidence: 99%

Kaupapa Māori Methodology: Trusting the Methodology Through Thick and Thin

Hiha

2015

AJIE

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“…A country colonised towards the end of the imperial project, New Zealand was subject to less coercive and more hegemonic methods of colonial assertions of power than previous settler-colonial territories (Mamdani, 1999). In 1867, Native Schools were established as a parallel system to mainstream 2 schooling in the hope that these would better accommodate Māori student needs, but it has since been noted that they operated as a less aggressive but no less damaging form of colonial rule (Barrington, 2008;Kidman, 2009). British-centric values and structures formed the basis of schooling operations, disadvantaging Māori from the outset (Simon et al,2 References to the "mainstream" in New Zealand society include many ethnic groups; however, Pākehā (New Zealanders of European descent) constitute the largest group, followed by Māori, then Pacific.…”

Section: Māori Glossary Of Words or Termsmentioning

confidence: 99%

Silencing and institutional racism in settler-colonial education

MacDonald¹

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<p>Twenty years ago, Charles Mills argued that a Racial Contract underwrites and guides the social contract and assigns political, economic, and social privileges based on race. This thesis argues that a settler manifestation of the Racial Contract operates through processes and structures of silencing in the New Zealand education system. Silencing is a racial discourse aligned with state ideologies about biculturalism that supports ignorance and denial of the structuring force of colonisation. Within schools, a state narrative of biculturalism advances the notion of harmonious settler-colonial race relations by marginalising or denying violent colonial histories and their consequences in the present. Silencing in the education system is examined through the lived experiences of Māori teachers of English language as they teach New Zealand literature in secondary school classrooms. Interviews with nineteen teachers and observations of four teachers' classroom practices (with follow up interviews from the teachers and some of their students) reveal that everyday classroom interactions perpetuate silencing through a hidden curriculum. This hidden curriculum appeals to settler sensibilities by: drawing on teaching pedagogies that soften or mute historical harm, validating “lovely” knowledge about Māori society and assessment approaches that privilege settler-colonial imperatives. This thesis identifies that harmonious notions of biculturalism circulate through the spatial and temporal dimensions of secondary schools because epistemological structures (policy, curriculum, and pedagogy) silence the meanings and effects of colonisation. In this way, a Settler Contract operates to sustain institutional racism in the New Zealand education system and white supremacy in settler-colonial societies.</p>

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