Week 12 - Assignment 2: Ka Mua Ka Muri

Ka Mua Ka Muri

 

Ka mua, ka muri: walking into the future by looking back. To truly transform education in a neo-colonial settler society, there must be a clear understanding that the “past, present and future co-exist and are inherently tethered through ancestry and action” (Gray, 2024, para. 2). It requires the ability to look to the past to inform the future. Transformation requires the conscientisation of the entire population, not just the indigenous population, with a critical reflection of how identity shapes and steers individuals and society. A comprehensive understanding of the indigenous culture of Aotearoa and recognising the similarities and differences between euro-centric and indigenous knowledge systems. An honourable engagement with Te Tiriti and what promises that provided for Māori. There is a need to recognise the power that policy and legislation hold and how education can be seen as a possible change agent. I will discuss the themes and key concepts of the course and how they relate to me as an individual and an educator. After that, I will connect those themes and how they relate to education as a whole and the role they have in transforming education in the future. All done through the lens of looking inwards, looking outward, and looking forward - ka mua, ka muri.

 

Conscientisation and Identity

 

The understanding of your own identity, and how the narrative of your life has informed this identity, is the key to understanding who you are and how your sense of self was developed - your narrative identity (McAdams, 2011). Changes in this narrative identity can occur naturally through developmental phases as we age or through specific events. While narrative identity is an internal discourse, it is heavily influenced by the immediate environment of individuals and the parts of society that they live in and interact with. Within society, there is a dominant narrative, a story that is told that becomes the ‘norm’. A story that usually represents the dominant social group or culture, and a story that often dispossesses others (Adichie, 2009). Growing up Pākehā, encouraged and protected by the dominant narrative of Aotearoa, meant my narrative identity and career as a teacher aligned perfectly with the westernised education system that is predominant in New Zealand. I succeeded in all aspects of education because the education system mirrored both my narrative identity and the dominant narrative. 

 

Acknowledging the privilege that was afforded to me as a part of the dominant social group started me on the journey to critical consciousness (Freire, 2005). Freire (2005) describes three levels of consciousness. The first is a magical consciousness where we are not aware of the wider socio-economic complications or contradictions of society. Naive consciousness is where we see the different parts of society, but do not recognise the systemic societal issues that contribute to these differences. And finally, critical consciousness where we realise that merely acknowledging the issue is insufficient and does nothing to address the harm. This critical reflection or conscientisation is needed to help address and create more equitable social realities (University of Waikato, n.d.). A firm priority going forward for myself is being the change maker and supporting the indigenisation and decolonisation of the education system, both individually and as part of a wider collective. 

 

Building a Counter-Narrative

 

A key theme that resonated with me from the module about narrative identity and dominant narrative was the power of seeing your culture celebrated in your life and around you. With the dominant narrative highlighting and prioritising the Pākehā culture, there is a firm need for Māori to see their own culture valued, not only in their education but also across the wider aspects of society. Part of the colonisation of the indigenous people of Aotearoa was the introduction of an education system based on the Western world. A system that prioritised individual achievement and learning in ways, or about topics, that were conducive to maintaining the status quo of a colonised society (Smith, 2003). It is essential for myself and other educators to acknowledge the underachievement of Māori learners as they have navigated our current education system and put in the mahi to diminish the imbalance that has been created by a colonial education system (Te Maro & Averill, 2023). 

 

There are two different examples of addressing this issue, in both a kaupapa Māori context and an English-medium context. Firstly, the kura kaupapa Māori movement where transformative action was taken by Māori, for Māori, to immerse their tamariki in a schooling system that practices self-determination, values and incorporates cultural aspirations and pedagogies, includes community, and builds a collective vision (Smith, 2003). This movement is an example of conscientisation where “the oppressed must be their own example in the struggle for their redemption (Freire, 2005, p. 54). Kura kaupapa is an important vehicle in keeping alive te reo Māori and valuing Māori knowledge and culture (Smith, 2003). The second example was a program for English-medium schools to aid teachers and school leaders in becoming more culturally responsive to raise Māori educational achievement - Te Kotahitanga (Bishop et al., 2011). This is an example of building a counter-narrative by enhancing the mana of kaupapa and tikanga Māori, and committing to improving Māori achievement by rejecting deficit thinking about how Māori students might perform and allowing Māori students more agency through a collaborative approach (Bishop et al., 2011).

 

The commonality of both of these examples is the understanding that the traditional education system does little to counter the dominant narrative of the Pākehā culture and the effects of colonisation. Explicitly and implicitly incorporating te ao Māori and mātauranga Māori into teaching and learning is a means to elevate and celebrate Māori culture. Alongside using te reo Māori and practicing appropriate tikanga, using culturally sustaining pedagogies related to Māori values and te ao Māori fosters inclusion and connection through a more interactive and dialogic approach (Alton-Lee, 2015). Bright and Webber (2024) discuss the positive connection between students feeling proud of their culture and their academic achievement. As a keen learner of te reo Māori, I am conscious that this is only one small aspect of valuing Māori culture. I am mindful that I also need to give equal value to mātauranga, tikanga, and kaupapa Māori to truly ensure authenticity (Averill & Te Maro, 2023) and strengthen the counter-narrative. 

 

He Whakaputanga and Te Tiriti

After Māori arrived in Aotearoa, they lived in whānau and hapu groups, part of wider iwi groups that linked to the waka their ancestors travelled in across the ocean. Each hapu and iwi governed themselves and had their own unique set of tikanga that they lived by. The understanding of this is important because the concept of overarching sovereignty was unknown to Māori and the notion of mana and sovereignty was not something that could be given away (Hēnare, 2018).  Once European settlers started to arrive and other countries started to show an interest in colonising Aotearoa, Māori came together for the first time as a collective (O'Malley, 2018) to assert their existing authority of rangatira by signing He Whakaputanga o te Rangatiratanga o Nu Tireni – the Declaration of Independence of the United Tribes of New Zealand. For me, this learning of the importance and history of whānau groups strengthens my understanding of how effective approaches supporting whakawhanaungatanga are to teaching Māori ākonga (Bright & Webber, 2024). Having a deep understanding of ākonga, their whakapapa, and their identity means that as an educator I can provide experiences that are not only authentic and relevant, but are also delivered in a way that embraces the concept of learning as a collective. 

Five years after the signing of He Whakaputanga, after more and more settlers had arrived from Britain, the te reo Māori version of Te Tiriti o Waitangi was read to gathered chiefs at Waitangi. It included terms they had no understanding of, and this was the version that was signed by most as it travelled around Aotearoa. The Māori version promised tino rangatiratanga, the English version said that Māori ceded sovereignty and control. And what started as a perceived partnership, quickly became a full-scale colonisation. This colonisation included the adoption of the English education system, with no regard for the indigenous population and no engagement with Māori to understand what the positive Māori development might look like that was supposedly guaranteed in Te Tiriti (Tawhai, 2023).  With much more in-depth knowledge of Te Tiriti and a personal commitment to uphold its provisions, I now see myself as tangata Tiriti. Identifying myself as tangata Tiriti shows that I feel a responsibility to understand the true history of Aotearoa, and set aside the possible uncomfortableness for me of decolonisation by instead acknowledging the injustice and trauma of colonisation on Māori (Ngata, n.d.). This knowledge, this understanding, and this responsibility are directly related to the mahi that I need to do in the education space on how I can personally process the historical injustice (Ngata, n.d.).

Whenua and Whānau

Gaining a better understanding of the connection between whānau and their whenua was a key theme of this module. There was much new learning for me and some hard reading that was profoundly emotive. In the years following the signing of Te Tiriti, the Crown deceived, stole, and confiscated mass quantities of Māori land. Iwi were desperate to retain their tribal lands and their deep connection to the whenua. The continuing loss of land and the subsequent Te Tiriti breaches forced tangata whenua off their tūrangawaewae, and after World War 2, rural poverty and a need to work moved many more Māori into urban centres and further assimilation into Pākehā society (Consedine, 2012). 

All Māori whakapapa back to Ranginui (sky father) and Papatuanuku (earth mother) and everything is related (Hikuroa, 2017). The literal translation of tangata whenua is ‘people of the land’ and this ancestral link back to the whenua shows the immense connection that Māori have to their land as part of their culture. The resulting disconnection from their whenua stripped Māori of their vibrancy, their strong cultural links, and their ability to continue their economically successful society (Consedine, 2012). This followed an absorption into Pākehā society and the loss of rich traditions and tikanga that came with living on their whenua. For ākonga, this means the loss of the traditional forms of sharing history through oral pūrākau and learning that would have been intrinsically related to the local rohe and their immediate whenua. It also meant the loss of living as part of a much wider collective where learning would have been a collaborative activity. 

 

In the education space that I work in it is important for me to recognise the loss of connection that is felt from this detachment and work to make links to the local whenua and tangata whenua in my mahi. Understanding the local pūrākau and the rich stories they tell of history, science, and mathematics can be interwoven across all aspects of the curriculum. Ensuring ākonga have the opportunity to support each other as they would have in whānau groups, to come to agreements and solutions as a collective. And of utmost importance, establish and maintain whakawhanaungatanga with whānau and iwi for the benefit of not only ākonga but the wider community.  

 

Power

 

Our current education system is modelled on a traditional Western society and it perpetuates the concept that there is a required and desired ‘normality’. During the colonisation of Māori, there was an expectation by the Crown and British settlers that Māori would assimilate into European ways because that was the ‘best’ way to do things. Settlers who came to Aotearoa had been heavily interpellated into a class system and wanted that system to be replicated in their new colony, including the education system. Schools reproduce protocols and rules that normalise a way to be (Ball & Collet-Sabé, 2021). That ‘way of being’ allows the government and wider society to retain power and control by pushing their agendas in classrooms. Everyday practices within schools and classrooms interpellate tamariki over time without it seeming like massive indoctrination in one go. As Backer (2018) puts it, “interpellations are therefore small moments with big meanings” (p. 5).

 

There is an opportunity for me to tackle interpellation and power through counter-interpellation and micro-activism i.e., small moments of activism that might seem like just a drop in the bucket but can change the tide. Counter-acting or counter-interpellating those small moments with big meanings can mean the transformation begins. Counter-interpellation requires shifting the power away from current control (Backer, 2018). In recent months there have been changes to curriculum documents in Aotearoa (MOE, 2024) and the removal of what I believe are key aspects relating to Te Tiriti and mātauranga Māori. As an individual educator, I can still embrace these aspects in my teaching and ensure mātauranga and tikanga Māori have equitable representation and integration in my practice. 

 

Holding Back - Negative Power

 

Biesta (2020) states that as teachers we give ākonga something they didn't ask for. While this isn’t necessarily negative, it does mean that as educators we need to be careful what it is we are giving and the messages that might be portrayed.  After reflecting, the key theme that I could see connected to my experience was thinking about times when I supported ākonga to the point that I did not give them any room to be taught, just the opportunity to learn from me, the resource (Biesta, 2012). This meant that the knowledge I had, the things that could be learnt from me were upheld as having the most power. This desire to support did not come from a place of wanting to be the giver of all knowledge, but rather from a place of wanting to help and to guide - but of course, was misguided. I needed to give ākonga space to figure out things for themselves rather than jumping in and 'saving' them. I realised that this was only showing them my strategies to solve problems and not acknowledging that they could and should come up with some of their own. This holding back and relinquishing control allows ākonga to bring their own knowledge to the learning and is an example of practicing negative power.

 

Ngata (n.d.) states that before justice can be returned, there needs to be an acknowledgment of the huge power imbalance that exists in Aotearoa and a transfer of that power needs to be addressed. Part of that transfer of power is understanding when it is time for me to step back and understand that just because I know something, doesn’t mean I need to speak up - especially when it comes to Te Tiriti. I need to remember that I am tangata Tiriti not tangata whenua. I can support, encourage, and educate but also be mindful that exercising negative power in this space allows Māori to rightfully make decisions and take action. 

 

Knowledge Systems

 

Fazey et al. (2020) state that knowledge systems are the practices and structures that determine how knowledge is produced, shared, and used. Knowledge systems can help with the shaping of society and in the management of resources, but they can also be restrictive if adhered to too closely which might limit creative responses to problems (Fazey et al., 2020). Accepted and dominant knowledge systems may reinforce current forms of power that exist (Fazey et al., 2020). This may preserve the existing Western-based knowledge system and cause intolerance towards other diverse systems (Durie, 2005), in particular indigenous knowledge systems. Durie (2005) explains that “science has become a dominant global knowledge system” (p. 305). Other knowledge systems that do not adhere to prescribed scientific principles might then be seen to have a lower status or can be judged or justified through scientific principles rather than as a distinct body of knowledge. 

Indigenous knowledge systems can be utilised when there is an acceptance that they are different from other knowledge systems but that there is value in using aspects from differing knowledge systems to generate and benefit new learning. Durie (2005) describes that there are an increasing number of indigenous researchers who innovatively use both science and indigenous knowledge, rather than trying to show that one system is better than another. 

 

Mātauranga Māori

 

In this module, I was particularly struck by the explanations around Mātauranga Māori existing in the past, present, and future (Mead, 2022) and that in Māoridom there is a whakapapa and genealogy that includes everything. This to me was a key way to highlight the ongoing relevance and importance of this knowledge system and how to effectively incorporate it into teaching and learning. Science Hub (2023) explained this as the knowledge from the past being used today and into the future. The knowledge system is continually being adapted to new contexts, scenarios, and problems to allow for new discoveries and innovative ideas and practices (Varghese & Crawford, 2021, as cited in Science Hub, 2023). Knowledge is passed down through generations and interpreted in different ways according to how you want to apply it (Science Hub, 2019), changing over time. 

 

Incorporating Mātauranga Māori into teaching and learning requires the understanding that it is a completely separate system from others and that while differing knowledge systems may complement each other, there should not be an attempt to assimilate one into another. Acknowledging and celebrating that in academic spaces, indigenous knowledge has its own place (Da Silva et al., 2023). While there is certainly Science and Maths and other areas embedded within Mātauranga Māori, these are just aspects of it. The important distinction between Mātauranga Māori and other more Eurocentric knowledge systems is the interrelatedness of everything in Mātauranga Māori. There is a connection and interaction between the environment, each other, and all the different aspects of Māoridom (Science Hub, 2019). Mātauranga Māori is a kin-based system that is relational and includes flora, fauna, whenua, and the wider environment. 

 

Investigating Maramataka (the Māori lunar calendar) in education spaces can help ākonga to see and appreciate this inter-relatedness. Maramataka is not just about the passing and marking of time, it incorporates information and knowledge about agriculture, fishing, weather, navigation, and hauora. Signalling how everything is connected. Exploring this kind of depth with ākonga can highlight not only their understanding of different concepts but also the diversity and complexity of other knowledge systems. It also highlights the status of Mātauranga Māori and positions it as unique but relevant.

The Future

 

“Māori are over-represented in almost every negative social statistic” (Rochford, 2004, p. 42). While this summary and report are based on education, it is important to note that many compounding societal factors directly influence education. As we see in Māoridom, everything is connected (Hikuroa, 2017). There is a Māori whakataukī used in the refreshed New Zealand curriculum Te Mātaiaho (Ministry of Education, 2024) - Ānō me he whare pūngāwerewere, behold it is like the web of a spider. I see this as a metaphor for the fate of Māori in education being intrinsically linked to the fate of Māori across society. While the transformation of education in Aotearoa is not explicitly linked to the achievement and outcomes of Māori, as Skerrett (n.d.) says “What is good for Māori children is good for all Aotearoa’s children,” (para. 1). The rest of this essay will discuss how through the identified key themes there is an overall central commonality - mātauranga Māori. Highlighting the unique and relevant status of mātauranga Māori and how it can be used across all aspects of education can transform education in Aotearoa. 

 

One of the essential things for educators to do going into the future is to change the story, the dominant narrative, and strengthen the counter-narrative. For almost 200 years Pākeha have been telling, and Māori have been listening to, a story that has led to a systematic oppression of a people who had previously lived a traditional, vibrant life with deep connections to their land. Part of changing the dominant narrative or building a counter-narrative is ensuring that people are educated on the true history of New Zealand and mātauranga Māori. When we learn and acknowledge past injustices and open ourselves to other worldviews, we also diminish the fear of something different from us. Recently the University of Auckland implemented a policy that all students would complete a paper related to Te Tiriti and te ao Māori. Their justification was for a deeper understanding of the nation's history and its role in contemporary life. This however was met with some pushback with an ACT party representative stating that “the facts around the Treaty and our history are highly contested and the course risks a dangerous uniformity of perspective on Treaty issues” (Brennan, 2024). I would argue that a uniformity of perspective on Treaty issues is exactly what we need. A shared understanding to dispel any fear and to open ourselves up to embracing an opportunity to celebrate mātauranga Māori and te ao Māori. Changing the story as an educator means consistently highlighting and holding up mātauranga Māori as a valid and essential component in the positive achievement of Māori.

 

When discussing positive achievement for Māori in education we need to be careful who determines what ‘positive’ is. Pākehā need to exercise negative power in this space and allow Māori to decide what is best for Māori and what that looks like. Pākehā view the world from their own knowledge system and their idea of success differs greatly from Māori. It is evident from around the world that the outcomes for minority groups are poor if their learning is not situated in their culture (Berryman & Eley, 2019). Māori have assimilated into a euro-centric education system and in doing so, abandoned Māori ways of being and knowing (Te Maro & Averill, 2023). Policymakers need to stop privileging one knowledge system over another, stop making decisions for Māori, and start prioritising mātauranga Māori for the benefit of Māori akonga. 

 

When we prioritise mātauranga Māori, we also prioritise the relationships between people and places by understanding the connection between them. Earlier I described mātauranga Māori as existing in the past, present, and future. When looking at education, we need to inform how we move forward by looking to the past and recognising the parts that have been broken. Traditionally, living, working, and learning as a collective whānau or hapū was the norm. The allocation of positions and power would have followed specific tikanga and would have been according to the local rohe, not determined by someone who had little understanding of the complexities of te ao Māori. Again, this speaks to the necessity of Māori determining what is best practice for Māori. The whenua would have provided the lessons and whānau would have learned together with a shared kawa that was part of wider mātauranga Māori. Success would have been measured by the ability to survive and thrive and the collective well-being of the whānau, not individuals and any material needs (Bristowe, 2016). Understanding this deep-rooted need for connection and relationships is a key part of understanding mātauranga Māori.

 

As found in the Te Kotahitanga project though, being culturally responsive and relational in itself is not enough to see successful outcomes for Māori (Berryman & Eley, 2019). School leadership also needs to ensure that there is a shared understanding across the school of the vision and practices to ensure commonality of practice amongst kaiako (Bishop, 2024). As Bristowe (2016) states, there should be a guiding kawa and kaupapa where people work together as a collective. He waka eke noa - everyone in the waka together, all going in the same direction, all with the same understanding. This includes recognising that learning doesn’t only happen at school and that whānau play a large part in the success of Māori ākonga. Opening the door to the sharing of prior knowledge, and experiences (Berryman & Eley, 2019) in a mutually respectful power-sharing relationship. 

Power-sharing relationships, the sharing of knowledge, and seeing that knowledge as important, makes way for the concept of mana ōrite (Berryman & Eley, 2019), where mātauranga Māori is given equal status to other knowledge systems that are currently predominant in the curriculum. As Bristowe (2019) says, our world needs different options. We need to realise that the solution to some of the issues we have may not be found in the knowledge that created them. When we apply an education lens to this, we can see that the answer to the problem of poor educational outcomes for Māori does not lie in the system that we currently have, a system based on the world of the coloniser. The answer can be found in mātauranga Māori through embracing indigenous knowledge and new ways of doing things, things we haven’t fully explored before. 

 

Conclusion

 

Transformative change in education requires broadening our definition of success and how we get there. A movement away from focussing purely on achievement and meeting objectives or standards to a holistic approach where learning embodies connections and reciprocity. Prioritising and valuing cultural identity, alongside strong role models, starts to change the narrative and negative stereotype around Māori. Having Māori as decision-makers around what happens for Māori allows the transfer of power and the ability to practice tino rangatiratanga as it was assured in Te Tiriti. Ensuring that as Te Tiriti partners, Pākehā truly listen to Māori and work together towards achieving the aspirations that are shared. Understanding the importance of collective and collaborative relationships so the teaching and learning pedagogy mirrors this. Learning about the whānau and whenua of ākonga and the specific histories of their iwi, and through knowing ākonga as an individual, kaiako can provide authentic and relevant learning that accesses and strengthens prior knowledge. Having high expectations and diminishing any deficit thinking around the abilities of ākonga, ensures equitable access to education. This systemic change starts with the understanding that transformation is not just ‘adding on’ to what we already have, it is about critically reflecting on our current practice. For myself personally and with the understanding that transformation begins from within, it is making these changes in my own space as a tertiary teacher educator. These are changes I can make in my own practice, but also changes I can educate my students about before they move into classrooms and become educators themselves. It is the small moments that can have big meanings (Backer, 2018).

 

 

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