This week I will be using Rolfe’s model of reflection to create a reflective entry that demonstrates
my critical understanding of indigenous knowledge and cultural responsiveness.
my critical understanding of indigenous knowledge and cultural responsiveness.
What?
This definition by Gay (2002, p.106) as “using the cultural characteristics, experiences and
perspectives as conduits for effective teaching” resonates with my understanding of indigenous
knowledge and culturally responsive pedagogy. My class is predominantly Pasifika and Maori as
is my school. Children learn best when they can make connections to their own experiences and
culture. For example, at school, we are trialing using the Pasifika using dual language books that
are used to support early language and literacy of Pasifika students. Which demonstrates that five
elements identified by Gay (2002). knowledge about cultural diversity, the culturally integrated
content in the curriculum, the development of the learning community, the ability to communicate
with culturally diverse students and culturally responsive delivery of instruction. As a school, we
have also been working on developing our own cultural intelligence as this helps to deliver a
culturally responsive pedagogy. This was one of my goals last year.
perspectives as conduits for effective teaching” resonates with my understanding of indigenous
knowledge and culturally responsive pedagogy. My class is predominantly Pasifika and Maori as
is my school. Children learn best when they can make connections to their own experiences and
culture. For example, at school, we are trialing using the Pasifika using dual language books that
are used to support early language and literacy of Pasifika students. Which demonstrates that five
elements identified by Gay (2002). knowledge about cultural diversity, the culturally integrated
content in the curriculum, the development of the learning community, the ability to communicate
with culturally diverse students and culturally responsive delivery of instruction. As a school, we
have also been working on developing our own cultural intelligence as this helps to deliver a
culturally responsive pedagogy. This was one of my goals last year.
So what?
Two areas of focus for this reflection will be school-wide activities and planning and assessment.
Our school is good at providing school-wide activities and opportunities for the students that reflect
culturally responsive pedagogy however one area of improvement is the planning and assessment
and how we can sustain our school-wide activities throughout the year.
Our school is good at providing school-wide activities and opportunities for the students that reflect
culturally responsive pedagogy however one area of improvement is the planning and assessment
and how we can sustain our school-wide activities throughout the year.
School-wide activities is an area we are strong in, however how we sustain these throughout the
year is a challenge and we would be in the dark green box below for this. As a school, we need to
work on building cultural sustainability. We provide cultural çlubs during lunchtimes in the build-up
to the Cultural Festival that happens annually in November. Our schools provided Kapa Haka as a
lead up to this. We also celebrate cultural diversity during language weeks and invite whanau and
parents in to share their expertise. We have a school karakia and waiata in Te Reo Maori. However,
Milne (2017) argues that cultural identity is not a thing that needs to be celebrated on certain
occasions throughout the year and instead it should be embraced at every opportunity through
learning activities, events, and school policies.
year is a challenge and we would be in the dark green box below for this. As a school, we need to
work on building cultural sustainability. We provide cultural çlubs during lunchtimes in the build-up
to the Cultural Festival that happens annually in November. Our schools provided Kapa Haka as a
lead up to this. We also celebrate cultural diversity during language weeks and invite whanau and
parents in to share their expertise. We have a school karakia and waiata in Te Reo Maori. However,
Milne (2017) argues that cultural identity is not a thing that needs to be celebrated on certain
occasions throughout the year and instead it should be embraced at every opportunity through
learning activities, events, and school policies.
An area to work on is planning and assessment. Planning for cultural sustainability throughout the
year as Milne’s 2017 talk at ULearn, reiterates that the school needs to sustain the culture and
culturally sustaining practice should help prepare students to be global citizens (Milne, 2017).
I feel that we are in the dark blue section for this. Gay, (2002, P.106) exclaims that cultural
characteristic, experience, and perspective should be a catalyst for effective teaching. We do a
well-being/who am I? Unit every year in Term 1. As we have predominantly Pasifika and Maori
students we focus on this with a cultural aspect of choosing things to focus on that explore the
student's culture. However, I have felt that this has been quite surface level and our planning
could dive deeper and be more responsive. For example, getting the community and whanau
to be more involved in the teaching and sharing of cultural experiences and getting students to
explore their cultures migration. Teachers have identified this as an area to work on developing
further and we have started planning for Term 1 of 2019 with a focus on ‘voyages’(their stories,
migration and cultural journey’s).
year as Milne’s 2017 talk at ULearn, reiterates that the school needs to sustain the culture and
culturally sustaining practice should help prepare students to be global citizens (Milne, 2017).
I feel that we are in the dark blue section for this. Gay, (2002, P.106) exclaims that cultural
characteristic, experience, and perspective should be a catalyst for effective teaching. We do a
well-being/who am I? Unit every year in Term 1. As we have predominantly Pasifika and Maori
students we focus on this with a cultural aspect of choosing things to focus on that explore the
student's culture. However, I have felt that this has been quite surface level and our planning
could dive deeper and be more responsive. For example, getting the community and whanau
to be more involved in the teaching and sharing of cultural experiences and getting students to
explore their cultures migration. Teachers have identified this as an area to work on developing
further and we have started planning for Term 1 of 2019 with a focus on ‘voyages’(their stories,
migration and cultural journey’s).
What next?
As a school, we will be working on sustaining school-wide activities throughout the year and
planning using input from the community, whanau and how to optimise these experiences to fit
with our curriculum. We have had professional development on making learning visible and one
of our areas for improvement is making assessment visible which relates to Cowie et al’s., (2011)
research states that assessment should make learning visible and move it forward. We will
continue to work on building our cultural intelligence and deepen our culturally responsive
pedagogies through the learning activities we provide.
planning using input from the community, whanau and how to optimise these experiences to fit
with our curriculum. We have had professional development on making learning visible and one
of our areas for improvement is making assessment visible which relates to Cowie et al’s., (2011)
research states that assessment should make learning visible and move it forward. We will
continue to work on building our cultural intelligence and deepen our culturally responsive
pedagogies through the learning activities we provide.
References:
Cowie, B., Otrel-Cass, K., Glynn, T., & Kara, H., et al.(2011).Culturally responsive pedagogy and assessment in primary science classrooms: Whakamana tamariki. Wellington: Teaching Learning Research Initiative. Retrieved from http://www.tlri.org.nz/sites/default/files/projects/9268_cowie-summaryreport.pdf
Gay, G. (2002). Preparing for culturally responsive teaching. Journal of teacher education, 53(2), 106-116.
Milne, A.(2017).Coloring in the white spaces: reclaiming cultural identity in whitestream schools. New York: Peter Lang Publishing, Inc.
Hi Samantha,
ReplyDeleteIt sounds like good things are happening in your school.
I find it interesting that you highlighted assessment as an area for improvement. I understand that Maori and PI cultures do not historically make use of writing, and so have verbal traditions (Exams are a Pakeha cultural artifact). This would fit nicely with what you say about engaging with whanau and community. Perhaps you could weave some dialogue / information gathering into you assessments - where the students go back to their families and communities as part of the process.
I do not teach in such a diverse school as yourself, so would be interested to hear what assessment currently looks like in your context and what you'd like to do with it.
Keep it up,
Jono