Cultural Diversity
Demmert and Towner (2003) further defined culturally based education programs for American Indian, Alaska Native, and Native Hawaiian students as
the recognition and use of heritage languages
pedagogy that stresses traditional cultural characteristics and adult-child interactions
pedagogy in which teaching strategies are congruent with the traditional culture, as well as contemporary ways of knowing and learning
curriculum based on traditional culture that places the education of young children in a contemporary context
strong Native community participation in the planning and operation of school activities
knowledge and use of the social and political mores of the community.
Erik Erikson advises, “The more you know yourself, the more patience you have for what you see in others.” Patience is one of the key traits we as a teaching staff settled on as a key to being a great parent - and therefore a great teacher.
The recently released (2018) Ministry document, “Tapasā Cultural competencies framework for teachers of Pacific learners” has some wonderful guidance for us as culturally responsive practitioners.
The document begins by reminding us that in order to know and understand others, we must first know ourselves.
“It is important that teachers understand their own distinctiveness, identity and culture in deep and meaningful ways in order to genuinely engage and respond to the distinctive identities, languages and cultures of others. The ability to reflect on the beliefs and ideas that are held within ones’ own culture will enable teachers to recognise their inbuilt assumptions…
This is the beginning of the development of the openness and reflection that teachers need to create relationships for learning with learners who have cultural knowledge, languages and experiences different to theirs. Knowing yourself is not only about identity and self-reflection it is to also understand ones’ own biases, prejudices and actions of privileging.”
Tapasa identifies the following characteristics of a ‘good teacher’:
Understands that my identity, language and culture is important to me
Pronounces my name and words in my language properly
Recognises that English might not be my and/or my parents’ first language and communicates with us in a way that we can understand
Respects my parents’ limited English language skills if we don’t speak it fluently
Makes an effort to learn and use simple words like saying ‘hello’ and ‘thank you’ in my language
Knows that I want my parents to be part of my learning journey and that my parents value being part of that journey
Communicates well and isn’t afraid to ask me and my parents questions
Does research to know more about me, my family and my culture and island nation(s) that we come from
Incorporates stories, legends and myths, events, activities and symbols that I understand and are relevant to me when they are teaching
Understands the values that are important to me such as faith, spirituality (church) and family
Is a strong, kind, honest, passionate, open-minded, understanding, flexible and compassionate leader who cares about me
Knows that I want to learn but in a way and at a pace that is suitable for me.
“Tapasa” (2018) reminds leaders that culture is more than just ethnicity and race which means the notion of culture is not just the domain of others or minority groups, as they themselves also have ‘culture’.
Culturally Responsive Leaders further… “recognise that good outcomes are dependent on good teaching practice and that in order to address educational inequality, a change in thinking and practice is required; recognise the importance of *’cultural locatedness’ in education settings, and for learner well-being and achievement.”
* Cultural locatedness refers to the focus of the competencies at different stages of a teaching career. It means teachers shifting (physically, mentally, emotionally and professionally) learning, teaching and practice into locations or spaces that are safe, comfortable that culturally ‘fit’, and are receptive to the learner.
Research that demonstrates culturally responsive practices have an impact cited by Demmert and Towner is the Kamehameha Early Childhood Education Program and research from the Kamehameha Schools (Hawaii).
I had the privilege of visiting this school in 2016 and seeing their programmes in action. I also studied alongside the principal of this school at Harvard University in 2018.
My own experience includes many years focusing on and presenting my findings and experience in improving Maori Student Achievement.
The following whakatauki expresses the essence of what it means to understand Culturally Responsive Practice.
Ehara taku toa i te toa takitahi engari he toa takitini.
I come not with my own strengths but bring with me the gifts, talents and strengths of my family, tribe and ancestors.
As teachers this whakataukī emphasises the importance of knowing our learners, understanding their essence of being, and appreciating they draw strength from their family and ancestors.
From many years of working, learning, experiencing and interacting with a vast array of cultures, I have come to the conclusion that every culture is based on story. In fact, I believe every culture is the current embodiment of its collective stories to this point.
Again, from years of research, experience and reflecting on storytelling as one of what I refer to as the four original languages, I contend storytelling is imbedded in our DNA. In my (culturally responsive) practice I see children as stories. This is how Māori see people too. The first question is always, ‘where are you from?’. The answer is to tell your story of where you are from - your mountain, river, iwi, hapu, Marae and whanau.
Establishing that connects people to the land and people to people and people to common stories.
Children then don’t just have a story, they are their own story. Culturally responsive practice sees them as such. Making this mind-shift changes the relationship and empowers the learning potential. Each child is a story to be understood. They have poetry and beauty, there are conflicts and resolutions, passages of action and drama, but through it all there is pathos, humanity, love, and the rise of the human spirit in the face of adversity. Our goal as the “ghost writer, come prompt, come editor of their story for a time, is to help each child and their story towards a fulfilling, uplifting, happy ending.
Continuing this analogy a little further, when we read a good story we become immersed. We see the story through the protagonist’s eyes, we feel the connection, we empathise and we engage and connect emotionally.
At its heart this is Culturally Responsive Practice. We seek to see the world through each child’s eyes. We empathise and connect at a visceral level. Teaching is governed by the Education Act 1989, which goes under the heading “In Loco Parentis”.
Whoever wrote the Act this way was inspired. In Loco Parentis means Parent in Place. This in turn means between 9am and 3pm (at the minimum) we are the mum and/or dad to each child in our care. The parent in place. Each child becomes our son or daughter. Each child becomes our own flesh and blood, and takes the place of primary importance in our life - for that is what it means to be a parent.
As parents (in place), we love to tell our children’s stories. We want to understand our children, seek the best of them and for them, and support them to be happy and successful.
the recognition and use of heritage languages
pedagogy that stresses traditional cultural characteristics and adult-child interactions
pedagogy in which teaching strategies are congruent with the traditional culture, as well as contemporary ways of knowing and learning
curriculum based on traditional culture that places the education of young children in a contemporary context
strong Native community participation in the planning and operation of school activities
knowledge and use of the social and political mores of the community.
Erik Erikson advises, “The more you know yourself, the more patience you have for what you see in others.” Patience is one of the key traits we as a teaching staff settled on as a key to being a great parent - and therefore a great teacher.
The recently released (2018) Ministry document, “Tapasā Cultural competencies framework for teachers of Pacific learners” has some wonderful guidance for us as culturally responsive practitioners.
The document begins by reminding us that in order to know and understand others, we must first know ourselves.
“It is important that teachers understand their own distinctiveness, identity and culture in deep and meaningful ways in order to genuinely engage and respond to the distinctive identities, languages and cultures of others. The ability to reflect on the beliefs and ideas that are held within ones’ own culture will enable teachers to recognise their inbuilt assumptions…
This is the beginning of the development of the openness and reflection that teachers need to create relationships for learning with learners who have cultural knowledge, languages and experiences different to theirs. Knowing yourself is not only about identity and self-reflection it is to also understand ones’ own biases, prejudices and actions of privileging.”
Tapasa identifies the following characteristics of a ‘good teacher’:
Understands that my identity, language and culture is important to me
Pronounces my name and words in my language properly
Recognises that English might not be my and/or my parents’ first language and communicates with us in a way that we can understand
Respects my parents’ limited English language skills if we don’t speak it fluently
Makes an effort to learn and use simple words like saying ‘hello’ and ‘thank you’ in my language
Knows that I want my parents to be part of my learning journey and that my parents value being part of that journey
Communicates well and isn’t afraid to ask me and my parents questions
Does research to know more about me, my family and my culture and island nation(s) that we come from
Incorporates stories, legends and myths, events, activities and symbols that I understand and are relevant to me when they are teaching
Understands the values that are important to me such as faith, spirituality (church) and family
Is a strong, kind, honest, passionate, open-minded, understanding, flexible and compassionate leader who cares about me
Knows that I want to learn but in a way and at a pace that is suitable for me.
“Tapasa” (2018) reminds leaders that culture is more than just ethnicity and race which means the notion of culture is not just the domain of others or minority groups, as they themselves also have ‘culture’.
Culturally Responsive Leaders further… “recognise that good outcomes are dependent on good teaching practice and that in order to address educational inequality, a change in thinking and practice is required; recognise the importance of *’cultural locatedness’ in education settings, and for learner well-being and achievement.”
* Cultural locatedness refers to the focus of the competencies at different stages of a teaching career. It means teachers shifting (physically, mentally, emotionally and professionally) learning, teaching and practice into locations or spaces that are safe, comfortable that culturally ‘fit’, and are receptive to the learner.
Research that demonstrates culturally responsive practices have an impact cited by Demmert and Towner is the Kamehameha Early Childhood Education Program and research from the Kamehameha Schools (Hawaii).
I had the privilege of visiting this school in 2016 and seeing their programmes in action. I also studied alongside the principal of this school at Harvard University in 2018.
My own experience includes many years focusing on and presenting my findings and experience in improving Maori Student Achievement.
The following whakatauki expresses the essence of what it means to understand Culturally Responsive Practice.
Ehara taku toa i te toa takitahi engari he toa takitini.
I come not with my own strengths but bring with me the gifts, talents and strengths of my family, tribe and ancestors.
As teachers this whakataukī emphasises the importance of knowing our learners, understanding their essence of being, and appreciating they draw strength from their family and ancestors.
From many years of working, learning, experiencing and interacting with a vast array of cultures, I have come to the conclusion that every culture is based on story. In fact, I believe every culture is the current embodiment of its collective stories to this point.
Again, from years of research, experience and reflecting on storytelling as one of what I refer to as the four original languages, I contend storytelling is imbedded in our DNA. In my (culturally responsive) practice I see children as stories. This is how Māori see people too. The first question is always, ‘where are you from?’. The answer is to tell your story of where you are from - your mountain, river, iwi, hapu, Marae and whanau.
Establishing that connects people to the land and people to people and people to common stories.
Children then don’t just have a story, they are their own story. Culturally responsive practice sees them as such. Making this mind-shift changes the relationship and empowers the learning potential. Each child is a story to be understood. They have poetry and beauty, there are conflicts and resolutions, passages of action and drama, but through it all there is pathos, humanity, love, and the rise of the human spirit in the face of adversity. Our goal as the “ghost writer, come prompt, come editor of their story for a time, is to help each child and their story towards a fulfilling, uplifting, happy ending.
Continuing this analogy a little further, when we read a good story we become immersed. We see the story through the protagonist’s eyes, we feel the connection, we empathise and we engage and connect emotionally.
At its heart this is Culturally Responsive Practice. We seek to see the world through each child’s eyes. We empathise and connect at a visceral level. Teaching is governed by the Education Act 1989, which goes under the heading “In Loco Parentis”.
Whoever wrote the Act this way was inspired. In Loco Parentis means Parent in Place. This in turn means between 9am and 3pm (at the minimum) we are the mum and/or dad to each child in our care. The parent in place. Each child becomes our son or daughter. Each child becomes our own flesh and blood, and takes the place of primary importance in our life - for that is what it means to be a parent.
As parents (in place), we love to tell our children’s stories. We want to understand our children, seek the best of them and for them, and support them to be happy and successful.
