Activity Four: Indigenous Knowledge and Cultural Responsive Pedagogy.
Activity
Four: Indigenous Knowledge and Cultural Responsive Pedagogy.
I agree with Gay (2001, p.106) “using the cultural
characteristics, experiences and perspectives as conduits for effective
teaching” enables the ability to make change in learning.
We are proud to have a growing population of both Maori and
Pasifika students. Our roll currently has 21% Maori and 12% Pasifika and we
have lead teacher positions with responsibility for both Maori and Pasifika
students.
There are five elements,
Gay (2001) which include knowledge about
cultural diversity (1) and achievement that promote change. Students at our
college are educated in a diverse environment which prepares them for 21st
century New Zealand and the global environment of the modern world. Our Maori and
Pasifika students achieve in learning, sport, culture, service and Young
Enterprise business at regional and national level.
Culturally integrated content in the curriculum (2)
is reflected in a variety of
ways in our school. Te Reo Maori is taught in the school from year 7 to year 13
as is Samoan language.
Our relationship with Tuahiwi, Rehua and Nga Hua e Wha Maraes enable a
deeper concept of growing meaningful and strengthened ties for our school
community.
Kapahaka is an
initiative in the school that is gaining increasing momentum; and the fruition
of our school haka practice is evident in the splendid performance of a whole
school haka.
The discipline of Taiaha
is also taught and training for this is another facet of kapahaka. Takahanga marae
wananga and Manu Korero are important and key components of ensuring cultural integration.
Our Pasifika
students have represented our school well in the annual Polyfest competitions.
Similarly, the Pasifika speech competitions have proven successful and our
school have been the recipients of regional and national awards in this arena.
We have monthly whanau and Pasifika Parent meetings to promote further development of our learning community (3)
and ensure we seek and culturally
responsive methods of delivery and instruction (4) which include “He kakano” Ministry of Education
Maori achievement strategy.
An important role
not to be overlooked are our Whanau Board of Trustees representatives from both
Maori and Pasifika students. Their roles are pivotal in ensuring the
involvement of cultural diversity from within our school community. They have a
voice in these meetings and it is pleasing to see growing their confidence.
This ability to communicate with
culturally diverse students (5) is very evident in our school. Leadership roles
for both Maori and Pasifika students are instrumental in the culturally
responsive responsibility we have to our students. Our growing Filipino numbers
is another area we are developing and this year we are proud to have our first Filipino
head boy.
References:
Gay,G. (2002). Preparing for culturally responsive teaching. Journal of Teacher
Education, 53(2),106-116.
St Thomas of Canterbury School Charter, Website https://www.stc.school.nz/
hekakano.tki.org.nz
Activity Five: Legal and ethical contexts in my digital practice
ReplyDeleteWith the constant use of smart-phones, many students are armed with these pocket rockets and use these devices for a myriad of uses. One particular use that is popular with students is videoing. It seems this readily available device gives rise to becoming a lethal weapon when used for purposes other than what may have been requested by the teacher.
I feel concerned that too often I hear reported cases of students videoing disputes between other students and using this as evidence to the detriment of those videoed. A worse-case scenario; students sharing these videos on Facebook. This is an ethical dilemma that I feel is on shaky ground and needs specific attention.
I am acutely conscious of the risks involved when using social media and smart phones appear in my view, to be a given digital device carried by most students as a communication tool for a myriad of uses.
The use of such devices include working in a collaborative space sharing information. Despite the given instructions of determining clear guidelines in the use of such devices and ensuring students are aware they are to be used as a learning device with a particular sense of purpose and audience, I fear this can easily be overlooked as a minority of students test the boundaries and use their devices for other purposes other than those stated.
A useful guide given by Nias(1999) identifies six aspects which I consider noteworthy; affectivity, responsibility of learners, responsibility of relationships in the school, self-sacrifice, over conscientiousness and identity. These play a critical framework for ethical practice.
Clearly, because students depend on more than just themselves to navigate through their lives and their education, Levinas, (1979) espouses we are therefore continuously in an ethical relationship with the “other”.
Unless clear boundaries with clear consequences on the use of digital devices such as smart phones are put into place, I feel we compromise our position as classroom practitioners.
Our school policy requires students to be respectful of other students and videoing is not allowed without specific permission. Students are made to understand the public and private boundaries of the use of digital devices and they are also made aware of the fact that traceability of who and what happened is also readily available.
I worry that students can so easily be persuaded and influenced into making the wrong choices when using digital devices, in particular smart phones. Therefore we need to be vigilant in our stance on ensuring stringent policies around the use of technology in forms.
References:
Levinas, E. (1979). Totality and infinity : an essay on exteriority> Dordrecc=ht: Kluwer Academic Publishers.
Nias, J. (1999). Primary teaching as a culture of care,. In J. Prosser (Ed.), School culture (pp. 66-81). London: Paul Chapman.