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Te Whāriki:

He whāriki mātauranga mō ngā mokopuna o Aotearoa

Early childhood curriculum

Abigail Beeson, Hayley Sage, and Sara Writer

History of Te Whāriki

(Pronounced Tay Far-eeky)

History

Figure 1: Te Whāriki, https://education.govt.nz/assets/Documents/Early-Childhood/ELS-Te-Whariki-Early-Childhood-Curriculum-ENG-Web.pdf

What is Te Whāriki?

Figure 2: Representing Hope For The Future, https://gazette.education.govt.nz/articles/representing-hope-for-the-future-te-whariki-champions/

What is Te Whāriki?

  • New Zealand's national curriculum designed for early childhood education (Hamilton & Vermeren, 2016).

  • Te Whāriki translates from the Māori language of New Zealand (Aotearoa) meaning “a woven mat for all to stand on”

(Ministry of Education, 2017).

  • Te Whāriki allows educators, children, and families to “weave” strands of education together (Hamilton & Vermeren, 2016).

  • It was the first Ministry of Education document that was published in both the Māori and English language (Nuttall, 2013).

  • First introduced in 1993 as a guidebook (Nuttall, 2013).

  • Published in 1996 as the national early childhood curriculum in New Zealand (Nuttall, 2013).

  • Revised in 2017 (Gaffney & McAnelly, 2019).

Aotearoa- Māori name for New Zealand

Māori- Indigenous people of New Zealand

Figure 3: Learning, https://tewhariki.tki.org.nz

Who created Te Whāriki?

Helen May

Figure 4: Helen May,

https://www.nzcer.org.nz/helen-may

Who created Te Whāriki?

Figure 5: Margaret Carr,

https://www.elp.co.nz/printobj.cfm?print_page=true&page_id=273

Lead Writers: Helen May and Margaret Carr, working in partnership with Tilly and Tamati Reedy.

  • May and Carr were contracted by the New Zealand government to develop a curriculum that would embrace a diverse range of services and perspectives in early childhood education (Nuttall, 2013).

  • Tilly and Tamati Reedy were appointed as the two Māori (indigenous people of New Zealand) lead writers who developed the curriculum for Māori immersion centers (Lee et al., 2013).

Updated curriculum written by:

Dr. Helen Hedges, Lealofi Kupa, Dr. Claire McLachlan, Dr. Sally Peters, Keri Pewhairangi, Dr. Lesley Rameka, and Branda Soutar (Ministry of Education, 2017)

Figure 6: Tilly and Tamati Reedy, https://www.wellington-photo.com/blog/lady-tilly-professor-sir-tamati-reedy

Historical, political, and cultural contexts

Historical, political, and cultural contexts

  • The conceptual framework is based on the cultural and political beliefs of the minority indigenous people of New Zealand (The Māori) (Nuttall, 2013).

  • In the 1980’s, the Department of Education was experiencing growing criticism for being unresponsive to community needs, and failing to deliver social and educational equity (Nuttall, 2013).

  • Te Whāriki was meant to fulfill the Treaty of Wāitangi

(Foster-Cohen & Bysterveldt, 2016).

  • The Treaty of Wāitangi promised to protect Māori culture (Foster-Cohen & Bysterveldt, 2016).

  • Te Whāriki has gone on to represent and reflect Māori politics and pedagogy (Nuttall, 2013).

Figure 7: Waitangi, https://montessorikiwi.com/collections/new-zealand-resources/products/waitangi-day-story-book

Māori- Indigenous people of New Zealand

Foundational Elements of Te Whāriki

Fundamental Elements

Figure 8: Kōwhiti whakapae whāriki, Ministry of Education, 2017.

Vision: all children are:

“competent and confident learners and communicators, healthy in mind, body and spirit, secure in their sense of belonging and in the knowledge that they make a valued contribution to society”

(Ministry of Education, 2017, p. 2).

Vision

Figure 9: Early learning center. https://www.canterbury.ac.nz/support/onsite-services/early-childhood-services/

Overview:

Overview

Whāriki, which is a woven mat, is used as a metaphor for the ECE curriculum. To create this mat, four curriculum principles are interwoven with five curriculum strands. Together the principles and strands represent the vision of children being at the forefront of Te Whāriki.

(Ministry of Education, 2017)

Figure 10: Te Whāriki Mat, http:government.govt.nz

Principles:

Principles

Empowerment: every child will experience an empowering curriculum that recognizes and enhances their mana (presence, charisma, prestige, honor, and spiritual power), while supporting them to enhance the mana of others.

Holistic Development: children’s learning is affected by every aspect of their context including the physical surroundings, emotional states, relationships with others and immediate needs.

Family and Community: children learn and develop best when their culture, knowledge and community are affirmed and when the people in their lives help them to make connections across settings.

Relationships: Ideas and refinement of working theories are supported through responsive and reciprocal relationships that the children have with people, places and the things around them.

(Ministry of Education, 2017)

Figure 11: Image of Principles, https://workingwithparentsaspartners.wordpress.com/2014/06/02/te-Whārikis-principles-and-strands/

Strands:

Strands

Wellbeing: Children have a sense of wellbeing and resilience (p. 26)

Belonging: Children know they belong and have a sense of connection to others and the environment (p. 31)

Contribution: Children learn with and alongside others (p. 36)

Communication: Children are strong and effective communicators (p. 41)

Exploration: Children are critical thinkers, problem solvers and explorers (p. 46)

(Ministry of Education, 2017)

Figure 12: Māori Months and Numbers, http://classroomclipart.blogspot.com/p/Māori.htmlMāori

What Does Te Whāriki Look Like?

What does Te Whāriki look like?

"The expectation is that each ECE service will use Te Whāriki as a basis for weaving with children, parents, and whānau its own local curriculum of valued learning, taking into consideration also the aspirations and learning priorities of hapu, iwi and community" (Ministry of Education, 2017, p. 8).

whānau - extended family

hapu - tribe/subtribe

iwi - extended kinship group

“Kaiako support the learning and development of young children by providing opportunities for them to experience new challenges, pursue self-selected learning goals and participate in longer-term projects” (Ministry of Education, 2017, p. 17).

Kaiako- Teacher

Role of the Kaiako (Teacher)

Figure 14: Discovery, https://tewhariki.tki.org.nz/en/professional-learning-and-development/

Figure 13: Reading Together, https://www.magonlinelibrary.com/doi/abs/10.12968/nuwa.2017.3.28?journalCode=nuwa

Role of Kaiako (Teacher) Working with Infants:

Figure 15: Floor Play, https://tewhariki.tki.org.nz/en/professional-learning-and-development/

Role of Kaiako (Teacher) Working with Infants

Wellbeing/Mana atua (Strand 1)

Kaiako trust infants to communicate their needs and they respond sensitively to their cues.

Belonging/Mana whenua (Strand 2)

Every infant has their own “key” kaiako who greets them and provides most of their care. Infants guide the timing and pace of their care.

Contribution/Mana tangata (Strand 3)

Infant preferences for eating and sleeping are respected. Kaiako talk with infants about what they are doing and encourage children’s individual interests.

Communication/Mana Reo (Strand 4)

Both verbal and nonverbal communication is honored. Kaiako use close observation to listen to infants’ messages.

Exploration/Mana aotūroa (Strand 5)

Kaiako respect each child’s individual development and allow motor skills to unfold naturally.

(Ministry of Education, 2017)

Figure 16: Infant Room, https://tewhariki.tki.org.nz/en/professional-learning-and-development/

Role of Kaiako (Teacher) Working with Toddlers:

Figure 17: Toddler Kaiako, https://tewhariki.tki.org.nz/en/professional-learning-and-development/

Role of Kaiako (Teacher) Working with Toddlers

Wellbeing/Mana atua (Strand 1)

Kaiako establish familiar, calm, flexible routines.

Belonging/Mana whenua (Strand 2)

Kaiako support budding relationships between children and are sensitive regarding when/how they intervene.

Contribution/Mana tangata (Strand 3)

Toddlers are encouraged to do things in their own way and their preferences are respected.

Communication/Mana reo (Strand 4)

Kaiako enjoy books, songs, poems, and chants with toddlers. They model new words and encourage drawing and mark making.

Exploration/Mana aotūroa (Strand 5)

Toddlers have opportunities for exploration with the support (but not interference) of the kaiako.

(Ministry of Education, 2017)

Figure 18: Reading Together, https://tewhariki.tki.org.nz/en/professional-learning-and-development/

Role of Kaiako (Teacher) Working with Young Children:

Figure 19: Discovering Together, https://tewhariki.tki.org.nz/en/professional-learning-and-development/

Role of Kaiako (Teacher) Working with Young Children

Wellbeing/Mana atua (Strand 1)

Kaiako support children in expressing their emotions and resolving conflict.

Belonging/Mana whenua (Strand 2)

Kaiako accept children’s different approaches, and discuss topics of rights, fairness, and justice.

Contribution/Mana tangata (Strand 3)

Kaiako encourage children to explore their unique interests by undertaking longer-term projects.

Communication/Mana reo (Strand 4)

Kaiako support children to begin recognizing letters, write their own names, and have frequent conversations with other children and adults.

Exploration/Mana aotūroa (Strand 5)

Kaiako encourage children to take risks, use trial and error, and

develop reflective skills.

(Ministry of Education, 2017)

Figure 20: Reading Together, https://tewhariki.tki.org.nz/en/professional-learning-and-development/

Role of Kaiako (Teacher) with Bicultural Development:

Role of Kaiako (Teacher) with Bicultural Development

In the promotion of the bicultural elements of the Te Whāriki, the teacher or kaiako has many roles and areas where they can contribute:

Educators are expected to be of aware of bicultural issues, proactive in identifying their racism, and critique their own practice and programs (Ritchie, 2003).

Teachers representing the dominant Pakeha (a white New Zealander, as opposed to a Māori person) culture require humility and sensitivity to avoid misrepresentation of Māori culture, while also remaining cognizant of the limitations of their own bicultural development (Ritchie, 2003).

Foundations for co-construction of emergent literacy with Te Whāriki are feasible given parents' acceptance of the curriculum (Zhang, 2017).

Students in teaching development and certification programs need to be supported through their training to achieve confidence and competency in their bicultural journey (Gordon – Burns & Campbell, 2014).

Figure 21: Teacher and student, https://www.ero.govt.nz/publications/early-learning-curriculum/designing-implementing-and-evaluating-curriculum-in-early-learning-services-what-is-important-and-what-works/

Figure 22: Exploration, https://tewhariki.tki.org.nz/en/weaving-te-whariki/deciding-what-matters-here/

Role of the Environment

"We have seen that spaces can either bring us together or keep us apart so we work to develop our centre as a 'place to connect' - a place to connect with each other, with new ideas, and with interesting resources that children can use in many different ways. We plan our environment so that it promotes our values of respect and collaboration..."

~Jacqui, Te Whāriki kaiako (Lee et al., 2013, p. 68)

Infant Environments:

Figure 23: Saying Hello, https://hail.to/te-taura-here-o-tautahi-khui-ako/publication/NVTOdPM/article/NxMCkQD

Infant Environments

  • Infant environments are calm, clean, safe, and rich in open-ended sensory experiences.

  • Each infant has their own familiar sleeping place and eating area. Infants’ favorite items are made available to them.

  • Books, toys, and other materials portray different ethnicities and genders in a wide variety of roles.

  • Print and language-rich environments include languages other than the infant’s first language.

  • Infants experience both indoor and outdoor spaces that offer a variety of sights, smells, temperatures, sounds, and textures.

(Ministry of Education, 2017)

Figure 24: Exploring, http://blog.core-ed.org/blog/2020/04/te-whariki-at-home-strategies-for-supporting-young-childrens-learning.html

Toddler Environments:

Figure 25: Principles, https://education.govt.nz/assets/Documents/Early-Childhood/ELS-Te-Whariki-Early-Childhood-Curriculum-ENG-Web.pdf

Toddler Environments

  • Toddler environments are rich in words, numbers, signs, symbols, as well as dance, drama, and art to encourage children to express their unique selves.

  • Environments are challenging (but not hazardous) and provide opportunities for developing self-help skills.

  • Toddlers’ favorite books, toys, and games are identified and included in the classroom. Special items brought from home are welcomed and cared for.

  • Toddler environments are set up to minimize conflicts over limited space and resources.

  • Outdoor open spaces are provided for toddlers to actively explore and test their physical abilities.

  • Materials are age-appropriate, accessible, and easy to clean and put away.

(Ministry of Education, 2017)

Figure 26: Early Learning Center, https://www.ero.govt.nz/publications/early-learning-curriculum/designing-implementing-and-evaluating-curriculum-in-early-learning-services-what-is-important-and-what-works/

Young Child Environments:

Young Child Environments

  • Protected, cozy spaces are provided for quiet play, both inside and out.

  • Children have access to large, open spaces and are provided with materials such as pulleys, ropes, balls, swings, wheels, and planks to foster scientific, mathematical, and technological experimentation and learning.

  • Young children are encouraged to garden, repair broken items, clean, and care for the environment.

  • The use of family photographs helps establish a sense of belonging. Children have space for their personal possessions.

  • A wide variety of open-ended materials such as clay, rollers, stamp pads, scissors, glue, fabric, brushes, calculators, digital devices, and carpentry tools are provided.

  • Animals and other living things are present in the environment and children are encouraged to care for them.

(Ministry of Education, 2017)

Figure 27: Outdoor Spaces, https://www.hekupu.ac.nz/article/science-technology-engineering-and-mathematics-learning-through-lens-te-whariki-he-whariki

Role of Families:

Whānau- Extended family

Role of Families

  • Te Whāriki goes beyond a “child-centered” approach, and draws from Māori

influences to encompass all significant relationships, including children’s whānau (extended family) (Ritchie, 2016).

  • Te Whāriki recognizes and affirms the primary importance of children’s families and cultures (Ministry of Education, 2017).

  • Kaiako communicate with parents and whānau to ensure culturally appropriate care practices (Ministry of Education, 2017).

  • Parents and whānau are welcomed and actively supported to participate in ways that are meaningful for them. Shared lunches, special trips, and group barbecues enable whānau to meet each other (Ministry of Education, 2017).

  • Sociocultural perspective maintains that emergent literacy is situated within the context of children’s immediate home and communities with families being a major site and powerful force for literacy development and learning (Zhang, 2017).

  • Families have a wealth of knowledge about their children that teachers can only at best begin to discover (Zhang, 2017).

  • Some Māori see kohanga reo (ECE center) as the only viable option for securing the survival of Māori language, culture, and identity, and for ensuring justice for Māori (Ritchie, 2003).

Figure 28: Support, https://learningfromhome.govt.nz/resources/te-whariki-support-kaiako

Inclusion Within Te Whāriki

"Fully inclusive early childhood services provide an environment that invites, acknowledges, and celebrates the diversity that each child and their whānau bring. This includes those with disabilities, health needs, diverse family types, refugee, migrant and minority families. An inclusive curriculum is strengths-based and respects and connects with Māori values and the principles of Te Whāriki."

- Ministry of Education (2017)

Inclusion

Whānau - Extended family

Māori - Ingiginous peoples of New Zealand

Inclusion of Children with Special Rights:

Children with Special Rights

"Inclusive early childhood services create a community culture that ensures all children can be actively involved in meaningful play and learning with and alongside their peers. This includes providing additional supports or removing barriers when required."

- Ministry of Education (2017)

Te Whāriki Before the Update:

"The early childhood curriculum, Te Whāriki, was developed as an inclusive curriculum capable of encompassing all children.

Properly implemented, the gap between rhetoric and reality could be closed"

- Foster-Cohen & Bysterveldt (2016)

Pre-Revised Curriculum

• Only two paragraphs within the pages of the curriculum allocated to the inclusion of children with special rights.

• The only indicator of how the education of children with special rights would be managed is through the development of an individualized education plan (IEP).

• The expectation was that by applying the principals of Te Whāriki, inclusive practices would be met. However, it was found that more detailed directions were needed.

(Hamilton & Vermeran, 2016)

Figure 29: Playing, https://education.govt.nz/assets/Documents/Early-Childhood/ELS-Te-Whariki-Early-Childhood-Curriculum-ENG-Web.pdf

The Revised 2017 Curriculum:

The Revised 2017 Curriculum

• Aimed to provide further direction for the inclusion of children with special rights and promotion of equity.

• Reduced learning outcomes and focused on stronger guidance on assessments to ensure children's learning in each strand are assessed.

• Details the responsibilities of kaiako (teachers) to meet the unique needs of all learners.

• Ensures children’s unique needs are catered for and that teachers adapt their teaching styles and environments to suit the needs of learners.

(McLachlan & Aspden, 2019)

• Focuses on nurturing responsive and respectful relationships with families to resist inequality and exclusion experienced by children with delays or disabilities.

• Honors families of children with delays or disabilities as experts on their children.

• Illustrates a shift in thinking and opens doors to inclusive learning.

(Gaffney & McAnelly, 2019)

Figure 30: Weaving Te Whariki, https://tewhariki.tki.org.nz/en/weaving-te-whariki/

Bicultural Approach

Bicultural Approach

“It is in this ‘dialogue’ between cultures that new cultural experiences and contexts arise and contribute to cultural identity and continuity” (Ritchie, 2002, p. 36).

History:

History

“A whanaungatanga approach is one that is inclusive and benefits all children and families” (Ritchie, 2003, p. 99).

The bicultural context and commitments of Te Whāriki are grounded in the Treaty of Waitangi/ Te Tiriti Waitangi (Ritchie, 2003).

This treaty enables British settlement of Aotearoa New Zealand, which had been previously acknowledged as Māori dominion. It was an agreement between the tangate whenua (people of the land) and the British Crown. The notion of “partnership” has been considered as implicit in the Treaty (Ritchie, 2003).

Te Whāriki is the recognition of the bicultural nature of these treaty obligations through commitment to social justice and the Treaty of Waitangi. The development of the curriculum was a deliberate attempt at a Treaty-based model of bicultural partnership (Ritchie, 2003; Jenkins, 2017).

Figure 31: Creating understanding of the treaty, https://nzhistory.govt.nz/politics/treaty/the-treaty-in-brief

Whanaungatanga- relationship, kinship, sense of family connection

Aotearoa- New Zealand

Biculturalism:

There has been a debate around bicultural definitions between the Māori and Pakeha (non-Māori). Māori scholars have argued that constructs of biculturalism continue colonization of Māori, while many Pakeha authors have viewed biculturalism positively as a partnership between Māori and the Crown (Jenkins, 2017).

In addition to the debate on definitions is the growing challenge to biculturalism in Aotearoa New Zealand with the shift of globalization and increases in ethnic diversity in early childhood education services resulting in more multicultural realities (Jenkins, 2017).

It can be argued that this results in confusion for teachers and less attention to the foundations of Te Whāriki and the Māori culture. This coupled with teachers often representing monoculture backgrounds means that the dialogue continues (Jenkins, 2017).

Biculturalism

Figure 32: Transitions, https://educationcentral.co.nz/the-transition-between-ece-and-school/

Development:

"'Responsiveness’, ‘respect’, and ‘reciprocity’ are words

used in the early childhood literature to describe the characteristics of effective interactions between teachers and children” (Ritchie, 2003, p. 99).

What does the bicultural debate mean for development?

Children’s development is inherently involved with the sociocultural activities that they engage with others in. Children in essence are socioculturally situated (Ritchie, 2002).

In the constructs of sociocultural activity this becomes then the unit of analysis to determine how children participate and contribute to their learning (Ritchie, 2002).

This can be challenging for teachers who come from monocultural and monolingual English backgrounds (Ritchie, 2002).

Teachers' demonstration of the commitment to bicultural development can be realized through their genuine effort to welcome Māori families with visible, tangible symbols, including through their actions and words (Ritchie, 2002).

Without these demonstrated commitments, it puts into question the feasibility of the curriculum including around areas of literacy.

Development

Figure 33: Playing football, https://www.forlifenz.com/site_files/1702/upload_files/InclusivePractice-ForLifeWebinar.pdf?dl=1

Literacy:

Literacy

Early childhood educators under Te Whāriki have moved from a developmental model of literacy to an emergent literacy model (Zhang, 2017).

Emergent literacy models are embedded within sociocultural perspectives that define literacy as more than reading and writing, but is a set of social practices associated with different domains of life (Zhang, 2017).

It would be difficult for a socioculturally focused national curriculum to more contextualized or prescriptive with literacy given the various realities from teachers and families in each community (Zhang, 2017).

This means it is imperative for teachers to be responsive, respectful, and have a certain amount of responsibility to the bicultural commitment in Te Whāriki to better enable biculturalism in development, literacy, and other relevant areas.

Refer to the bubble on the “Role of Kaiako” for further reflection on this.

Figure 34: Understanding the world, https://tewhariki.tki.org.nz/en/teaching-strategies-and-resources/science/

Strengths and Limitations of

Te Whāriki

"...the aspirations of Te Whāriki are still in the process of becoming." (Ritchie, 2016, p. 92).

Strengths and Limitations

Figure 35: Weaving Together, https://www.picuki.com/tag/whariki

Strengths:

  • Affirms the linguistic and cultural diversity in New Zealand, and focuses on cultural integration, belonging, and respect (Jenkin, 2014; Taguma et al., 2012).

  • Adopts a holistic, integrative focus on emotional and spiritual, as well as physical well-being (Ritchie, 2016).

  • Encourages children's autonomy, communication, exploration, commitment, and aspirations (Lee et al., 2013; Alvestad et al., 2009).

  • Recognizes the diversity of early childhood programs in New Zealand and acknowledges that each program will weave a distinctive whāriki pattern (Rameka & Glasgow, 2015).

  • Draws from a wide range of theories, including sociocultural, constructivist, cognitivist, and developmentalist views (Ritchie, 2016).

  • Recent update strengthens bicultural framing and inclusion of all children and families (Kaye, 2017).

Strengths

Limitations:

  • There is little research evidence to support the implementation or effectiveness of the curriculum (Blaiklock, 2010).

  • Teachers may not have the capability to deliver on the expectations of Te Whāriki, due to lack of (bi)cultural compentency (Jenkin, 2014; Ritchie, 2016).

  • Holistic and generalized nature of the curriculum risks overlooking important subject content (Alexander, 2016).

  • Teachers may not know how to translate the ideas into everyday practice (Jenkin, 2017).

  • Due to non-prescriptive nature and inadequate support for teachers, Māori content can be marginalized (Jenkin, 2017).

  • Requires a sophisticated range of dispositions on the part of educators (Ritchie, 2016).

  • The de-emphasis on literacy milestones in the curriculum fails to effectively inform teachers on how to scaffold or assess children’s literacy learning (Ritchie, 2002).

  • Without exposure to Māori children, even the most well-intentioned teachers may not be able to deliver a bicultural curriculum (Ritchie, 2003).

Limitations

Reflection

In our reflection as a group, we discovered that there are many facets to Te Whāriki that we did not have time to explore in this presentation. We learned a great deal, but feel with more time we would have liked to further explore elements of inclusion and assessment, including learning stories (a form of narrative assessment that was developed alongside Te Whāriki).

Reflection

Sara's Reflection:

Figure 36: Mutual Gaze, https://www.helpguide.org/articles/parenting-family/building-a-secure-attachment-bond-with-your-baby.htm

Sara's Reflection

As an infant toddler educator with a special interest in infant toddler mental health, Te Whāriki’s holistic approach resonates strongly with me. The focus on kaiako anticipating and prioritizing children’s need for comfort in a warm and calm environment reflects my own priorities and beliefs regarding the critical importance of fostering children’s social and emotional wellbeing.

Specific strategies such as having a primary caregiver, respecting and listening to even the youngest infants, and flexible and unhurried caregiving routines, align with the latest research regarding the importance of fostering secure attachments through sensitive and responsive care. Te Whāriki has broadened the ways in which I view what “curriculum” can, and should, look like, in the earliest years.

Kaiako- Teacher

Figure 37: Woven Heart, https://www.tanyavalentin.com/event/weaving-your-leadership-whariki-3/

Abigail's Reflection:

Figure 38: Curiosity, http://www.familytimes.co.nz/curriculum-curiosity/

Abigail's Reflection

One of the reasons I am drawn to Te Whāriki is its explicit link to indigenous populations through a bicultural lens. After completing the research for this project, I appreciate that the bias of teachers as discussed in other readings this term is evident in early learning centers in New Zealand; many teachers in New Zealand are still white and female. Through the research though I came to appreciate the idea that as part of our cultural engagement we need to rethink our roles as “experts”, since we cannot be experts in cultures or realities that are not our own (Ritchie, n.d., p. 100).

This resonates with me even more the idea that we are not just teachers, but also researchers who need to observe, reflect and learn from our children or students. We cannot assume we know everything when we go into the classroom, but need to step back, learn from our families, respect and incorporate who they are as part of our learning as teachers and in the classroom not just as a means of inclusion, but as a means of responsibility, respect and kindness to our learning communities.

Figure 39: Students learning together, https://barnardosearlylearning.org.nz/about/nz-early-childhood-curriculum/

Hayley's Reflection:

Figure 40: Māori proverb, https://www.slideshare.net/planeta/Māoriproverbs?next_slideshow=1

Hayley's Reflection

The Te Whāriki approach resonates with my beliefs on all children learning alongside their peers with teachers that actively respond to the interests, abilities, strengths and needs of each child. My interest in the Te Whāriki curriculum focused on the inclusion of children with special rights, however, my thinking and practice has been influenced by the approaches’ focus on the Māori (indigenous people of New Zealand) culture. The Te Whāriki curriculum is founded on the Māori values and principles. Teachers using the Te Whāriki approach develop knowledge in Māori culture and views in order to better support the children.

While my specialized interest is in children with special rights, I am reminded of the importance of using a strengths-based approach in my teaching to support and respect all children not only with diverse abilities and learning needs, but also with diverse ethnicities, cultures, values and beliefs.

Figure 41: Happy Children, https://educationcentral.co.nz/the-transition-between-ece-and-school/

Māori- Indigenous people of New Zealand

Key Question:

Key Question

The non-prescriptive and flexible nature of Te Whāriki has been referred to as both a strength and a weakness, leading some to claim that it is a philosophy rather than a curriculum (Jenkin, 2017). What do you see as the difference between a philosophy and a curriculum in early childhood settings? After participating in this workshop, does Te Whāriki strike you as more of a philosophy or a curriculum?

Figure 42: Harakeke, https://collections.tepapa.govt.nz/topic/3623

References

References:

  • Alexander, S. (2016). Questions hanging over the update of Te Whāriki. Child Forum. https://www. Childforum.com.
  • Alvestad, M., Duncan, J., & Berge, A. (2009). New Zealand ECE teachers talk about Te Whāriki. New Zealand Journal of Teachers' Work, 6(1).
  • Blaiklock, K. (2010). Te Whāriki, the New Zealand early childhood curriculum: is it effective? International Journal of Early Years Education,

18(3), 201–212. https://doi.org/10.1080/09669760.2010.521296

  • Education Review Office. (2013). Working with Te Whāriki. Retrieved from https://www.ero.govt.nz/publications/working-with-te-whariki/

discussion/#:~:text=According%20to%20Smith%20(2011)%20%E2%80%9C,have%20not%20been%20fully%20explored.

  • Foster-Cohen, S. H., & Bysterveldt, A. K. (2016). Early Childhood Inclusion in Aotearoa New Zealand. Infants & Young Children, 29(3),

214-222. doi:10.1097/iyc.0000000000000070

  • Gaffney, M., & McAnelly, K. (2019). The Aotearoa New Zealand Curriculum Te Whāriki as a Basis for Developing Dispositions of Inclusion:

Early Childhood Student Teachers Partnering With Families as Part of Their Pedagogical Practice. In Rice, B. M. (Ed.), Global

Perspectives on Inclusive Teacher Education (pp. 181-195). IGI Global. http://doi:10.4018/978-1-5225-7703-4.ch011

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