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Okay, Obata for Nicholas, for crew.

Enjoy my paper.

Are recognizes who I am and where I come from.

It recognizes my connection to the place of multiparty Dunedin

and that I am a park hee ha, a descendant

of European immigrants from Scotland and England.

Throughout the planning of the strategy, I have constantly question

myself as to how I present body to my students

as a parking our teacher in my school community teachers

make efforts to use in their classes, but I strongly

believe that we are only making token efforts to acknowledge

our treaty responsibilities.

The utility or Whiting urges practitioners to integrate both worlds.

They are model, and they are Pocky are in an

equal and holistic way.

Thus, my strategy is focused on showing students in my

lessons, my journey of inquiry into Ramadi by showing students

on dhe by showing students how my understanding of the

world is being enriched by learning about town Mahdi.

I hope to foster a genuine willingness and interest for

students to learn about.

Tell Maori themselves.

I am very aware of the pitfalls of tokenism, particularly

in the process of engaging with tomato funeral.

But Schmidt talks about the process, talks about the success

of engaging with communities in ST Paul, Minnesota, through a

think piers sheer process to enable storytelling, even though the

final result of these conversations waas for the author and

exhibition, perhaps I can look at my context in a

similar way as after all, learning is ultimately presented in

the classroom.

The key take away here is that learning starts through

a series of conversations.

Meaningful inclusion of communities rejects tokenism as the conversations and

learning process itself is re presented in the classroom.

Because I'm not speaking from my own selfish or position

of authority, but showing students the conversations I've had through

community inclusion, learning becomes, for the students a richer, more

dynamic, exciting and inclusive experience.

So how does this reflect Ahmadi worldview?

After all, I need to make sure that no matter

how much I model community centered learning the learning and

presenting originates from Copa Permadi.

As Mason jury notes COPABA Mardi at its simplest means

Ahmadi way of doing things and therefore not only replicates

Ahmadi worldview, which borders on tokenism but comes from Maori

communities. It's easy to see the damage of presenting Tell

Marty without the involvement of Marty.

Appropriations of Hucker and foreign TV ad campaigns is one

very glaring example.

And furthermore, COPABA Marty is about Marty making decisions for

Marty to increase by in and commitment and this advances.

Do you know self determination or relative autonomy, which is

absolutely vital in a society with colonial agenda, has both

directly and indirectly disadvantage Marty since European arrival.

And this means that seeking community voice from from body

to impact, my teaching in my classroom does not centralize

my position in the conversation.

This is the prices of open inquiry rather than a

closed process off.

Finding answers a fact finding mission.

I'm not seeking specific answers to fit my teaching practice,

but rather I'm looking to reach out to find out

what ideas of and cope mean in a school city.

I'm aware that since European arrival in Alterra, Marty culture

has been commodified and appropriated by Pakistan to acquire knowledge

from and reproduce it in my classroom without seeking decisions

made by Marty.

For Marty as to how that knowledge is presented is

to subvert and thus hold the colonial agenda over.

Sadly, this is a process which has bean and still

is everyday, replicated across, uh, Moto Alterra knowledge that comes

from Tonga Tiffin or from the Al Mahdi, according to

jury, is Martorana Mahdi ultimately, as a way of doing

things and as a way of understanding things need to

come from Mountain.

Moreover, Martorana Mahdi is an underlying body of knowledge, which

guides practice, including seeking motto.

Rangamati also rejects tokenism because I'm looking at the meanings

stories, history and lineage.

Fuck Apapa behind the knowledge.

A few of my son born and Tongan students this

year have asked me, What's your culture?

Prior to this year, I've never been asked that perform,

uh, that question before, clearly because I enjoy that white

privilege that comes with being the colonial or dominant race.

Too many of my students.

However, the transmission off knowledge about culture comes from those

who belong to their culture from their parents, anger Kaiina

or other communities from within their cultures I do not

want to subvert their view, but I want to acknowledge

that yes, cultural understandings should always come from the source

as a Pakistan.

I don't know what my students to see me as

the source off.

This is a misappropriation that I see everywhere in our

education system today, Brother, I want my students to see

me as Pakistan but also as a conduit to motto

Rangamati and knowledge that they know originates from and more

specifically, from my conversations with This is the heart of

my strategy.

How I plan to begin this journey off modeling inquiry.

Much of my groundwork so far has been academic reading

books and reports such as the Work of Mason Jury.

But I've also started reaching out to key learning communities,

including conversations with fire Stevie J.

Me. To open my eyes to the importance of learning

food, our code.

I realized that the poor narco I've grown up with

the stories of Ma we, the volcanoes in the North

Island. The story of had always and only been told

to me by Pakistan, and I realized that the damage

had been invented, Lee caused by placing the stories off

Ma we, as well as the salmon legend of senior

in a mythology unit, which is itself a hegemonic term.

So I plan to teach not myths or legends only

after conversations with about the and this gives money to

a clip of multi and martorana multi approach, while also

ensuring that students understand the target of federal perspectives on

these Pro Doctor.

Secondly, the Meeting on Comedy and Jonny Gordon gave me

practical advice for building relationships with Marty, Final and communities.

They stressed the importance of positive interactions, cognizance of power

structure, seeking out neutral spaces, spaces that reflect al Mahdi

reciprocity and community service.

There's also made me realize my own implicit bias that

I was still in thinking about this strategy, looking to

engage with Molly and gain something from them.

In my mind, the process would be a simple is

going out, engaging with gaining knowledge and replicating it in

my classroom.

In reality, I learned that this transactional idea of engagement

is actually linked to a perpetuation of colonial trade with

Marty, which often involved land colonial trade often especially with

land, when one truck one time transactions and do not

set up a relation of understanding with planets.

So by becoming aware of my own implicit bias, my

thinking has changed from a transactional foundation toe, a relational

basis off understanding.

So what I need to do now to activate my

strategy to transfer this learning into the classroom space is

now, for example, by teaching, learning and teaching my students

about Tonga.

So a few weeks ago, I received a call from

my father.

He's just been clearing out my grandparent's house.

My grandfather, Fred, has passed.

I've mentioned this in my paper because I believe in

the importance off acknowledging those who have gone before.

When my father was young Fred, my grandfather came home

from the factory he worked at in manure era with

an object.

When she presented to my father as a body ads

which have been recovered from under the factory floor that

he worked at, I asked my father to send it

up to me, and I have contacted Manure Marie to

return the talky.

So its original owners also I planned to involve my

students on this journey, updating them from the beginning on

my journey, toe acknowledged.

Moreover, the texts were studying in class also reflects his

journey. The central plot in the novel Trash is about

a group of boys who work their way through the

city of Manila, Philippines, to seek the owner of a

wallet found in the landfill on which they live.

Three characters in this book become increasingly aware of the

importance of the wallet and in a similar way, as

I am aware of the importance of the talkie idea.

For now, I hope my students will learn, as I

model my own journey, to return it, that the turkey

is a hunger and that it belongs to Tung out

of China and not to me.

Ultimately, my intention is for students to learn that the

knowledge I hold about town body comes not from me

but originates from and is owned by Mari.

In this way, students will learn and understand the significance

off and the desire to always strive to do more

to acknowledge the manner off Marty, not only at school,

but everywhere they go in New Zealand.

Sorry, How has this changed from my original draft?

Well, in my written narrative, I introduced community engagement off

as a starting point for a strategy based around promoting

an oral tradition in my classroom.

My point of seeking voices from China's has not changed,

but it has shifted from a styling point to becoming

the basis off my whole strategy, which is about modeling

my process off inquiry with the tongue and Papa Kanye

Links, which have so far identified and have not yet

followed up on.

I still hope to include in the genesis of my

strategy. This includes the one Under or tequila and not

E. Fattah.

My inquiry into the application of oral tradition in my

class is still valid, particularly as we have a focus

on vocabulary for English this term, and with the reading

of the novel in Year nine, more of a focus

on oral rather than written text will allow students to

focus on the words and on the way that they

said. However, just a simply focus in the aural aspect

in class, without acknowledging the reason why does not actually

communicate to my students culturally responsive practice instead by explaining

to students my journey to understand the history and importance

of oral tradition through tongue of the funeral and thus

raising students understanding off oral tradition and modern society.

Students learning will be enriched as they learn more about

Malta. Malta Rangamati knowledge from a modern point of view.

So to sum up, my strategy is centered around being

proactive in seeking out indigenous knowledge and including tongue out

of federal voices.

Inclusion is codified intifada, he the early childhood curriculum as

who working on mine, which can be understood as opening

the door, a metaphor for people coming together.

The underlying social justice drive in my practice is to

actively recognize all of my learners for who they are

and where they come from.

Rather than talking about the easy option, taking the easy

option and reinforcing colonial structures in my classroom.

In this way, I want toe open the door, homeland

learners to tell Marty and for them to feel inspired

and acknowledged for who they are.

This is my strategy.

Thank you for watching

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