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Wāhanga 5 – Te tūhono i ngā ao e rua
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Clip 5 – Bridging two worlds
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Wini
Ka whakauru aku tikanga i te taha o ngā mahi ngaio, nō reira kāore au i kite he rerekētanga, mēnā ka tū i runga i ngā tikanga i ngā taha e rua, ka whai huarahi, ka whai oranga.
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Wini
I include my customs and values in every aspect of my professional work, therefore I don’t see the difference. If I stand with my customs and values from both sides, it helps me to follow my pathway, to have purpose.
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Dee
It’s a hard one because I walk in, I’m just as proud of my Pākehā heritage as I am of my Māori heritage, so I can’t actually sort of say that I merge those two worlds, you know, effectively or perfectly. Somehow I balance it, but I can’t actually say that it’s done well.
And see, that, straight away, that is the first sort of no-no - it’s the fact that I have to resort to speaking in English to get across my point. But I’m going to speak in English. Yes, it’s a constant battle, because sometimes I work with teachers who are, they’re older, senior to me, and more experienced in te ao Māori.
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Leeana
Koinā pea tētahi tino pātai ki a mātou, me kī, me pēhea te hīkoi i ngā ao e rua? I te mea kei a mātou tokotoru ko ngā mātauranga, mōhiotanga, mātauranga Pākehā … Āe, kei a mātou ngā tiwhikete, he tākuta, ngā tohu paetahi, paerua, kei a mātou tērā. Engari ki te taha o te ao Māori, te taha wairua kei te kimi, kei te whāia tonu. Koinā pea te tino pātai mā mātou.
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Leeana
That’s the important question for us: how should we walk in both worlds, because to us three, the learning, knowledge, and Pākehā education system ... Yes, we have the certificates, the doctorates, the undergraduate degrees, the postgraduate degrees, we have those, but on the Māori side, the spiritual side, we are still searching and learning. That is the main question for us.
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Ripeka
Ko te tikanga pea ki a au kia whai ai te kaiako, te kaiwhaako me pēhea rā taku tū kia noho tahi ai ēnei mea e rua nei. Koira ki a au, karekau ēnei mea e noho wehe ana, e wāwāhi ana. Haere tahi ēnei mea, noho tahi ēnei mea, mahi tahi ēnei mea e rua. I te mutunga iho, ki te kore te tikanga, ka kore hoki ētahi atu mea i raro iho, haere tahi ēnei mea.
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Ripeka
I believe that the teacher needs to pursue how to have the two things integrated as one, that’s my opinion. They should not be separate, or split. These two things go together, sit together, work together. In the end, if there are no customs and values, there is nothing underlying to help bring these two things together.
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Heeni
Kei te whakaae au kāore ēnei mea e haere wehewehe, engari kei te … taku pātai, kei ētahi o ngā kaiako tērā whakaaro, tērā āhuatanga? Nā te mea, te nuinga o rātou kei te whakaaro tonu i raro i te maru o te anga marautanga o te kura auraki.
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Heeni
I agree that these things can’t be separated, but my question is this: is that what some teachers think? Because most of them still think about things in terms of the curriculum framework for English-medium schools.
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Ka tīmata ana rātou i raro i te mātauranga Māori, me whakawhiti rātou i aua whakaaro, engari mā mātou kē, mā mātou ngā kaiwhakangungu kaiako e āhua whakamāmā ake i tērā āhuatanga mā rātou, nā te mea me whakaaro tonu tātou ētahi o ō tātou kaiako i tipu mai i roto i ngā kura, i ngā mātauranga o te Pākehā. So kāore e tino māmā tērā āhuatanga mō ētahi o rātou. Me whakaaro tonu tātou mō rātou.
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So when they move into Māori education, they need to change that way of thinking. But it’s our responsibility, the teacher educators, to simplify that for them, because we need to be mindful that some of our own teachers were educated in Pākehā schools, so it’s not very easy for some of them. We need to continue to consider them.
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Sarah-Jane
The whole positioning of Māori medium in education is in contest with mainstream education. Māori medium was established in response to what we always perceived as the failings of mainstream education to meeting Māori education needs. So I think there’s always that tension of marrying yourself as a Māori – trying to exist in te ao Māori and your understanding of that – with being a professional educator, which to a large extent is shaped and driven by mainstream or driven by the government objectives.
I think Mason Durie talks about the interface and at what point ... and he has always talked about citizenship and for our children to be able to grow up as being Māori, but to be able to exist as citizens of the world. And I think that’s a real tension for our children, but I think it’s also a real tension for Māori teachers and Māori educators who are trying to grapple with that issue, and what does that mean, and how do they translate that in the professional context in which they’re working.
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