Monday, 17 February 2014

Taking a second look beyond the haka . . .

This post is dedicated to +Tahu Paki who I had a lovely chat to today about culture and identity, what it means to be hāti Māori and Māori self-perceptions.

The cool thing about designing a model (or trying to frame your thinking in a model) is iteration.
After you test your model by applying it and having further discussions with your peers, you're able to reflect on the effectiveness and robustness of the model and I'm hoping that people who read this will be able to comment on this post and engage in a discussion with me (excuse the long grammatically-challenged sentence - I'm pretty excited to share this again haha).

Please note that the additions through this iteration have been added in blue.   

Māori Identity Model 

Multiple identities of Māori
1. Hāti Māori - tu te ao, tu te po
2. Fluent reo, no tīkanga
3. Fluent tikanga, no reo
4. Some reo, no tīkanga
5. Some tīkanga, no reo
6. Brought up hāti, chooses not to engage in tīkanga or reo
7. Brought up hāti, has limited opportunity to engage in tīkanga or reo
8. Not brought up hāti Māori but chooses to engage in tīkanga and reo
9. Not brought up hāti Māori, has limited opportunity to engage in tīkanga or reo
10. No reo, no tīkanga

Contributing factors to the multiple identities of Māori:
1. Urban Māori vs. Rural Māori
2. Second language learner
3. Academic language learner
4. Passive vs. Active
5. Relationship between reo and tikanga, practising the reo
6. Formal school learning environment
7. Continually evolving family environment
8. Pākeha showing cultural competence  - Pākeha developing fluent te reo and now teaching it
9. New milliennium Māori
10. Ethnicity vs. Identity

In my work I have found that for some schools, they are still struggling with understanding the concepts of ethnicity and identity, especially in relation to their students. Most problems stem from the definitions of these terms, whether they might be defined by government or how the schools define these terms themselves.  How do we know when we have it right? Who decides what these terms mean?  Can these meanings evolve over time?  How do Māori students see themselves? Are their voices being heard? How can we as educators and facilitators work to ensure that their voices, plus the voices of their home communities be heard?

Tihei Mauriora :-)