How indigenous knowledge and cultural responsiveness inform action taken.
Culturally responsive pedagogy is defined by Gay (2001, p. 106) as “using the cultural characteristics, experiences and perspectives as conduits for effective teaching”. This is reflected in knowledge about cultural diversity, the culturally integrated content in the curriculum, the development of the learning community, the ability to communicate with culturally diverse students and culturally responsive delivery of instruction (Gay, 2001).
Bishop in Edtalks (2012) discusses how educators must acknowledge the gap in education between those students that are achieving and the culturally diverse that are not achieving due to a lack of culturally responsive pedagogy and challenges anyone to try to deny that there is indeed an achievement gap in New Zealand that needs to be addressed. Bishop (2012)
In Culturally responsive pedagogy and assessment in primary science classrooms, researchers discuss the importance for all educationalists, including schools and teachers to be on board with the reforms of culturally responsive pedagogy – that students should not have to leave who they are at home to conform purely to school culture.
Milne (2017) defines cultural identity as something that should be embraced throughout the school day and at every possible opportunity through the curriculum, school events and through learning activities. Milne (2017) suggests that schools have a responsibility in sustaining student’s culture within the school and not to ignore it. Milne (2017) suggests that our students should become global citizens through their own cultural lens first. Milne (2017)
Geneva Gay describes culture as the filter that we use to make sense of information around us in “Introduction to culturally relevant pedagogy” video. Irvine and Gay agree that culture has to do with world view, values and beliefs. Gay & Irvine (2012).
Butcher (2008) identifies nine mega-skills that contribute to cultural intelligence, including checking cultural lenses recognizing that this influences behaviour and thinking.
Asil (2017) has presented Culturally Responsive Practice for Maori Scale developed by Principals from a wide range of schools, which is school based and designed by the National Monitoring Study for Student Achievement, at the University of Otago. Asil (2017). This tool is based on five concepts:
My teaching inquiry focus has been on Action Planning and making sure that I have used a Maori culturally responsive practice by communicating the needs of Maori students with their parents and developed relationships with other family members that care for the child. I have also encouraged parents to contribute their ideas and let me know how their children learn best in their own home environment. Gay (2012).
The Action Planning Research incorporated this cultural response into the development of the Action Plan. I emphasised on mixed ability groups, so that they could choose who they wanted to work with.
The next step of the Action Plan is to create Math Buddies for individual students who needed more support and practice so that they can build positive and strong learning relationships and community within the classroom.
References
Asil, M. (2017). A School-Based Measure of Culturally Responsive Practices. Frontiers in Education 2(17), 1-7. doi: 10.3389/feduc.2017.00017
Bishop, R., Berryman, M., Cavanagh, T. & Teddy, L. (2009).Te Kotahitanga: Addressing educational disparities facing Māori students in New Zealand. Teaching and Teacher Education, 25(5),734–742.
CORE Education.(2017, 17 October). Dr Ann Milne, Colouring in the white spaces: Reclaiming cultural identity in whitestream schools.[video file].
Retrieved from https://www.youtube.com/watch?v=5cTvi5qxqp4&feature=em-subs_digest
Edtalks.(2012, September 23). A culturally responsive pedagogy of relations. [video file].
Retrieved from https://vimeo.com/49992994
Gay,G. (2002). Preparing for culturally responsive teaching. Journal of Teacher Education, 53(2),106-116.
Milne, B.A. (2013). Colouring in the white spaces: Reclaiming cultural identity in whitestream schools. (Doctoral Thesis, University of Waikato, Hamilton, New Zealand). Retrieved from http://hdl.handle.net/10289/7868
Milne, A.(2017).Coloring in the white spaces: reclaiming cultural identity in whitestream schools. New York: Peter Lang Publishing, Inc.
Pohatu, T. W. (2011). Maori - Rethinking human wellbeing. MAI Review, 3, 1-12.
Retrieved from: http://www.review.mai.ac.nz/index.php/MR/article/v...
Te Toi Tupu. (n.d.). Pasifika: Participation, engagement, achievement tool.
Retrieved from: http://www.tetoitupu.org/pasifika-participation-engagement-achievement-tool
Unitec. (n.d). Learning and Teaching at Unitec Institute of Technology.
Retrieved from: Booklet.http://www.unitec.ac.nz/ahimura/publications/U008817%20Learning%20and%20Teaching%20Booklet.pdf
Culturally responsive pedagogy is defined by Gay (2001, p. 106) as “using the cultural characteristics, experiences and perspectives as conduits for effective teaching”. This is reflected in knowledge about cultural diversity, the culturally integrated content in the curriculum, the development of the learning community, the ability to communicate with culturally diverse students and culturally responsive delivery of instruction (Gay, 2001).
Bishop in Edtalks (2012) discusses how educators must acknowledge the gap in education between those students that are achieving and the culturally diverse that are not achieving due to a lack of culturally responsive pedagogy and challenges anyone to try to deny that there is indeed an achievement gap in New Zealand that needs to be addressed. Bishop (2012)
In Culturally responsive pedagogy and assessment in primary science classrooms, researchers discuss the importance for all educationalists, including schools and teachers to be on board with the reforms of culturally responsive pedagogy – that students should not have to leave who they are at home to conform purely to school culture.
Milne (2017) defines cultural identity as something that should be embraced throughout the school day and at every possible opportunity through the curriculum, school events and through learning activities. Milne (2017) suggests that schools have a responsibility in sustaining student’s culture within the school and not to ignore it. Milne (2017) suggests that our students should become global citizens through their own cultural lens first. Milne (2017)
Geneva Gay describes culture as the filter that we use to make sense of information around us in “Introduction to culturally relevant pedagogy” video. Irvine and Gay agree that culture has to do with world view, values and beliefs. Gay & Irvine (2012).
Butcher (2008) identifies nine mega-skills that contribute to cultural intelligence, including checking cultural lenses recognizing that this influences behaviour and thinking.
Asil (2017) has presented Culturally Responsive Practice for Maori Scale developed by Principals from a wide range of schools, which is school based and designed by the National Monitoring Study for Student Achievement, at the University of Otago. Asil (2017). This tool is based on five concepts:
- Whanaungatanga (building relationships)
- Manaakitanga (ethic of caring)
- Rangatiratanga (teacher effectiveness)
- Kotahitanga (ethic of bonding)
- Pumanawatanga (school morale, tone, pulse)
My teaching inquiry focus has been on Action Planning and making sure that I have used a Maori culturally responsive practice by communicating the needs of Maori students with their parents and developed relationships with other family members that care for the child. I have also encouraged parents to contribute their ideas and let me know how their children learn best in their own home environment. Gay (2012).
The Action Planning Research incorporated this cultural response into the development of the Action Plan. I emphasised on mixed ability groups, so that they could choose who they wanted to work with.
The next step of the Action Plan is to create Math Buddies for individual students who needed more support and practice so that they can build positive and strong learning relationships and community within the classroom.
References
Asil, M. (2017). A School-Based Measure of Culturally Responsive Practices. Frontiers in Education 2(17), 1-7. doi: 10.3389/feduc.2017.00017
Bishop, R., Berryman, M., Cavanagh, T. & Teddy, L. (2009).Te Kotahitanga: Addressing educational disparities facing Māori students in New Zealand. Teaching and Teacher Education, 25(5),734–742.
CORE Education.(2017, 17 October). Dr Ann Milne, Colouring in the white spaces: Reclaiming cultural identity in whitestream schools.[video file].
Retrieved from https://www.youtube.com/watch?v=5cTvi5qxqp4&feature=em-subs_digest
Edtalks.(2012, September 23). A culturally responsive pedagogy of relations. [video file].
Retrieved from https://vimeo.com/49992994
Gay,G. (2002). Preparing for culturally responsive teaching. Journal of Teacher Education, 53(2),106-116.
Milne, B.A. (2013). Colouring in the white spaces: Reclaiming cultural identity in whitestream schools. (Doctoral Thesis, University of Waikato, Hamilton, New Zealand). Retrieved from http://hdl.handle.net/10289/7868
Milne, A.(2017).Coloring in the white spaces: reclaiming cultural identity in whitestream schools. New York: Peter Lang Publishing, Inc.
Pohatu, T. W. (2011). Maori - Rethinking human wellbeing. MAI Review, 3, 1-12.
Retrieved from: http://www.review.mai.ac.nz/index.php/MR/article/v...
Te Toi Tupu. (n.d.). Pasifika: Participation, engagement, achievement tool.
Retrieved from: http://www.tetoitupu.org/pasifika-participation-engagement-achievement-tool
Unitec. (n.d). Learning and Teaching at Unitec Institute of Technology.
Retrieved from: Booklet.http://www.unitec.ac.nz/ahimura/publications/U008817%20Learning%20and%20Teaching%20Booklet.pdf
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