Background of the Treaty of Waitangi
Discuss about the Leaders & British Crown Representative As Signatory.
Te Tiriti o Waitangi was put in place in 1840 with 500 M?ori leaders and British Crown representatives as signatories. Witnessed by more than 200 locals the Treaty comprised of The English and Maori texts and principles (State Services Commission, 2005). Controversies over the translation of the treaty indicate variations in the English and Maori meanings. For example, in Article 2 translations for “Rights and duties” is “tikanga” translated means ‘customs’. The reason for the treaty was to design principles for the New Zealand constitution that would accommodate both natives and non-natives. The text formed meaningful interpretations for effective partnership through obligations between the involved parties. The treaty gave a guide on how to address the grievances of the Maori people in New Zealand through active protection in a process of setting up a British Colony. As part of the foundation of the New Zealand education system, the Treaty supports principles that lay the foundation for childhood education. Through student-centred learning, it encourages inclusivity in biculturalism in order to encourage all learners from native and non-native communities to participate and thrive (Ministry of Education, 2012). Although embedded in the curriculum, the principles should also reflect in teaching practice within the schools.
The treaty of Waitangi the treaty addressed claims of injustices against the Maori communities (Orange, 2012). Addressing equity the treaty supported a bicultural environment in which the English and Maori could co-exist with each other. Historical injustices saw one community (The English) emerge as the dominant in New Zealand. This meant economic, social, cultural and political superiority. The partnership was a critical element in the Treaty because it encouraged giving opportunities to all in good faith. Sharing a country in good faith meant protecting the interests for mutual benefit. Autonomy in economic, social and political spheres supports the growth and development of all communities across generations. Adherence to customs and laws is one way of enhancing this mutual benefit. Constitutional amendments support this through the national involvement of the two groups (Walker, 1996). Education and power in the New Zealand history feature Aotearoa Maoris struggle for a just, equal and independent system. Across centuries, this struggle has reflected on the Waitangi Treaty as the foundation for the endless struggle to achieve self-determination.
Claudia Orange (2004, p. 193-196) gives an account of the treaty with challenges depicting the key players in the education sector. In support of Orange’s ideas, Education Acts acknowledge the Waitangi treaty by consulting with the communities in order to design a school system that acknowledges the parties. It supports a bi-cultural system and the use of clear language for the implementation of the treaty. Engaging communities in curriculum development includes the use of bilingual teaching techniques at the preschool level in order to ensure that the school system balances. The use of bilingual learning in basic subjects is one way in which school systems implement biculturalism. The government funds and encourages projects that incorporate a Maori speaking environment. Literacy in preschool encourages the classroom strategies that provide opportunities for cultural development among learners. Vocabulary development using Maori terminologies is one strategy that supports English Language Learner (ELL) children. Engaging students in social interaction with the non-natives calls for group activities that encourage them to speak their local language (August & Shanahan, 2017). Language has an impact on literacy development and the use of native language in conversation encourages participation for bicultural environments.
Principles of the Treaty
Durie Mason gives a strategy which supports an integrated approach to social systems with a caring environment that gives learners a sense of belonging (Durie, 2006). Mason suggests bicultural teaching practices that support “te Whare tapa wha” which is a four-dimensional model referring to spiritual, physical, and family health. A good teaching plan incorporates strategies for learners to express themselves. An open and answer session touching no cultural ideas such as weaving and making dolls brings out cultural activities. Learners also need a learning environment that encourages home language through song and dance. Offering support to the learners enhances the cognitive development and supports a sense of belonging to the overall wellbeing of the learner. Phonological awareness includes the use of words with rhymes, syllables, matching sounds and letter recognition. Preschool activities include board games, stories, and role plays. Incorporating folk tales and local language helps young people to acquire vocabulary in the second language. This supports the kindergarten learning and beyond. In the treaty, the principles of self-management, reasonable cooperation and equity support the development of working principles for the contemporary setting. In the education sector the government designs principles that support Maori and Pakeha communities in New Zealand (Claudia, 2004).
Using a universal strategy of diversity, teaching the Maori is important for development. The United Nations report on the rights of indigenous people reaffirms the fact that diversity is critical in the civilized world (United Nations, 2007). It points out that people from indigenous communities have a right to participate in development activities without discrimination. Culture is important for sustainable development and it supports training, upbringing, school education and children wellbeing. The Waitangi treaty supports self-determination in line with the global human rights agenda. Placing classroom policies in line with the national and international policies is advantageous to an early childhood program. Working with parents is also one way to learn about the student’s background, language, values, and heritage. Students who come from Maori homes enjoy classroom programs with devise training plans that create an inclusive environment for bilingual learners. Synergies compliment the intellectual resources and classroom participation. Learning activities which have shared interests are autonomous, distinct and based on knowledge. Maori concepts such as“Ko te wa whakapi” which encourages children to tidy up and “Manaakitanga” which means enhancement encourages learners to respond to learning through positive behaviour (Broadley & Williams, 2012).
Role plays to bring out real-life situations for the school environment. In order to encourage equity, the teacher encourages learners in a culturally diverse environment to accept each other. Children from different backgrounds come together through play and interactive experiences. The use of language variety promotes goodwill and coexistence in a bicultural environment (Gordon-Burns & Campbell, 2014). Successful teaching requires bilingual preparation that places an emphasis on context for learners understanding. Biculturalism is an effective practice in New Zealand because of the diversities in the cultural background and the historical framework laid out in the Waitangi Treaty. Teachers develop a meaningful relationship with the learners and the community largely because of using te Maori as a language for preschool learners. Cultural competencies help teachers to align themselves with the learning environment for successful implementation. It includes learning Maori concepts, language, and practices. Having an open mind and developing the right attitude is a quality that educators have. Student-centred learning in New Zealand accommodates cultural, language and diversity principles. It shapes the learner’s attitude and supports the sustainability of the language by using it as a model for other foreign languages.
The Treaty and New Zealand’s Education System
Tititi Waitangi supports the Tikanga Maori or cultural values such as honesty, fairness, and friendship. Bicultural learning starts with a bilingual approach as a sign of cooperation in line with the treaty agreement. An integrated system requires a descriptive approach to bilingual learning in order to define terms such as Maori vocabulary and terms of practice. Traditionally the Maori learning process included the use of myths, symbols, and metaphors from beliefs and practices. Policy changes ensure that the use of bicultural practices for learning enhances social relationships and a positive attitude (Campbell & Gordon-Burns, 2014).
Those against the treaty as a resource in the development of the education system point out that diversity includes structural changes yet the education system has set standards and different settings such as home-based learning. Arguments about the use of philosophical approaches such as Montessori and Playcenter override the role of biculturalism. Local communities also lack resources for a bilingual learning outcome hence need collaboration with NGOs. There are learners with special needs who might not require a cultural system. Research into the history of early childhood care points out that the delivery of learning through a Maori or inclusive system faces challenges in the mode of delivery (Ritchie, 2012).
Conclusion
The Treaty of Waitangi supports the education system in New Zealand in many ways. Signed in the 1840s the agreement continues to stand as part of the Parliament Acts as well as educational policy. Guided by principles that support biculturalism, equality and mutual benefit, the policy encourages the design of strategies for early childhood learning. Targeting student-cantered approach biculturalism incorporates bilingual benefits for the young learners. Students in preschool need support and encouragement to use their home language because this supports cultural sustainability and individual wellbeing. Learners also feel a sense of belonging when they use the language. Different scholars describe the benefit of the Waiting Treaty. Others critique it highlighting its disadvantages as a unifying factor.
State Services Commission. (2005). All about the Treaty. New Zealand: Wellington.
August, D., & Shanahan, T. (2017). Developing literacy in second-language learners: Report of the National Literacy Panel on Language-Minority Children and Youth. Routledge.
Broadley, M. E., & Williams, M. N. (2012). Resource kit for student teachers. New Zealand: National Centre for Teaching Excellence.
Campbell, L., & Gordon-Burns, D. (2014). Biculturalism in early childhood education in Aotearoa/New Zealand: A consideration of attitudes, policy, and practice. He Kupu The Word, 23-37.
Clauido, O. (2004). An Illustrated History of the Treaty of Waitangi. New Zealand: Bridget Williams Books.
Durie, M. (2006). Measuring Maori Wellbeing. New Zealand Treasury
Gordon-Burns, D., & Campbell, L. (2014). Biculturalism in early childhood education in Aotearoa/ New Zealand: A consideration of attitudes, policy, practice. He Kupu, The Word, 23-37. Retrieved from https://akoaotearoa.ac.nz/download/ng/file/group-3993/resource-kit-for-student-teachers.pdf
Ministry of Education. (2012, March 1). Treaty of Waitangi. Retrieved from The New Zealand Curriculum Online: https://nzcurriculum.tki.org.nz/Principles/Treaty-of-Waitangi
Orange, C. (2012). Treaty of Waitangi. Retrieved from The Encyclopaedia of New Zealand: https://teara.govt.nz/en/treaty-of-waitangi/print
Ritchie, J. (2012). An overview of early childhood care and education provision in ‘mainstream’ settings, in relation to kaupapa Maori curriculum and policy expectations. Pacific-Asian Education, 9-22.
United Nations. (2007). Declaration on the rights of Indigenous peoples. UN.
Walker, R. (1996). Struggle Without End. Penguin.
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