Everyone needs to be given equal opportunities, regardless of their cultural or ethnic backgrounds. Early childhood teachers have an important role in understanding, and establishing the concepts of critical multiculturalism and intercultural pedagogy to children and families attending their centres. The Treaty of Waitangi, signed between Maori chiefs and the British Crown, is the founding document that established New Zealand as a bicultural state (Lee, Carr, Soutar, & Mitchell, 2013); however, migration has resulted in the state fast becoming a multiethnic one (Metge, 1990). Initially, migrants came from various states of Britain (Philips, 2013, a). However, from the mid-1960s, the prospect of better job opportunities attracted people …show more content…
According to May and Slater (2010), such tokenistic attitudes contributes to liberal multiculturalism. Liberal multiculturalism is about tolerating the ethnicity, "linguistic differences" (p.4) and cultural differences of the minority culture (May & Slater, 2010). While it is easily implemented, it contributes to inequality and does not consider the minority culture as equals to the dominant culture (May & Slater, 2010). It is only through a deeper understanding and awareness of the different cultural values, can quality multiculturalism be embraced. Otherwise, the actions only serve to perpetuate the "stereotypical views of ethnic groups" (Chan 2009, p. 30).
On the other hand, the concept of critical multiculturalism is about looking critically from the perspective of institutional racism and oppression that exists in the dominant Pakeha culture (Chan, 2009). Critical multiculturalism establishes, and advocates social justice for all concerned (Nieto, 1999, cited by Chan, 2009). In order for this to happen, early childhood educators need to start by first recognizing and addressing their own cultural identity, in order that they may be able to see, understand, and appreciate the cultural and ethnic diversity in others (Rhedding-Jones, 2010). This idea is further reinforced by Ponciano and Shabazian, (2012) who state that only through such self-reflection, and personal interactions with the various cultures, can
I believe that our culture helps to shape our identity and therefore I believe that early childhood education should reflect the culture of the children attending the program, while teaching other cultures to promote diversity and inclusion. Aboriginal Head Start programs are contributing back to the communities through culturally responsive education, which reinforces Aboriginal identity. Nguyen (2011) argues that Aboriginal early childhood education needs to provide children with a “sense of who they are and where the come from, which will impact community self-government and self-determination” (p.231). Similarly, Greenwood et al. (2007) points out that early childhood education should socialize children into their heritage and ancestry through programs that reflect their community and nation. The Aboriginal Head Start programs foster the education of both Aboriginal culture and language into the program in hopes that this inspires children to learn their respective language and participate in their communities (Nguyen,
It is important to respect, understand and include a child’s culture as it helps each child feel a sense of being, becoming and belonging. Knowing about each child’s cultural identity will also help you to promote an equitable environment by building trusting and responsive relationships with children and their families and to demonstrate acceptance of diverse family structures and perspectives (OpenSpace, 3.2.1). For education and care services, understanding and valuing cultural diversity is key to countering racism in our services and community. Including a child’s culture into the centres environment gives the individual child a chance to grow with their culture and to include the other children in it. Showing children an individual child’s
According to the National Association for the Education of Young Children NAEYC) recommendations emphasize that early childhood programs are accountable for creating a welcoming environment. The environment should respect diversity, supports children’s ties to their families and community. It should also support both second language acquisition, children home language, as well as cultural identities. Linguistic and cultural diversity is an advantage, not a deficit, for young children. As stated in the DEC/NAEYC joint position statement, the inclusion contributes to how every child with or without disabilities is developing and learning to reach their full potential. However, this can benefit to young children and their family to experience
This research report presents an analysis of and conclusions drawn from the experiences and perspectives of two educators that work in the early childhood setting. The main objective is to identify key elements and issues in relation to the families, diversity and difference. In particular how an early childhood educator implements, different approaches to honour culture and diversity, and to advocate for social justice in an early childhood settings. As such, it allows an insight into the important role that families and their background plays in the everyday lives of the children and educators within early childhood settings. In today’s ever-changing growing society it is essential for educators to be flexible to the
Australia is a multicultural country and welcomes people from varying nationalities into its communities each and every day. As a result, classrooms all over Australia are changing. No matter what location a teacher is contracted to, there will be some element of a variety of cultures within that environment. Diversity of cultures within individual communities will fluctuate from town to town and state to state as people re-settle and create homes for themselves and forge a new identity and sense of place. As a teacher, it is also important to note, that the experiences of migrant students in your class will vary. Some may assimilate very well; others may encounter more hurdles than others. A teacher’s role in a child’s life should be one which is positive. Supporting a child through their education and ensuring they have appropriate care and compassion in relation to their situation is important. This guide has been put together to help teachers with some background knowledge on educating culturally diverse students and some strategies to help foster compassion and understanding within the classroom.
This article examines the attitudes that New Zealanders have developed in response to immigration patterns and policy. Exploring how social hierarchy and ethnicity shape immigration tolerance through economic inequality concerns, perceptions of threat and protection of Maori rights. Douglas gives substantiated arguments relevant to discussions on the bicultural environment of New Zealand politics and argues for the importance of political recognition for Maori.
Biculturalism has a massive role in Aoteaora New Zealand’s society and has a massive impact in its history. Having a clear understanding of it is crucial in order to be more appreciative of how diverse New Zealand’s society has become, and it also helps us discern the negative aspects of diversity and multiculturalism. By examining and understanding biculturalism, it helps us discern the Treaty of Waitangi’s role and influences in the human services provision here in New Zealand.
anything to do with rights. We are all human and our culture does not need to play into
In New Zealand, both Māori and non- Māori signed the Treaty of Waitangi on February 6, 1840. The Treaty was an agreement between the British Crown and Māori Rangatira Chiefs. It has often been referred to as the country’s founding document as it brought Māori and non- Māori to an agreement about land, health, and
The Maori, “Children of Heaven”, are the indigenous people of New Zealand. It has been thought that Polynesian navigator Kupe, discovered New Zealand in 950 AD, and named the island Aotearoa, “Land of the long white cloud”.1 The Maori migrated to New Zealand from the tropical islands of
After the Treaty of Waitangi, British (non Maori) become powerful throughout the country and Maori become powerless. New Zealand in History (2000)
Throughout New Zealand history, historical roots have played a significant role in the development of modern Aotearoa New Zealand. The historical past has shaped various forms of present social dimensions within the nation today. This essay intends to discuss the controversial racial inequality in regards to the relationship between Maori and Pakeha within contemporary New Zealand society. This essay will explore two readings; “Plunder in the Promised Land: Māori Land Alienation and the Genesis of Capitalism in Aotearoa New Zealand” by Wynyard, Matthew and “Stereotypical Construction of the Maori ‘Race’ in the Media” by Wall, Melanie. This essay will also further discuss a brief summary on my personal reflection
In the beginning of the 19th century, almost all New Zealanders were considered to be Maoris. The Maoris made up nearly the whole country, with a population between 100-120,000, while the European population was down in the hundreds. In 1818, the Musket Wars resulted in the loss of over a fifth of the Maori population, at least 20,000 dead and thousands more captured (“Overview of NZ”). The Musket War was a war that began when the Europeans introduced their advanced technology and muskets into New Zealand. The Musket Wars were a series of inter-tribal wars caused by tribes all trading to obtain muskets. At the end of the wars, in 1830, a new conflict for the Maori population took rise when “warfare gave way to economic rivalry” (“The Musket Wars”). From 1830 on, Europeans would come to New Zealand in waves of hundreds and thousands of people, threatening the Maoris’ once complete control over the land. This brewing economic rivalry was what paved the way for the Treaty of Waitangi, New Zealand’s founding document. This treaty was interpreted differently by the English and Maoris, something the British had purposely done. The British plan to deceive the natives resulted in both land and governmental conflicts. Land disputes caused by the treaty’s misinterpretations between the Maori people and the settlers sparked the New Zealand Wars in 1861-1870. At the end of these wars, new laws were passed that nearly abolished Maori rights. In 1896, New Zealand was no longer a Maori
The migration of Māori to urban centres or urbanisation was a poignant event in Māori history, in fact it is regarded by historians as the ‘second Māori migration’ with the initial migration being the migration to New Zealand (Pool, 2015). Popular urban areas of migration for Māori included Auckland and Wellington. Three key reasons for urbanisation included; the post WWII phenomena which saw young Māori led toward industries commonly located in the city, the desire for better education particularly enabling Māori children to progress onto higher education structures such as university and increase in population leading to overcrowding in small rural areas. Following Māori urbanisation there were various positive implications for traditional Māori society including improving pākehā (New Zealander of European descent) relations and improving Māori welfare. There were also negative implications for example a decline in traditional Māori identity and separation of whānau (family group).
In his article, Poata-Smith (2004) acknowledges that the Crown alongside the New Zealand Government, although not responsible for the actions of its predecessors, has taken steps to accept its obligations to the Treaty of Waitangi and to the Maori people and to recognise breaches of the treaty principles that it has made (p.59). The New Zealand Government, in its attempt to settle past treaty grievances surrounding wrongful confiscation of land has divided Maori society in two: a division between the Maori working class and the smaller Maori elite. Through neo-liberal reforms to the Treaty of Waitangi settlement process, highly represented