1

4. Culturally Responsive Teaching

Educational achievement disparities between different ethnic groups in New Zealand is a
prominent issue, especially when considering the achievement gap that exists between Mori and
non-Mori students (Education Review Office, 2010). This calls for the necessary
implementation of culturally responsive teaching in New Zealand education. This essay will
draw on two concepts within the culturally responsive teaching framework, Manaakitanga and
Whanaungatanga, and illustrate what these concepts may look like when applied in the
classroom. A critical analysis will also be made about these applications, taking into account the
prerequisite for professional development as well as the possibility of misinformed intentions
when setting out to develop a culturally responsive classroom.
Culturally responsive teaching is the acknowledgement that all students bring with them
different cultures into the classroom and it is crucial that teachers are aware of, respect and
support students different approaches, and skills (Ministry of Education, 2011). By engaging in
this type of teaching, teachers acknowledge and understand Mori worldviews, knowledge, and
ambitions as being different from the dominant culture in society. This is really important to
achieve since a lack of this sort of understanding can result in deficit thinking on the teachers
part when the Mori students fail to conform according to the culture of the school. This
construction of deficit thinking can be very harmful, whether intended or not, when it leads to the
development of negative attitudes and relationships between student and teacher (Bishop &
Berryman, 2009). Classrooms that exhibit culturally responsive teaching show positive
relationships and interactions with all students, are inclusive of everyone including whnau, are
respectful of te ao Mori, and clearly recognise and value the students identities and cultures
(Bishop & Berryman, 2009).

In response to the desire for more value to be placed on Mori culture in schools, the
Ministry of Education developed a framework of competencies named Ttaiako (Ministry of
Education, 2011). Ttaiako was formed from the principles of Ka Hikitia, which has a heavy
focus on valuing identity, culture and language by encouraging teachers to know where their
students come from and to meet Mori students where they are at in learning as opposed to
having unrealistic expectations that Mori students will assimilate swiftly and willingly into a
different culture of learning (Ministry of Education, 2008). One competency within the Ttaiako
framework is that of Whanaungatanga, which refers to actively engaging in respectful working
relationships with Mori learners, parents and whnau, hp, iwi and the Mori community
(Ministry of Education, 2011, pp. 6). There are a lot of teacher possibilities available for
applying this competency into the classroom, and a really central part of it is engaging with the
students parents, whnau, and wider community. If a teacher were to actively build strong
working and learning relationships with the Mori student and their whnau, iwi, hp, and
community, then this would open up the communication pathway between Mori and the
educators, where Mori could have an influence over what and how Mori students are taught.
This line of communication would ensure that Mori students are given the best possible support
for their education as their culture is celebrated, relevant and vital to their learning.
One way for a teacher to apply the competency of Whanaungatanga in the classroom is to
make an effort to get to know their Mori students, their parents and wider community as a way
to engage their support and connection. The Education Review Office (ERO) report completed
by the Ministry of Education found that the most effective schools had constant communication
between teacher and parents, seeking feedback from the students themselves as well as their
parents in the form of hui and surveys (Ministry of Education, 2011). Schools implemented

open-door policies and made frequent home visits to the students homes. Teachers need to
actively involve the parents and whnau and can do this by encouraging parental input into
student portfolios as well as the curriculum itself. This would allow whnau to appreciate all of
the positive learning that their student is experiencing as well as giving them an opportunity to
suggest improvements or state what they would like to see more of (Education Review Office,
2010). Another vital application would be including whnau in school activities and regular
school events. In the ERO report, it was found that one school modified their calf day because
Mori families could not contribute and therefore attendance was poor. They introduced a
horticulture section in the event, increasing participation and attendance for both the Mori
students and their families (2010). At the core of this competency is the feeling of respect and
inclusion that Mori students and their whnau feel towards the school, where there exists
positive and productive relationships that work together to co-construct Mori students learning
experiences.
Culturally responsive teaching is not as simple as just greeting a child in their language or
doing a unit study on different ethnicities, it is about teachers relating to students values, worldviews, morals and beliefs that they and their wider community possess. This attitude forms the
basis of the second concept, Manaakitanga, which is to demonstrate integrity, sincerity and
respect towards Mori beliefs, language and culture (Ministry of Education, 2011). To have
respect for a student as Mori would require teachers to apply themselves to the wider Mori
community. This deep-level engagement will greatly increase a teachers knowledge about local
tikanga and Mori culture, which will give them opportunities to respond in well-informed ways
to Mori learners. Bishop and Berryman (2009) summarised this concept as caring for students
as Mori, where teachers acknowledge the mana of Mori students, allow them to be themselves

and not lose their cultural identity in the learning environment which is so heavily permeated by
European cultural values. Teachers must acknowledge that Mori people have different
worldviews and see the world differently from other cultures.
An essential way in which a teacher can apply this concept to the classroom is by
acknowledging and understanding the Treaty of Waitangi and its implications for teaching in
New Zealand. To not regard the Treaty of Waitangi is to ignore and take away the rights of Mori
as tangata whenua, and disregard the government requirement to recognise Mori as equal and as
partners under the Treaty of Waitangi (Milne, 2009). By engaging with the Treaty of Waitangi,
teachers should incorporate Mori culture in curriculum delivery and design processes and
reflect on how the Treaty of Waitangi influences their practice as a teacher, as well as act on
these implications to better themselves and their Mori students (Ministry of Education, 2011). A
teacher applying the concept of Manaakitanga in their classrooms would show respect for Mori
culture, make an effortful attempt to pronounce Mori words and names properly, understand
students sense of humour and actively promote the use and incorporation of te reo Mori in the
classroom. The teacher must care for and acknowledge the mana of the students and have high
expectations of the learning of these students where te reo me ng tikanga is central to the
curriculum (Bishop & Berryman, 2009). Teachers should strive to provide supportive, positive
and reciprocal relationships with the students to create a student-centred learning environment.
To include the concept of Manaakitanga in their school, teachers could employ a Mori
kaiawhina to develop an engaging, local curriculum that accommodates the culture and needs of
Mori (Education Review Office, 2010).
In considering these two concepts for culturally responsive teaching, it is important to
acknowledge the potential barriers that exist in effectively implementing them in classrooms.

Professional development in order to educate teachers about strategies for culturally responsive
classrooms is an important step towards effective teaching. A teacher with no knowledge of
Mori culture would find it very daunting to apply these concepts to their classroom and so
would require a lot of support from their school and the ministry. This is a complex strategy that
is time-consuming and requires full acceptance of and commitment to the cause, which may not
happen with every teacher. Data gathering and analysis is also required to produce the most
effective results for a culturally responsive classroom, and it has been found that a majority of
schools make no effort to track educational results for Mori and so do not know whether Mori
student achievement is improving or declining (Education Review Office, 2010). This lack of
data analysis has the potential for schools to be implementing ineffective programmes or
strategies under the guise of being culturally responsive, but in reality are doing little to benefit
the learning experience of Mori as they cannot make informed and appropriate responses to the
needs of Mori learners. Additionally, schools and teachers need to be wary of how the
legitimation of Mori knowledge is viewed and justified, as the validation and encouragement of
such cultural knowledge and values should not be seen as a by-product of a greater goal such as
academic success, but a practise in its own right (Milne, 2009). By installing these policies with
the sole intention of improving academic performance, it undoes the counter-hegemony
movement that strives to place Mori learners and cultural in the centre of New Zealand
education.
To conclude, there exists effective and inclusive concepts that support culturally
responsive teaching in New Zealand classrooms, two of which are Whanaungatanga (reference?)
and Manaakitanga (Reference?). Both of these concepts strive to put Mori students at the centre
of education without stripping them of their rights to be and act as Mori. It is important for

teachers to acknowledge and respect the culture of their students and to include their whnau in
educational events and decisions as the inclusion of the community is a core feature of Mori
culture. Schools need to be aware of the need for professional development of teachers as well as
data analysis to ensure effective cultural practice, as well as acknowledging that cultural
responsiveness is not a means to an end, but an end product and a right in itself.

References
Bishop, R., and Berryman, M. (2009). The Te Kotahitanga Effective Teaching Profile. Set:
Research Information for Teachers, 2, 27 33.
Education Review Office. (2010). Promoting Success for Mori Students: Schools Progress.
Wellington: Author.
Milne, A. (2009). Colouring in the white spaces: Cultural identity and learning in school: A
research report prepared for the ASB/APPA Travelling Fellowship Trust following a study
tour in 2009. Auckland: ASB/APPA Travelling Fellowship Trust.
Ministry of Education. (2008). Ka Hhikitia: Managing for success: The Mori education
strategy 2008-2012. Wellington: Group Mori, Ministry of Education.
Ministry of Education. (2011). Ttaiako: Cultural Competencies for Teachers of Mori Learners.
Wellington: Author.

8
EDPROFST 601 Te Ao Maori
Assessment Task 2 Essay

Kaore i whiwhi

Whiwhinga

Kaiaka

Kairangi

D range (0-14)

C range (15-18)

B range (19-23)

A range (24-30)

Understanding of key
concepts (evidence of
use of course readings
and lectures)

Integration of key ideas

and concepts presented in
lectures, readings and
discussions is lacking.

Some integration of key

ideas and concepts
presented in lectures,
readings and discussions.

Integration of key ideas and

concepts presented in
lectures, readings and
discussions.

Clear integration of key

ideas and concepts
presented in lectures,
readings and discussions.

(10 marks)

0-4.5

5-6

6.5-7.5

8-10

Evidence of critical
engagement with the
ideas and issues raised
in the course

Essay does not draw on

literature and there is no
evidence of a critical
response.

The essay draws on some

literature and ideas raised
in the lecture. There is
some attempt to offer a
critical response.

Thoughtful, at times critical

essay evidenced through the
use of relevant examples
(drawing on literature and/or
some ideas from the lecture).

Thoughtful, well-argued
critical essay is evidenced
through the use of relevant,
specific examples that draw
on literature and ideas
raised in the lecture.

(10 marks)

0-4.5

5-6

6.5-7.5

8-10

Structural organisation

No introduction or an
introduction without
context or preview of the
essay body. Paragraphs
with ineffective or no
topic, supporting or
concluding sentences.
Ineffective or no
transitions between or
within paragraphs.
Ineffective or no
conclusion.

Structure is clear and

coherent; An effective
introduction with context and
preview of the essay body.
Paragraphs with effective
topic, supporting and
concluding sentences.
Effective transitions between
and within paragraphs. An
effective conclusion.

Structure is exceptional. A
highly effective introduction
with context and preview of
essay body. Paragraphs with
exceptional topic,
supporting and concluding
sentences. Exceptional
transitions between and
within paragraphs. An
exceptional conclusion.

(5 marks)

0-2.25

Structure is evident; A
somewhat effective
introduction with context
and preview of the essay
body. Paragraphs with
somewhat effective topic,
supporting and concluding
sentences. Somewhat
effective transitions
between and within
paragraphs. A somewhat
effective or off-topic
conclusion.
2.5-3

3.25-3.75

4-5

9
Scholarly skills (e.g.
referencing, spelling,
punctuation, sentence
structure, clarity of
expression).

Errors in spelling,
grammar, punctuation
throughout the essay; no
use of referencing; essay
is very difficult to read.

(5 marks)

0-2.25

Occasional errors in
spelling, grammar,
punctuation and or
referencing; reading of
essay is slowed but not
halted.
2.5-3

One or two errors in spelling,

grammar, punctuation and/or
referencing; reading of essay
is uninterrupted.

Essay is free of spelling, grammar,

punctuation and referencing errors.

3.25-3.75

4-5

Total Mark Awarded

27/30

Kia ora Mandy

You provided clear definitions of your chosen concepts, whanaungatanga and manaakitanga along with ideas (from the literature) that these could be applied to
support a culturally responsive classroom. I would have liked to have seen you incorporate some of your own ideas as well and to expand on what was said in
the literature. For example, how would you acknowledge the mana of your students? How would you demonstrate that you had high expectations? I liked that
you offered a critique of cultural responsiveness and identified potential difficulties but I would have liked to see some solutions too. Eg. How will you ensure
that you are tracking your students achievement?
There were a few issues with referencing, which I have indicated in the text of your essay either you needed to include citations or you needed page refs for
direct quotes.
Foryournextassignment,pleasemakesureyourputyournameinthetitleofthedocumentthatyousubmitandinthebodyofyourassignment(intheheader
orfooterisagoodplace).Otherwiseyourassignmentmaybereturnedlateorreturnedtothewrongperson.