Place-Consciousness and Bronfenbrenner's Ecological Systems Model: A Discussion of Recurring Issues that Undermine the Teaching of Indigenous Histories in New Zealand and Australian Schools

Abstract

This article draws upon a ‘tale from the field’ (Van Maanen, 1988) to encourage New Zealand and Australian teachers of history and social studies to appraise how their own perceptions of place and teaching about Indigenous peoples’ histories impact upon their students’ learning. Moreover, it explains why Uri Bronfenbrenner's (1979) ecological systems model (despite its limitations) can assist the process of critiquing the teaching of Indigenous histories in schools on both sides of the Tasman Sea. It concludes that place conscious Indigenous land-based learning experiences, resulting from mutually beneficial collaborations with Indigenous communities, are needed to enhance the teaching of Indigenous peoples’ histories in both countries.

Te Whakahōnere ngā Wawata o te Whānau: Honouring the Educational Aspirations of Whānau Māori in two English-Medium Primary Schools in the Otago-Southland regions in Aotearoa New Zealand

“…The Ngā Niho Taniwha – Nurturing the Learning Spirit of the Māori Learner highlighted above has far reaching implications and benefits for how schools and teachers can meet the social and academic needs of whānau Māori – as mana whenua , mana tangat a and/or mana kaiwhakahaere (i.e., organisers, managers, advisors or advocates whose job it is to help lift the hopes, dreams and aspirations of people). The comment by whānau Māori related to, ‘What happens outside the school gates; is just as important as what happens inside the school gates’, is an open invitation for schools and teachers to be more culturally aware and socially engaged with/in the community, and outside the four walls of a classroom (Manning, 2009, 2017; Penetito, 2010). Manning (2009, 2017) and Penetito (2010) have both written extensively on the importance of place based pedagogy in New Zealand schools from an iwi/hapū Māori perspective, and the importance of (re)connecting Māori children to the land, language and their lives (socially and culturally) as Māori.…”

“…The comment by whānau Māori related to, ‘What happens outside the school gates; is just as important as what happens inside the school gates’, is an open invitation for schools and teachers to be more culturally aware and socially engaged with/in the community, and outside the four walls of a classroom (Manning, 2009, 2017; Penetito, 2010). Manning (2009, 2017) and Penetito (2010) have both written extensively on the importance of place based pedagogy in New Zealand schools from an iwi/hapū Māori perspective, and the importance of (re)connecting Māori children to the land, language and their lives (socially and culturally) as Māori. Engaging iwi/hapū (i.e., within a wider Māori community), alongside the development and integration of school wide values, virtues and strengths from a Treaty-based standpoint, aims to build better relationships for learning that are educationally aspirational, as well as, socially and culturally informed.…”

“…Ensuring that Māori children have a culturally safe environment where they can build positive, encouraging and just relationships with their teachers and their peers is essential to building a positive identity, and sense of self. Second, and as aforementioned, organizing activities that validate a child's cultural identity for example, introducing school-wide kapa haka learning sessions, promoting te reo Māori throughout the year, providing culturally relevant field trips to local sites of significance (Manning, 2009, 2017; Penetito, 2010), as well as including overnight marae visits provided a space(s) for language and culture to seen, heard and respected (Whitinui, 2004, 2008, 2011). Maintaining an open door policy where teachers were actively engaged in supporting Māori children in a range of activities outside of normal school hours really helped to build better relationships for learning in the classroom.…”

Representaciones sociales de duplas psicosociales sobre las acciones profesionales realizadas en establecimientos municipalizados, Chillán, Chile

“…Otro antecedente para discutir la instalación de las duplas psicosociales en las escuelas chilenas es el grado de coherencia entre lo que plantea la "letra" de la ley (o leyes) y la implementación específica en cada contexto escolar. Los hallazgos internacionales muestran que, cuando de intervención psicosocial escolar se trata, los efectos de cualquier programa van a depender directamente de las características organizativas de la escuela, de su composición y de su relación con el entorno (Manning, 2017;McCarty-Caplan, 2018;Palosaari, 2018;Trach et al, 2018;Velki, 2018;Webb et al, 2017).…”