Mindlab by Unitec: My Postgraduate Learning Journey

07 March 2016 (APC Week 32 - Task 10)

Putting It All Together

It's important for all of us as professional educators to both understand and evaluate our own practise. Osterman & Kottkamp (1993) offer us a useful model that links in well with the practical aspects of developing a pedgogical approach.

Figure 1: Osterman & Kottcamp (1993) - Source Article

My experiences over the course of the past 32 weeks for my Mindlab studies has certainly provided me with a greater understanding of what Teaching As Inquiry looks and feels like 'in action'. I for one now firmly believe that the professional awareness that this approach generates within us can have a positive lasting impact on how I approach my own leading and learning roles in future.

Being able to reflect on my own practise whilst  experiencing new professional experiences has been both eye opening and horizon broadening. Meeting and collaborating with educators from around the country (and even overseas) as part of my studies has been a revelation that has extended my own view of the profession well beyond geographical boundaries and current points of view. 

In a New Zealand educational context, the Ministry of Education has set criteria for practising teacher in e-learning. For the reflective purposes of this blog entry, here's some evidence  from my studies to support a few of the criteria I have met well over the past 32 weeks...

When reviewing how I have used this "Professional knowledge in practice", Criteria 7 leaps to my attention: how I "Promote a collaborative, inclusive, and supportive learning environment". Plenty of evidence of this is freely available on our class blog and learning hub website that I have collaborated on with my colleagues. Many of the posts on this blog also demonstrate how I have been sharing what I have learned with my wider community of practise, too.

Looking at the criteria around "Professional relationships and professional values", two immediately spring to my attention as having been well met over the course of my studies, and within my teaching practise for many years now.

"Criteria 3: Demonstrate commitment to bicultural partnership in Aotearoa / New Zealand." Apart from this being a strong underpinning element in several of my internally submitted essays for my recent studies, my recent blog entry on cultural inclusiveness effectively summarises my own understanding and drive to include this as part of my pedagogical and ethical approach to my leading and learning.

As a useful segue, "Criteria 4: Demonstrate commitment to ongoing professional learning and development of professional personal practice" also leads me to the final part of this blog entry...

Where to Next?

I've long questioned the established ways of doing things, and my being open to new ways of leading and learning have been a definite asset for this course of study. It seems to me as if the opportunities are only as limited by our own individual and collective vision(s) when it comes how we might move forward from here...

My 'Big Question' for RCIP two months ago - the question now, for me is, do I limit my understanding of a Community of Learning to a geographically bounded area, as a simplistic case study that can be replicated elsewhere - or begin to consider myself a part of a global community of learning...

The academic research and case studies I've viewed fill me with a quiet optomism as to where it all may lead; and the cautionary tales and as yet under-researched areas should likely encourage each of us to look beyond traditional methodologies. There's definitely an opportunity there for me to consider studying at Masters level in future, or to at the very least encourage others to pursue this avenue.

I myself am left with a keen interest in exploring newer, more inclusive pedagogical approaches that will likely make the most of our increasingly global contexts. It's not just about hoping that innovation occurs in a timely manner and going with the proverbial flow anymore:

I firmly and passionately believe that it's vitally important for all of us as whanau  and educators alike to consider how we can  actively partcipate in changing the paradigms that we lead and learn within, as we begin to deliberately coach and mentor our students and colleagues in this new age of digital and collaborative learning...! 
 

References Cited

Osborne, M. J. (2016, 1st February). My RCIP Reflective Portfolio. [Blog Entry] Retrieved from http://postgradteacher.blogspot.co.nz/2016/02/mindlab-by-unitec-my-rcip-project-plan.html on 28th March 2016. 
Osborne, M.J. (2016, 29th February). Cultural Responsiveness within a NZ Context. [Blog Entry] Retrieved from http://postgradteacher.blogspot.co.nz/2016/02/mindlab-by-unitec-evaluating-my-own.html on 28th March 2016
Osterman, K. & Kottkamp, R.(1993) Reflective Practice for Educators. California. Cornwin Press, Inc. Retrieved from http://www.itslifejimbutnotasweknowit.org.uk/files/RefPract/Osterman_Kottkamp_extract.pdf on 28th March 2016.

Ministry of Education (NZ). Practising Teacher Criteria and e-learning. Retrieved from http://elearning.tki.org.nz/Professional-learning/Practising-Teacher-Criteria-and-e-learning on 28th March 2016

Mindlab by Unitec: Cultural Responsiveness within a NZ Context

29 February 2016 (APC Week 31 - Task 9)

In "A Culturally Responsive Pedagogy of Relations" (2012),  Russel Bishop specifically mentions the underlying issues of Maori educational engagement, whilst noting there are similar issues for Maori as for most indigenous people around the world. Bishop explains that these challenges are "essentially an artifact of... post-colonialism"  which are still "having an enormous impact on our country." 

As previously discussed at length in my own previous blog posts on developing a culturally responsive approach within innovative learning environments, there is a significant need to address the ability for "Maori to learn as Maori" both within our schools and our wider educational communties of learning. This is also clearly stated in “Ka hikitia: accelerating success” (The New Zealand Ministry of Education, 2013). 

As directed in our New Zealand Curriculum document, we are expected as educators within Aoteroa New Zealand to provide our akonga (students) with learning opportunities that reflects the bicultural foundations of our nation. 

Source: NZC Update 16 - NZ Minstry of Education (2012)

New Zealand's founding document Te Tiriti o Waitangi (The Treaty of Waitangi) is explicitly bicultural in both it's intent and delivery. As such, our duty of care extends well beyond our professional specifications: ethically and morally, we are bound as leaders within our educational communities to reflect and respond to this bicultural responsibility with due care and consideration regardless of our school's ethnic composition. 

I see this as an opportunity we all have: to embrace the bicultural aspects of our country that make it unique in the global context and thereby empower our young nation and it's learners. As we develop our own understanding of who we are, we are better able to extend this basic human courtesy to those we all live and work alongside. This helps each of us to gain a more inclusive and holistic approach to what it means for each of us to be leaders and learners within Aotearoa New Zealand.

In my current school, we have around 75% of our students who identify as Maori. We primarily address cultural responsiveness within our kura by creating and maintaining an inclusive educational environment that actively encourages a holistic sense of hauora (wellbeing). We do this by providing our akonga with opportunities to learn about and participate in activities that reflect the importance of Te Reo and Tikanga Maori (Maori language and cultural traditions). This approach also extends to identifying and celebrating other cultures present within our school as part of our learning experiences.

My own professional challenge within this educational setting has been to continue to build and grow whanau -styled learning relationships that are both genuine and lasting, whilst also meeting the expectancies in a predominantly non-Maori educational system. Having genuine empathy and understanding is key to our student's learning being both positive and enduring. 


References Cited 

Edtalks. (2012, September 23). A culturally responsive pedagogy of relations. [video file]. 
Ministry of Education (2012) "The Treaty of Waitangi Principle ". NZC Update Issue 16.

Ministry of Education (2013) “Ka Hikitia: Accelerating Success 2013-2017 ”.

Topic: Authentic Engagement of Indigenous People -

Recommended Reading/Viewing

Edtalks. (2012, May 30). Mike Hogan: Culturally responsive practice in a mainstream school. [video file].

Cowie, B., Otrel-Cass, K., Glynn, T., & Kara, H., et al. (2011). Culturally responsive pedagogy and assessment in primary science classrooms: Whakamana tamariki. Wellington: Teaching Learning Research Initiative.

Findsen, B. (2012). Older adult learning in Aotearoa New Zealand: Structure, trends and issues. Presented at Adult Community Education (ACE) Conference.

Harrison, B. & Papa, R. (2005).The development of an indigenous knowledge program in a New Zealand Maori-Language immersion school. Anthropology and Education Quarterly; (36) 1,57-72.

Shaw, S.,White,W. & Deed,B. (2013) (Ed.) Health, wellbeing and environment in Aotearoa New Zealand.South Melbourne, Australia: Oxford University Press.

Shields, G. (2015). Support indigenous knowledge in New Zealand school libraries.

Mindlab by Unitec: My RCIP Reflective Portfolio

Topic Area: Blended Learning

“Blended Learning is any time a student learns at least in part at a supervised brick-and-mortar location away from home and at least in part through online delivery with some element of student control over time, place, path, and/or pace.”  (Quote Source: Horn and Staker, 2011)

My 'Big' Question: 

How do we best develop a culturally responsive teaching approach to Blended Learning within our Community of Learning?

Background

There is an increasing use of Social Enterprise models in providing the resourcing for the rise of Blended Learning over the past decade, particularly within K12 schools (e.g.: in the United States Australia and the UK).  In the New Zealand setting, the original Manaiakalani project has gone from one school cluster in East Tamaki created a dozen years ago, to now involve several other school clusters around New Zealand as a Blended Learning outreach .

My recent literary review around the topic of Blended Learning indicated that there was limited longitudinal research-based guidelines around what best teachers looked like and what teachers need in general practise when approaching online learning contexts. (Source: DiPietro et al 2008).

Within the New Zealand educational setting, the increased use of Blended Learning approaches indicate a growing need for formal nationwide training opportunities for teachers around the use of online learning platforms. (Source: Barbour et al 2013)

Examples of this need starting to be addressed by New Zealand tertiary providers have become evident over the past couple of years. In-service teacher training opportunities around the use of digital devices in practical learning contexts now includes Postgraduate Certification for fully registered teachers and the provision of a Digital Teacher Academy for beginner teachers.

The latter has been created in response to the efforts of the Manaiakalani Outreach project, as the process of providing affordable, reliable Blended Learning opportunities for so many schools has necessarily created longitudinal development of teacher training programs as a part of these. As these schools necessarily partake in digital learning platforms and use online mediums in a collaborative context, the process has facilitated the development and provision of training programmes for teachers and learners at an unprecedented scale. By extension, this model may then provide us with a basis for a replicable nationwide model for teaching within Blended Learning environments.

Amongst the several new Manaiakalani Outreach projects now underway around New Zealand, the Papakura Kōtuitui initiative encompasses both my own school cluster and kura (school).Whilst the outreach in the context of the Papakura cluster of schools has a three pronged approach, the educational aspect is predominantly around providing students with the devices and skills they will need to learn and grow within increasingly innovative, “Blended Learning” environments. As such, digital collaboration is the underpinning process by which their learning will be realised.

Image modified from Online Source

When reflecting on those elements that relate to both digital mediums and collaborative learning practises, over the last several years, our own kura (school’s) Community of Learning has explored how we can:

• enhance student engagement through the use of Information Technology (ICT);
• develop the skills and content knowledge required to improve learning outcomes;
• engage our educators, whanau and wider community to improve the learning outcomes for our akonga (students);
• develop learning relationships that best allow Maori to learn as Maori.

Aside from my own kura being a Primary School where three out of every four students identify as Maori, there is a wider need within our educational community to address the needs of our Maori students across the board. The New Zealand Ministry of Education guidelines found in the “Ka hikitia: accelerating success” (2013) document tell us that we must address those factors which are critical to the educational engagement of our Maori students, and by extension, their wider whanau (family groups) and learning communities.  The inference is that at all levels, Maori must be active, involved participants in their education - both as students, as parents, and as a wider community. This would better provide Maori with the sense of connectedness to their whanau and tino rangatiratanga (self-determination) in a more holistic manner.

The use of an effective social enterprise model such as the one offered by  the Papakura Kōtuitui initiative may also allow our schools to “create productive partnerships with parents, whanau, hapu, iwi, communities and businesses that are focused on educational success” as is explicitly prescribed in the Ka hikitia document (MoE 2013, pp.8)

In our own school, we need to consider practices that will actually utilise models that encourage the discussion of new ideas whilst also building on the prior knowledge that students bring with them, such as those oral traditions that foster a sense of cultural identity and belonging. The concept of whanau underpins so much of what we do and relates so well to our understanding as teachers and leaders of learning. 

Relationship building is perhaps the most significant aspect, for Maori and non-Maori learners alike. A sense of mutuality, of ako (reciprocity), and of belonging all contribute to the wellbeing and desire to live and learn for all of us. This is something that the Papakura Kōtuitui approach to the wider wellbeing of our students also intends to address in the coming years.

“In our view, Mana-a-riki is possible by bringing together three things for children, and that is education, it is health, and it is homes. We’re trialling integration of strands of work, health education in homes, we’re trialling the interconnection of schools with one another, we’re trialling the interconnection between community; but the idea is that you do that all together, to get the outcome, which is the wellbeing of children, which is Mana-a-riki." ~ Rangamarie Hunia (Project Manager)

Original video source: Kōtuitui ki Papakura website

Some key discussion points to consider further (when developing our own pedagogy (practical aspects) around teaching within a Blended Learning environment):

• What does 'best practise' look like for teachers within Blended Learning environments?
• How can we be truly inclusive and build meaningful learning relationships with our students and their whanau when utilising digital learning and collaborative approaches?
• What guidelines can we develop around the use of Blended Learning that will meet the needs of all of our learners, and in particular, our Maori students?
• Can more traditional methods of Maori learning / achieving as Maori be adapted to compliment and enhance student's Blended Learning experiences in the current day?
• What benefits can our learners gain from incorporating aspects of Kaupapa Maori to our Blended Learning approaches?

Follow Up Prompt: Looking at the above, where I might go next in regards to a quantifiable / qualitative question / series of questions that might be allow me to observe and reflect on over the next couple of months in my teaching practise?

A recent snapshot of our school website.

REFERENCES CITED

Barbour, M. and Bennett, C. (2013) “The FarNet journey: Effective teaching strategies for engaging Māori students on the Virtual Learning Network” Education Faculty Publications. Paper 69.

DiPietro, M., Ferdig, R.E., Black, E.W., and Preston, M. (2008) “Best practices in teaching K-12 online: Lessons learned from Michigan Virtual School teachers.” Reprinted from Volume 7, Issue 1: Journal of Interactive Online Learning. 

Horn, M.B., and Staker. H. (2011) “The Rise of K–12 Blended Learning” Innosight Institute, January 2011.

Ministry of Education (2007) “The New Zealand Curriculum” online, as published by the New Zealand Ministry of Education.

Ministry of Education (2013) “Ka Hikitia: Accelerating Success 2013-2017”, published by the New Zealand Ministry of Education.

A snapshot of our school's overall ethnic composition

Mindlab by Unitec: Ethics and Cultural Responsiveness

RCIP Week 24 Recommended Viewing
Every Kid Needs a Champion - Rita Pierson
Rita Pierson, a teacher for 40 years, once heard a colleague say, "They don't pay me to like the kids." Her response: "Kids don't learn from people they don't like." A rousing call to educators to believe in their students and actually connect with them on a real, human, personal level.

My notes: Rita discusses how relationships are the basis on which  learning occurs - without mutuality of intent, and connectedness, there is no lasting basis for this to happen. The ability of a teacher to build relationship "seeking first to understand before you are understood; apologising to students" where necessary, reflects your humanity as well. Building a learner's self esteem - "you say it long enough, it starts to be a part of you". Rita Pierson: "Teaching and learning should bring joy... We're educators, we were born to make a difference".

Becoming a Culturally Responsive Teacher
Class Notes / Youtube explanation: "How do you reach students who are culturally and racially different from you? This course provides thought-provoking background and practical suggestions for teachers seeking the answer to this question. Participants explore their own assumptions about race, class, and culture; and learn strategies for creating classrooms that are culturally inviting to all. Classroom footage illustrates principles of Culturally Responsive Teaching, including affirming students' cultural connections, stressing collectivity as well as individuality, and managing the classroom with firm, consistent, caring control."

Culturally Responsive Teaching
Class Notes / Youtube explanation: "In The Culturally Responsive Teacher, Sonya Whitaker shows you how to provide a safe, respectful, and professional place for teachers to discuss cultural conflicts and learn to be culturally responsive educators. Sonya... shares a simple framework to resolve cultural conflicts that may have a long-term impact on students performance in school."

Reality Pedagogy - Christopher Emdin at TEDxTeachersCollege
Class Notes / Youtube explanation: In this talk Christopher Emdin talks about the true meaning and role of "peace", "justice", "equity" and "equality" in the classroom by talking about Reality Pedagogy. The full title of his talk is: Reality Pedagogy: Teaching, Learning, Truth, and Distortions.