Overview

The teachers wondered how to ensure they heard and understood the aspirations of these children’s whānau. How could they make those aspiration’s part of the centre’s curriculum? What changes did they need to make, as kaiako to promote the learning, wellbeing, and personal development of such a diverse group of tamariki?

I recently found out that one of our Muslim fathers was subjected to torture in his home country. This gives me a greater impetus to find ways to develop trust-based relationships with everyone I interact with. I am beginning to understand that each whānau member who entrusts their child or children with me asks the question, “Can I trust you?”

At the time, I tended to think of some refugee families as ‘vulnerable’. After a great deal of reflection, I have changed my approach and my tendency to thinking from a deficit perspective to one of positivity. I now know I need to continue to be aware of power-based dynamics in my work with all families, but I think that this has even more resonance when working with families who were one-time refugees.

Teacher reflection

Through deep reflection in and on practice that they connected to the Hikairo Schema (Angus Macfarlane et al. 2019), the team moved to a place where they are now ‘culturally intentional’. They have generated trusting relationships with whānau and tamariki that enable cultural funds of knowledge to be embedded within the curriculum. These are compassionate relationships, characterised by open communication. Whānau know they have a voice, that teachers have a genuine interest in the wellbeing of the whole whānau as well as tamariki, and that they will always be listened to with respect and a desire to understand.

The team learned that relationships of whanaungatanga with diverse whānau require kaiako to genuinely honour and value where people come from, their connections, religion, and culture. Kaiako need to be ready to change and make compromises and to step back where appropriate and let whānau take the lead. They have to be curious and open to learning, confident to communicate, courageous to act, and authentic listeners (O’Neill, Hansen, & Lewis, 2014).

The inquiry story

This inquiry involved the kaiako, tamariki, and whānau of Hagley Community preschool. While kaiako were primarily focused on migrant tamariki and their whānau, especially those with refugee backgrounds, it had an impact on all tamariki. This is reflected in the diverse background of three tamariki who were chosen as the focus group.

What was the focus?

The purpose of this project was to investigate whether a stronger emphasis on building whanaungatanga within this diverse cultural community could impact on and influence the centre’s early childhood education (ECE) curriculum in ways that directly support tamariki as competent multilingual learners. Fifty percent of tamariki belong to whānau who identify as Muslim. Sixty percent are from migrant whānau and of these, 50 percent came to Aotearoa as refugees. Kaiako were particularly interested to find out about the aspirations these whānau hold for their tamariki and how these could be woven into the centre’s curriculum.

The tragedy of the Christchurch mosque attacks happened as the teachers and centre manager began to develop the application for their TLIF project. To the unfamiliar environment of an early learning centre in Aotearoa was added the shock of the attacks. Kaiako responded by supporting whānau as best they could, including transporting children and mothers to and from the centre, home, and hospital and through distributing food and donations. These interactions engendered newly intimate trust relationships. Kaiako became bolder about asking direct questions and found that whānau were pleased to be asked and willing to explain their beliefs. These experiences encouraged kaiako to reflect further on whanaungatanga and how these strengthened relationships could be sustained.

The main approach to kaiako learning was to reflect in practice, as part of regular day-by-day experiences, and reflect on practice during regular project team meetings. As the project commenced, the kaiako asked themselves questions such as the following:

• How do we hear the aspirations that every parent has for their child, including migrants and those from refugee backgrounds?
• How do we do this when we do not share a common language?
• Do we inadvertently silence voices other than English?
• How can parental aspirations and dreams for their children shape our curriculum?
• What changes do we need to make and what impact does it have on all tamariki learning and development?

What did the teachers try, and what did they learn?

The kaiako selected the Poutama that is part of the Hikairo Schema (Macfarlane et al., 2019) as the framework for guiding their ideas and interactions. They used this to think about their actions and progress through five tiers of learning, as outlined below.

1. Reflecting on the need to embark on a new learning journey

   Kaiako critically examined incidents and stories that caused tension and challenged their thinking about practice. For example, some parents seemed anxious about whether kaiako were feeding their children, coming in at lunchtime to check. Reflection brought the realisation that two things were work. One was a difference in cultural beliefs about independence and interdependence; the other was that some whānau had experienced hunger. Kaiako realised that this was a situation where they needed to accommodate whānau concerns, changing routines so that whānau had peace of mind that their tamariki were being fed.

   Experiences such as this were part of earning trust, but this was initially difficult in a centre in which whānau spoke 11 different languages. Furthermore, while kaiako knew that many whānau had experienced trauma in their home countries and in leaving them, they didn’t necessarily know their personal stories and how they might impact upon their confidence that their children would be physically and emotionally safe when at the centre. The sharing of stories as relationships strengthened engendered compassion and greater understanding of why whānau may seem distrusting. It also led to respect as kaiako came to recognise the courage and resilience that had been required to escape harrowing experiences and make a new life in a new country.

2. Having a desire to encounter new learning and knowledge

   The deepened interactions with Muslim whānau following the mosque attacks had already led to increased sharing of cultural knowledge. The experience made kaiako realise that they needed to be bolder about asking questions about things they didn’t know or understand. For example, one kaiako thought that photos of children and their whānau would provide a visual link to home for tamariki who are new to the centre. When a father asked her not to take a photo of him, she was prompted to find out more. This led to new learning about the concepts of halal and haram (similar to tapu and noa) and the understanding that these are interpreted differently by different people. This was an important step forward, enabling greater sensitivity to the beliefs and practices of different whānau. The team has found that, with respectful communication, compromises can always be found. For example, a whānau may be comfortable with their child hearing music at the centre but not wish them to participate in making music.

   The experience of transporting children to the centre after the mosque attacks also led to the idea of instituting home visits to newly enrolled tamariki from migrant families. However, language was often a barrier to communication, so the kaiako decided that two should go on each home visit, one to talk with the whānau and one to take a small gift of resources with which to play with the child. One of the useful outcomes of this was that kaiako noticed connections between Muslim values and those of the centre, such as manaakitanga and whanaungatanga. Another was an understanding of how elements of the home environment might be made part of the centre environment (for example, Persian rugs, fabrics, and coffee sets). Unfortunately, Covid-19 has put a pause on this development for the moment.

   The diversity of languages required a variety of approaches to enable translation. Sometimes, this could happen through other members of the centre community, including older siblings, but  this needs to be avoided in sensitive situations, such as when the conversation was in relation to finances or parent wellbeing. Other approaches include translator apps and, where necessary, professional interpreters. Some frequently used  documentation has been translated and the use of tools such as iPads and online platforms such as Storypark  means learning at preschool can always be communicated through video.

3. Exploring and enhancing new learning and knowledge

   The kaiako had wanted to be confident that they were weaving together a curriculum for all tamariki that was strengthened by the aspirations and dreams of their whānau. However, there was a dilemma that the beliefs of whānau sometimes clashed with those of kaiako. Kaiako needed to find ways to support whānau and tamariki to live their lives in accordance with their faith while not compromising their practice in ways that felt uncomfortable or antithetic to the principles of their teaching philosophy.

   A common issue was around cleanliness. Cleanliness is very important to many Muslim parents but equally, early learning teachers in Aotearoa regard sensory play as very important, especially for the youngest tamariki. Teachers have learned to begin conversations with new families early, explaining the value of messy play, checking that this is alright, and asking that they ensure their children bring a change of clothes.

   Communication was still possible, even when it could not be through words, and it could still lead to kaiako and parent collaborating to support the child. In one instance, a boy whose father had been injured in the attacks felt anxious about being left at the centre. Where the kaiako might previously have encouraged the father to leave and assured him that his son would be alright, she now took his lead to sit and play with the child until he was ready. In doing this, she was being responsive to the father’s cultural beliefs about raising children rather than imposing her own.

   In another example, a small child was cared for her by her grandmother, who wished to begin language classes at the college. The little girl was very distressed when her grandmother tried to leave for her English language class. However, the grandmother and her new class decided upon an approach where the grandmother would stay at the preschool until morning teatime, when the child was settled, then join her class. Both college and preschool teachers  accepted the solution, which was soon effective.

   Attempts to communicate sometimes bore unexpected dividends in growing new knowledge. One teacher displayed a photo of a father teaching her the Nepalese word and characters for “hello”. She placed this on the art table, intending to prompt conversation amongst tamariki around written symbols but was surprised at how much conversation it generated among whānau. Seeing her interest in language, several parents were prompted to teach the kaiako simple greetings in their own languages. This grew to become an ongoing interaction about the words and symbols for concepts that were topical in the curriculum. These are now written and displayed in the diverse languages of the centre, making for an increasingly language rich environment.

   Kaiako have found that the more they signal their interest in and respect for the cultural practices of tamariki and whānau, the better the outcome, both for tamariki and for the trust and sharing between kaiako and whānau. These processes are mana-enhancing for everyone.

4. Embedding and applying new learning and knowledge

   As their project proceeded, the kaiako began to integrate their new knowledge and understandings into the curriculum and daily pedagogy, continually mentored by whānau. Children’s home languages, cultural artefacts, and festivals became a natural part of the learning environment. Their learning and teaching stories reflected the changes in kaiako practice and the positive impact on tamariki learning. This is reflected in the three focus children.

   One child had recently arrived with his mother under the refugee reunification scheme. This meant no opportunity to participate in the refugee resettlement programme. Kaiako realised that at first, the most important thing was to assure the mother that this was a safe place where her son would be cared for. Both mother and son needed to feel a sense of belonging before they could move to a place of exploring learning aspirations and expecting the child to engage a great deal with his peers.

   The second focus child belonged to a Māori whānau whose priority was for kaiako to support the mana and cultural wellbeing of their tamariki. Kaiako positioned themselves as learners, growing their own te reo Māori with the help of the whānau and encouraging the tamariki to incorporate his language into his play and share it with his peers and kaiako.

   The third focus child was a Pākehā child with a deep interest in languages. Not only did she pick up upon and try the widening variety of sounds and languages within her play environment, but she and her friend also experimented with creating their own language. When told that a new tamariki and whānau would be coming from Eritrea, the two girls put sustained effort into creating a welcoming poster and learning and practising the Tigrinya word for “hello”. The new whānau was delighted at this reception.

5. Providing cultural leadership and mentorship to others.
   
   Through the process of exploring parental aspirations and critical reflection on experiences, kaiako opened themselves to learn more about the cultures and religions of whānau. Participating in critical reflection with colleagues became a safe and respectful place to voice differing insights and perceptions. There was no right or wrong as each became a critical conversation partner, supporting the collective group to build understandings and respect for others. In turn, kaiako developed confidence in their cultural knowledge, gaining stronger understandings about what is important to families and why, and the implication of this for their practice.
   
   Kaiako say they are no longer simply ‘culturally responsive’; instead, they are ‘culturally intentional’. They are confident in sharing what they have learned and are learning with others and in sharing the leadership of learning with each other. Achieving this state has required them to display four dispositions: they are curious and open to learning, confident to communicate, courageous to act, and authentic listeners (O’Neill, Hansen, & Lewis, 2014).

What happened as a result of this innovation?

Kaiako have come to understand that genuine relationships are compassionate relationships. They have entrenched communication, support, aroha, and respect in their practice, and whanaungatanga, manaakitanga, and wairuatanga are the foundation of their shared philosophy. These values contribute to a teaching environment that overflows with learning for all.

Tamariki experience an environment within which their mana is retained, their cultural identity celebrated and nurtured, and they have the time and space to develop understandings about the world’s many languages and cultures. Supported and encouraged within their own areas of expertise, they extend their mana as they become cultural leaders within the centre.

For whānau, the widening of cultural and social circles has seen mutual understanding. Enrichment occurs as individuals, respected, and supported by teachers, contribute to writing their scripts on children’s stories and pictures, speak in their language, and see their tamaiti continuing to speak their own language if they wish. All things Māori are of great interest to whānau from other countries as they begin to use words in te reo Māori and find out about the tikanga and bicultural histories of Aotearoa. Trusting relationships mean that whānau know that kaiako have genuine respect and care for their culture, religion, and their aspirations for their tamariki.

Inquiry team

This project was led by Jocelyn Wright. The lead team also included Bee Williamson, Lisa Fleming, Susan Butson, and Badia Sabil .

Dr Trish Lewis (University of Canterbury) was the project’s critical friend.

For further information

If you would like to learn more about this project, please contact the project leader, Jocelyn Wright, at Jocelyn.wright@staff.hagley.school.nz. The preschool published its final report to the Ministry of its website.

Reference list

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Islamic Council of Victoria, (2019). What is Halal? A guide for non-Muslims. Retrieved, August 4, 2019, from https://www.icv.org.au/about/about-islam-overview/what-is-halal-a-guide-for-non-muslims/

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