Definition – Indigenous learner
“Indigenous people are any ethnic group who inhabit a geographic region with which they have the earliest known historical connection” (Wikipedia, 2010)
Many indigenous people have had similar experiences as a result of colonization or other means of new people coming in. These experience may include;
- Oppression e.g. Apartheid
- Inequality
- Language decline/Cultural dislocation
- Cultural contraction
- Resource depletion
- Low socio-economic status and health
- Poor education attainment
- Alienation from Western structures and institutions.
Taken from: Flexible learning Elluminate Web-based conference with Kate Timmens-Dean, Otago Polytechnic
- How can you include examples of New Zealand's indigenous culture in the design of your eLearning courses - language, society, history, political issues etc.
Again this very question limits flexible learning and associates the term flexible learning with e-learning. Surely it should be much broader than that. In fact there is research to suggest that students spending large quantities of time on the computer can lead to depression, lack of creativity and health related issues as a result of inactivity. So why are we moving so quickly into this style of learning??
For our course using technology can be a great means to use as an additional teaching resource BUT sitting in front of a computer does not create good outdoor instructors!! Rather this question would sit much better with me - how could we include aspects of indigenous culture in the design of our courses!!
- Recently my colleagues and I were talking about this very topic. We came up with the idea to have an inclusion section in the 2012 leadership course. This would include having both first and second years visiting a local marae to create greater understanding and links to the local Runaka. This could be particularly beneficial to any Maori students. At this stage our 2nd years do a mihi and Maori myths assessment, so this could be assessed on the Marae itself.
- Including a Waka or Mokihi component – learning about these as outdoor activities or experiences
- Many programs, including the outdoors, now have a powhiri as part of welcoming people on. This is becoming more common and it could be an important aspect to include in the inclusion course so that our students understand the protocols that goes along with this.
- Including more Maori language in our programs, even just using the term ‘Kia Ora’ or other simple greetings could be something we use more every day. We have talked about including the Maori translation for titles in our course outline however every time we changed something in English (which is very frequent) would then need to change it in Maori. Not having the skill to do this is a major limiting factor here. I would be interested in the future to learn more Te Reo, which could help here.
- The major limiting factor on implementing these ideas would be our budget. Staff at Otago Polytechnic has great opportunities to learn more about Maori culture and I believe that student learning should not be limited by money if we are to uphold agreements we have made with the local Runaka and strategic framework. So perhaps coming up with something that could be recognized by the powers at be who could subsidize or fund these ideas.
- What approaches can you utilise to meet the needs of indigenous learners?
- Treat them with equality and respect. Be adaptable and acknowledge their culture and preferred learning styles.
- Incorporate aspects of their culture into our program where possible. An example of this is our myths assessment – where students learn about myths connected to the land (sense of place) that they may pass on to others when operating in the outdoors e.g. adventure guiding
- If the come from a low socio-economic background try and find ways to enable the students to have access to courses, computers and material/equipment they may need to succeed, e.g. Student Hardship fund, scholarships etc.
- Understand the Maori term ‘Hauora’ – often linked to health which includes Wairua (spiritual wellbeing), Tinana (physical wellbeing), Whanau (family/social wellbeing) and hinengaro (mental/cognitive wellbeing). In understanding this you identify ways that you could enhance learning for Maori students – and probably many others who don’t associate with being Maori. This could include ensuring the students have the tangible resources or physical ability, support, work-life balance and self belief.
- Within the polytechnic it is important to understand the history OP has with the four local Runaka in signing the Memorandum of Understanding.
- Otago Polytechnic Maori Strategic Framework – has identified several priority areas including; upholding the treaty of Waitangi, Kai Tahu and Maori staffing and students, incorporating Kai Tahu/Maori programmes, language and philosophies, inclusive learning environments (including values and protocols), and Maori centred knowledge creation and research.
Key preferences that enhance Maori learning/Ako that I could consider in my teaching practises include:
- Face-to-face learning and teacher visibility
- Visual, dialogue and interactive learning (oral tradition)
- Working together with others – peer teaching, group work, sharing prior knowledge
- Guidance and facilitation over learning where students have more ownership
- Direct learner involvement – actively engaged
- Safe and supportive learning environment – welcomeness (powhiri or introduction?)
- Positive relationships/good rapport
- Acknowledging whakapapa
- Outline any experiences you have had working with indigenous learners
The main experiences I have had working with indigenous learners was in Malaysia – where I spent one year working at Outward Bound. In Malaysia there is a real mix of culture with many different indigenous people who are broadly referred to as ‘Orang asli’. I had colleagues and students that were Kadazaan and Monsopian – two of the indigenous peoples from Sabah, the latter being one of the head hunting tribes of the past.
I have also worked with Maori people in the outdoors – particularly with Te Atiawa in the Marlborough sounds to help brainstorm ways of providing outdoor courses for them. I also worked alongside the local iwi and was given their blessing in doing the Karanga for Outward Bound when welcoming our students on.
What were some of the challenges that you and the learners faced?
With the Orang asli people one of the main challenges was that I could not speak their local language. So we had to communicate in Malay or English – so at times we had to get creative in non-verbal communication. They are also quite superstitious people so respecting their world views was very important. One example of this was at dusk they believed it was the time when bad genes or spirits came out – and that they had the potential to travel on your body. So we had to arrange our activities so that they weren’t actively outside doing stuff after 7pm.
One of the main challenges I have had working with Maori in the outdoors is when Maori or other islander women are menstruating some believe they should not go in the water. So this could be challenging when we were kayaking, swimming or sailing. But we had to respect this and make allowances for this.
Doing the karanga at Outward Bound was a great honour as I am not Maori, and this combined with a haka was a very powerful way to get you in the right mind set to start the course strong. But at times this could be very challenging and intimidating, particularly when there was a staunch Maori manuhiri responder. One thing that helped here was the pronunciation was the same as Malay and I was given some support from one of the elders from the Waikawa Marae. I found I gained a lot of respect and rapport from the Maori students for having been in this role.
Doing the karanga at Outward Bound was a great honour as I am not Maori, and this combined with a haka was a very powerful way to get you in the right mind set to start the course strong. But at times this could be very challenging and intimidating, particularly when there was a staunch Maori manuhiri responder. One thing that helped here was the pronunciation was the same as Malay and I was given some support from one of the elders from the Waikawa Marae. I found I gained a lot of respect and rapport from the Maori students for having been in this role.
- How did this affect their learning?
Overall I believe as long as you are open-minded and interested their learning is not necessarily affected. The only one was with the women menstruating where at times their participation was limited.
