Preview

Mentoring a Maori Framework

Powerful Essays
Open Document
Open Document
6786 Words
Grammar
Grammar
Plagiarism
Plagiarism
Writing
Writing
Score
Score
Mentoring a Maori Framework
MAI Review, 2007, 3, Target Article 1

Mentoring Māori within a Pākehā framework
G. Raumati Hook, Tū Waaka and L. Parehaereone Raumati Abstract: Mentoring Māori within a Pākehā framework is a challenge that faces many government agencies and corporate entities in New Zealand as they try to promote more Māori into middle and upper management roles. Unless this process is considered and carefully managed it could give rise to unexpected outcomes such as resentment and dissention triggered by insensitive attempts to layer one set of cultural values on those of another. While the intentions may be good the pathways leading to hoped for outcomes are not identical for Māori and Pākehā. For example, the reductionistic approach to business management of Pākehā contrasts with the holistic approach arising out of the Māori world view and the individualistic philosophies of Pākehā contrast with the group orientation of Māori. In this paper the two approaches to mentoring are compared and contrasted with the intention of reaching a studied and useful integrated approach to the mentoring of Māori workers in a Pākehā framework. Keywords: biculturalism, cross-cultural mentoring, Māori mentoring, social principles, tikanga.

Introduction
Mentoring is recognized as one of the most effective methods for the development of people. Apparently, all of the top 500 companies in the UK have tried mentoring their staff at one time or another. History describes many acts of mentoring wherein the growth of a younger person is encouraged and guided by the experience of an older and wiser colleague, until such time as that younger person accedes to leadership; the world is full of those who consider themselves proteges of somebody significant. The goals of mentoring within Pākehā and Māori frameworks bear a superficial similarity to each other, but only insofar as both want the best for the individual being mentored, and one might think that the pathways taken would be necessarily the



References: Best, E. (1954). Spiritual and Mental Concepts of the Māori. Dominion Museum Monograph No. 2. Hook, G.R. (2006). A Future for Māori Education Part I: The Dissociation of Culture and Education. MAI Review, 1, Article 2. Hook, G.R. (2007). A Future for Māori Education Part II: The Reintegration of Culture and Education. MAI Review, I, Target Article 1. Ka’ai, T.M., Moorfield, J.C., Reilly, M.P.J., & Mosley, S. (2004), Ki Te Wahaiao. Pearson Education New Zealand Ltd. Mead, H.M. (2003). Tikanga Māori. Huia Publishers. Misa, T. (2007). Lesson in humility for the tinpot chiefs of Samoa. New Zealand Herald, May 23, p. A15. Marsden, M.., (2003). The Woven Universe: Selected Writings of Rev. Māori Marsden. Edited by Royal, Te A. C. The Estate of Rev. Māori Marsden. Hēnare, M. (1988). Ngā Tikanga me ngā Ritenga o Te Āo Māori : Standards and foundations of Māori Society Volume III, part 1. Waldrop, M.M. (1994). Complexity: The Emerging Science at the Edge of Order and Chaos. Penguin Books. Author Notes The authors acknowledge the assistance of Lynne Raumati in researching the content of this manuscript. This research was funded by the Institute for Māori Research and Development, Ohope. G. Raumati Hook (Ngāti Mutunga. Ngāti Toa, Te Atiawa) formerly CEO of Te Whare Wānanga o Awanuiārangi, is currently an Adjunct Professor at Victoria University of Wellington, New Zealand and Director of the Institute for Māori Research and Development. E-mail: raumatihook@clear.net.nz Tū Waaka, Director of Community Education at Te Whare Wānanga ō Awanuiārangi, Whakatāne. (Ngā Tuhoe, Ngati Awa). Tū.waaka@wananga.ac.nz L. Parehaereone Raumati (Ngati Mutunga, Ngati Toa, Te Atiawa), The Institute for Māori Research and Development, Ohope. lraumati@clear.net.nz Page 13 of 13 http://www.review.mai.ac.nz

You May Also Find These Documents Helpful

  • Satisfactory Essays

    under the constitutional Act of 1982 section 35 and 52 (p.13) was not always respected. Her goal…

    • 259 Words
    • 2 Pages
    Satisfactory Essays
  • Satisfactory Essays

    This essay has discussed high expectations, the histories of Aboriginal and Torres Strait Islanders and the ongoing impacts and implications. It has outlined educational implications for students of Aboriginal and Torres Strait Islander background and effective teaching strategies. After reflecting and evaluating these aspects, I have developed knowledge and understanding of the histories of Aboriginal and Torres Strait Islander families, which I believe is an important skill to have as a preserve teacher and is also important to continue building on before and after I graduate from university.…

    • 88 Words
    • 1 Page
    Satisfactory Essays
  • Good Essays

    According to Mary Hermes and Keiki Kawai’ae’a (2012), “Speaking through an indigenous language is one of the deepest forms of identity reclamation and validation for people of indigenous heritage” (p. 307). Mary Hermes is helping to revitalize the Ojibwe language in the Great Lakes region. Hermes changed her major to curriculum studies and where she worked in a tribal school for five years, finishing her dissertation on culture-based schooling in 1995. Keiki help with the development of the Na Honua Mauli Ola Hawaiian cultural pathways, the Moenaha culture-based curriculum, and designed the instructional method that helps native learners in culturally healthy and responsive ways.…

    • 783 Words
    • 4 Pages
    Good Essays
  • Good Essays

    This report has been produced by the New Agenda Working Group established by the Chiefs of Ontario and synthesizes information previously published in other studies or papers and recent input gathered from First Nations individuals and organizations as noted in the report. The report does not claim to represent the views or positions of any particular First Nation, First Nations’ organization or treaty council in Ontario and is published without prejudice to any legal proceedings. Furthermore, this report is independent from the AFN-AANDC National Panel on Education. 1 Many thanks to the following individuals who took time from their busy schedules to guide the development of this report. The New Agenda Working Group and the Chiefs of Ontario Education Coordination Unit Sally Hare ..................................................................................... Education Assistant, Chiefs of Ontario Julia Candlish...........................................................................Education Coordinator, Chiefs of Ontario Stephanie Roy .................................... Executive Director, Kenjgewin Teg Educational Institute, United Chiefs & Councils of Mnidoo Mnising Marnie Yourchuk............................................. Education Program Manager, North Shore Tribal Council Stuart Clendenning .................................. Director of Education, Anishinaabeg of Kabapikotawangag Shirley Miller .......................................Program Coordinator, Post Secondary Services, Southern First Nations Secretariat Barry Montour......................................................................................Director of Education, Akwesasne Murray Maracle ..................................................................Education Director, Union of Ontario Indians Kathy Beardy…

    • 37139 Words
    • 149 Pages
    Good Essays
  • Better Essays

    Imagine being treated in a degraded way, deprived from communicating in your own language and unable to make use of your knowledge and traditions because of discriminatory beliefs about your culture and appearance. The following paper is an attempt to give a thorough explanation on residential schools and their impact on Aboriginal people by examining theoretical perspectives on their current education. One must first examine why residential schools came into being. Fear of others results in the belief that some are superior while others are inferior beings, and the dominant white, European culture saw residential schools as a way for their “superior” culture to be taught to the “inferior” Aboriginal students. Language is an important part of our lives; it is a uniquely human gift which lets us communicate, and which differentiates us from primates. Knowledge is an essential part of the human experience and knowledge is first transmitted through culture and family ties. In residential schools, Aboriginals were not allowed to speak their Native language and their knowledge was denigrated. Where residential schools tried to assimilate Aboriginal students into the dominant white culture, current Aboriginal education supports the teaching of language and culture as a way for students to regain their Native identity.…

    • 1200 Words
    • 5 Pages
    Better Essays
  • Better Essays

    What are some of the key issues teachers need to consider for working successfully with Aboriginal and Torres Strait Islander students?…

    • 1888 Words
    • 8 Pages
    Better Essays
  • Satisfactory Essays

    During the 1700s the Europeans traveled to Aotearoa, the land of the long white cloud, and met the Māori who then traded and taught them their ways. The Europeans arrived in 1769 when captain Cook arrived in New Zealand and spoke to the Māori. This essay will argue that the arrival of the Europeans had a negative effect. The Māori population almost halved because of the Europeans.…

    • 378 Words
    • 2 Pages
    Satisfactory Essays
  • Good Essays

    Aboriginal languages provide long-lasting direct and powerful means of understanding the legacy of knowledge surrounding all aspects of Aboriginal life. Through sharing a language Aboriginal people have created a shared belief of how the world works. The sharing of these common ideals has created a collective and interconnected cognitive experience that links both the generations of the past and the generations of the future. In my research, I have found that Aboriginal knowledge extends beyond the awareness of the immediate sensible world of perception, memory, imagination, and feeling. Aboriginal people not only concern themselves with the present, but the past and future play equal roles in their lives. Eli Taylor, an elder from the Sioux Valley First Nations, eloquently explains the importance of maintaining Aboriginal languages and knowledge:…

    • 1014 Words
    • 5 Pages
    Good Essays
  • Good Essays

    Castagno, A. E., & Brayboy, B. M. J. (2008). Culturally responsive schooling for indigenous youth: A review of the literature. Review of Educational Research, 78(4), 941-993. Retrieved from http://search.proquest.com/docview/214136461?accountid=35812…

    • 1201 Words
    • 5 Pages
    Good Essays
  • Better Essays

    Discuss if and how the area of education can contribute to achieve relationships between Indigenous and non- Indigenous Australians.…

    • 1637 Words
    • 7 Pages
    Better Essays
  • Good Essays

    Land Based Model

    • 682 Words
    • 3 Pages

    But, she writes it allows children to grow into strong independent individuals, “Nishnaabewin … is designed to create self-motivated, self-directed, community-minded…loving citizens, who at their core uphold our ideals around family, community and nationhood” (Simpson, Pp.23, 2014). With this though in mind, it can be explained that Oral teachings and traditional ways of being help to nurture the spirit, but to ensure future security within the system different teachings must also be applied. Experimental and land based models of education can be seen as a contemporary solution to the loss of Indigenous oral teachings and act as a medium between traditional ways of living and current methods of…

    • 682 Words
    • 3 Pages
    Good Essays
  • Good Essays

    The Whale Rider Essay

    • 500 Words
    • 2 Pages

    of Kahu’s coming of age and being ‘the chosen one’. Kahu shows signs of Maori leadership and…

    • 500 Words
    • 2 Pages
    Good Essays
  • Good Essays

    Maori Culture

    • 23110 Words
    • 93 Pages

    The subjects as Māori Studies are concerned to reintegrate past and present knowledges belonging to the people, in order to create a coherent and living whole, in place of colonialism’s alienation and fragmentation of knowledge. Additionally aboriginal scientists are immersed in indigenous methodology and epistemology, to benefit local community…

    • 23110 Words
    • 93 Pages
    Good Essays
  • Satisfactory Essays

    Sad Joke on a Marae

    • 276 Words
    • 2 Pages

    Apirana Taylor is trying to get the message out that Maori are forgetting or not knowing enough about their culture and language, this is shown in the last line with “I said nothing but Tihei Mauriora for that is all I know”. I think that Maori people not knowing enough about their own language and culture is a bad thing. Personally I have not met any Maori people who are fluent in both Maori and English. This makes Maori a dying language and I believe that Maori should be taught to children as well as English so that it does not become a lost language or culture and would mean that Europeans have almost completely taken over the land that Maori once use to own and created a lost culture which would be a terrible day in New Zealand…

    • 276 Words
    • 2 Pages
    Satisfactory Essays
  • Better Essays

    Peata

    • 1925 Words
    • 5 Pages

    Peata is a 10 month old baby of Maori and Scottish descent. She lives with older sister Awhina, dad Steve, mum Huria and Grandmother Mereana. They all live in a small town in Aotearoa, on a 1/4-acre section. The whanau have a lot of room outside to play and they also have a vegetable garden. This is awesome since Huria, Steve and Awhina love the outdoors, and also Peata now that she has started to walk. Peata 's father Steve is a mechanic at the local garage, and mum Huria works at home looking after the children. Peata has a close relationship with her grandmother, who has been living with the whanau since her husband past away two years ago. Mereana, Peata 's grandmother predominately speaks Te reo Māori when she is home with her whanau, and has a close relationship with Peata. Peata has also started to form multiple relationships with her mother’s extended family which lives close by. They regularly visit their mother Mereana, so Peata is getting to know her aunties, uncles and cousins very well. The whanau are very involved at the marae. Encluding, helping out at events, hui 's and kapa haka. Peata is a valued member of the whanau, she has already started to have a sense of self, and cultural identity, by being spoken to in Te reo Maori, spending time at the marae and constantly being around her Māori family "children don’t think of culture when it is so much a part of them".(Gonzalez-Mena & Widmeyer,2012, p. 291).…

    • 1925 Words
    • 5 Pages
    Better Essays

Related Topics