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What's M�aori about M�aori education? : the struggle for a meaningful context / Wally Penetito.

By: Material type: TextTextLanguage: English, Māori Publication details: Wellington [N.Z.] : Victoria University Press, 2010.Description: 320 pages ; 24 cmISBN:
  • 9780864736147
  • 0864736142
Subject(s): DDC classification:
  • 371.82999442 22
LOC classification:
  • LC3501.M3 P46 2010
Online resources:
Contents:
pt. I. Framework for analysis -- Introduction to Part I -- Ch. 1. M�aori identity: being, learning, living -- Ch. 2. What counts as education: scholarship, philosophy, ideology -- Ch. 3. What counts as M�aori education: socialisation, education, dialectic relationships -- Ch. 4. Mediating structures in M�aori education: connectedness, consent, control -- pt. II. Mediating structures in the development of M�aori education -- Introduction to Part II -- Ch. 5. 'Our M�aoris': Reports on M�aori education (1960-2000) -- Ch. 6. 'We're all New Zealanders': Processes of consultation in M�aori education -- Ch. 7. 'Tangata whenua, Tangata Tiriti': Institutional marae -- Ch. 8. 'Our Pakehas': The onward rise of M�aori medium schooling -- pt. III. Place and the politics of wh�anau, hap�u, iwi and M�aori education: education for all. -- Introduction to Part III -- Ch. 9. He K�oingo mo te Tuakiri Tangata -- A hunger for identity, meaning and self-worth.
Review: "It is relatively easy to critique the New Zealand education system and show how inequalities in the treatment of M�aori students have gone on for generations, to the extent that M�aori justifiably perceive the system as being inherently biased against them. It is far more difficult to explain why M�aori, despite their warrior heritage, persist in seeking out compromise positions with a dominant mainstream, or how they can do this without allowing a kind of refining or 'thinning out' of what it means to be M�aori. The slogan popularised in the mid-1900s, following Sir Apirana Ngata's familiar aphorism, 'E tipu e rea' - reinterpreted as 'we want the best of both worlds' -- has not diminished in salience, and indeed may even have taken on a more strident note in the contemporary form 'we demand the best of all worlds'. This is a story about what it feels like to be a M�aori in an education system where, for more than a century, equality, social justice and fairness for all New Zealanders has been promised but not adequately provided. It was not until the late 1970s and early 1980s that ordinary M�aori in a few key communities throughout the country courageously stepped outside the P�akeh�a system and created an alternative M�aori system in order to whakamana (enhance) their own interpretations of what it means to achieve equality, social justice and fairness through education. The question now is, what has the dominant mainstream education system learned about itself from the creative backlash of the M�aori 'struggle for a meaningful context', and what is it going to do to address the equally important question of 'what is an education for all New Zealanders?'."--Publisher's information.
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Reprinted 2011.

Includes bibliographical references (pages 290-307) and index.

pt. I. Framework for analysis -- Introduction to Part I -- Ch. 1. M�aori identity: being, learning, living -- Ch. 2. What counts as education: scholarship, philosophy, ideology -- Ch. 3. What counts as M�aori education: socialisation, education, dialectic relationships -- Ch. 4. Mediating structures in M�aori education: connectedness, consent, control -- pt. II. Mediating structures in the development of M�aori education -- Introduction to Part II -- Ch. 5. 'Our M�aoris': Reports on M�aori education (1960-2000) -- Ch. 6. 'We're all New Zealanders': Processes of consultation in M�aori education -- Ch. 7. 'Tangata whenua, Tangata Tiriti': Institutional marae -- Ch. 8. 'Our Pakehas': The onward rise of M�aori medium schooling -- pt. III. Place and the politics of wh�anau, hap�u, iwi and M�aori education: education for all. -- Introduction to Part III -- Ch. 9. He K�oingo mo te Tuakiri Tangata -- A hunger for identity, meaning and self-worth.

"It is relatively easy to critique the New Zealand education system and show how inequalities in the treatment of M�aori students have gone on for generations, to the extent that M�aori justifiably perceive the system as being inherently biased against them. It is far more difficult to explain why M�aori, despite their warrior heritage, persist in seeking out compromise positions with a dominant mainstream, or how they can do this without allowing a kind of refining or 'thinning out' of what it means to be M�aori. The slogan popularised in the mid-1900s, following Sir Apirana Ngata's familiar aphorism, 'E tipu e rea' - reinterpreted as 'we want the best of both worlds' -- has not diminished in salience, and indeed may even have taken on a more strident note in the contemporary form 'we demand the best of all worlds'. This is a story about what it feels like to be a M�aori in an education system where, for more than a century, equality, social justice and fairness for all New Zealanders has been promised but not adequately provided. It was not until the late 1970s and early 1980s that ordinary M�aori in a few key communities throughout the country courageously stepped outside the P�akeh�a system and created an alternative M�aori system in order to whakamana (enhance) their own interpretations of what it means to achieve equality, social justice and fairness through education. The question now is, what has the dominant mainstream education system learned about itself from the creative backlash of the M�aori 'struggle for a meaningful context', and what is it going to do to address the equally important question of 'what is an education for all New Zealanders?'."--Publisher's information.

In English with some M�aori.

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