The Treaty of Waitangi and Early Childhood Education

Running head: THE TREATY OF WAITANGI AND LEARNING
The Treaty of Waitangi and Early Childhood Education
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TE TIRITI O WAITANGI 2
PART A: ESSAY
Introduction
Te Tiriti o Waitangi was put in place in 1840 with 500 Māori leaders and British Crown
representatives as signatories. Witnessed by more than 200 locals the Treaty comprised of
The English and Maori texts and principles (State Services Commission, 2005).
Controversies over the translation of the treaty indicate variations in the English and Maori
meanings. For example, in Article 2 translations for “Rights and duties” is “tikanga”
translated means ‘customs’. The reason for the treaty was to design principles for the New
Zealand constitution that would accommodate both natives and non-natives. The text formed
meaningful interpretations for effective partnership through obligations between the involved
parties. The treaty gave a guide on how to address the grievances of the Maori people in New
Zealand through active protection in a process of setting up a British Colony. As part of the
foundation of the New Zealand education system, the Treaty supports principles that lay the
foundation for childhood education. Through student-centred learning, it encourages
inclusivity in biculturalism in order to encourage all learners from native and non-native
communities to participate and thrive (Ministry of Education, 2012). Although embedded in
the curriculum, the principles should also reflect in teaching practice within the schools.
Key Promises in the Treaty
The treaty of Waitangi the treaty addressed claims of injustices against the Maori
communities (Orange, 2012). Addressing equity the treaty supported a bicultural environment
in which the English and Maori could co-exist with each other. Historical injustices saw one
community (The English) emerge as the dominant in New Zealand. This meant economic,
social, cultural and political superiority. The partnership was a critical element in the Treaty
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TE TIRITI O WAITANGI 3
because it encouraged giving opportunities to all in good faith. Sharing a country in good
faith meant protecting the interests for mutual benefit. Autonomy in economic, social and
political spheres supports the growth and development of all communities across generations.
Adherence to customs and laws is one way of enhancing this mutual benefit. Constitutional
amendments support this through the national involvement of the two groups (Walker, 1996).
Education and power in the New Zealand history feature Aotearoa Maoris struggle for a just,
equal and independent system. Across centuries, this struggle has reflected on the Waitangi
Treaty as the foundation for the endless struggle to achieve self-determination.
How relevant is this to the early childhood education?
Claudia Orange (2004, p. 193-196) gives an account of the treaty with challenges depicting
the key players in the education sector. In support of Orange's ideas, Education Acts
acknowledge the Waitangi treaty by consulting with the communities in order to design a
school system that acknowledges the parties. It supports a bi-cultural system and the use of
clear language for the implementation of the treaty. Engaging communities in curriculum
development includes the use of bilingual teaching techniques at the preschool level in order
to ensure that the school system balances. The use of bilingual learning in basic subjects is
one way in which school systems implement biculturalism. The government funds and
encourages projects that incorporate a Maori speaking environment. Literacy in preschool
encourages the classroom strategies that provide opportunities for cultural development
among learners. Vocabulary development using Maori terminologies is one strategy that
supports English Language Learner (ELL) children. Engaging students in social interaction
with the non-natives calls for group activities that encourage them to speak their local
language (August & Shanahan, 2017). Language has an impact on literacy development and
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