return conversation could use gesture, sounds, words or sentences. ● Un-interrupted play – As Kaiako engage in play moments, it is important that they inform actions with knowledge of tamariki, and evaluate when to step in and when to step out. Play provides tamariki with opportunities to develop peer relationships, try out new roles and practice developing skills. During play kaiako can model oral language skills, position themselves as players, extend thinking through comments and wonderings i.e. ‘I wonder what would happen if…’. ● High-level questions – Kaiako can support the development of critical and deeper thinking skills though presenting problems for tamariki to resolve, modelling thinking out loud, proposing and extending ideas, supporting tamariki to draw on previous knowledge and experiences to identify new ideas and resolutions to problems (Hadley, et al, 2023). They experience the stories and symbols of their own and other cultures ● Celebrating home language and culture – “Language and culture are inseparable” (MoE, 2017, p. 42). Tapasā (MoE, 2018) and Tātaiako (Education Council, 2011) express the importance of kaiako valuing their own culture and language before they can value and support that of others. From here, kaiako can work with tamariki and whānau to listen to their aspirations and work in partnership to implement and revisit these regularly. ● Te Tiriti o Waitangi - Within Aotearoa New Zealand, kaiako uphold their commitment to practice and develop their use of te reo Māori as part of The Standards for the Teaching Profession. Kaiako need to actively incorporate te reo, te ao, and ngā tikanga Māori into their daily practice to support and affirm this for ngā tamariki as part of the everyday curriculum. ● Partner with whānau - Kaiako need to ensure that they are working with whānau to affirm home language and culture within the space in respectful ways. This includes discussion on funds of knowledge of what tamariki know in their home language and how this could be represented within the learning space to enhance the mana of the tamaiti. ● Print rich environment – Including and having knowledge of cultural symbols and patterns such as kowhaiwhai and tapa for tamariki to make connections between their own and others cultures. Ensure you talk first with whānau to ensure this is respectfully implemented and reflects how they would want these displayed. They discover different ways to be creative and expressive ● Word play – Tamariki enjoy experimenting with language and words; Kaiako can encourage this through rhyme and drawing tamariki attention to different sounds i.e. super duper, bees knees or higgledy piggledy. ● Story telling – Story telling provides rich opportunities for tamariki to develop skills in being creative and expressive, whether they are engaging as recipients of the story or active participants. Davis (2020) describes helicopter story telling as the practice of encouraging tamariki to tell their own stories and engage in play acting the stories out. She explains that this strategy empowers tamariki to tell their own stories, be play actors, listeners and active participants. ● Music and songs – Waiata helps tamariki in developing sound discrimination, recognise rhythm and provides opportunities for repetition in the learning of additional languages (MoE, 2020). Through waiata and music experiences kaiako can facilitate the learning of concepts such as quiet and loud, fast and slow, way up high, way down low, in front, and behind. ● The environment as the third teacher – Kaiako can foster tamariki engagement in creativity and expression through providing an environment with access to open ended materials for endless exploration, experiences that reflect tamariki culture and identity, provocations and play opportunities that respond to observed interests and parent aspirations. The practices above are just a start. It is important that kaiako continue to engage and upskill through regular professional learning as implementing a responsive and intentional curriculum requires knowledge and relationships. McLachlan (2019) References: Davis, E. (2020). Helicopter storytelling. He Kupu, 6(3). 3-7. Education Council New Zealand–Matatū Aotearoa. (2011). Tātaiako: Cultural competencies for teachers of Māori learners. Author. Hadley, E. B., Barnes, E. M., & Hwang, H. (2023). Purposes, places, and participants: A systematic review of teacher language practices and child oral language outcomes in early childhood classrooms. Early Education and Development, 34(4). 862–884. https://doi.org/10.1080/10409 289.2022.2074203 McLachlan, C. (2019). The promise of Te Whāriki (2017) Insights into teachers’ and leaders’ perspectives on teaching, learning, and assessment of literacy in the revised curriculum. Early Childhood Folio, 23(2). 3-8. https://doi.org/10.18296/ecf.0068 Ministry of Education. (2017). Te whāriki: He whāriki mātauranga mō ngā mokopuna o Aotearoa early childhood curriculum. Author. Ministry of Education. (2018). Tapasā: Cultural competencies framework for teachers of Pacific learners. Author. Ministry of Education. (2020). Talking together, te kōrerorero. Author. Woodgate, F., & Bracefield, C. (2020). Early literacy and the teacher’s role. He Kupu, 6(3). 14-19. recognises the impact that knowledgeable kaiako can have for the oral language and literacy outcomes for tamariki, citing that learning and understanding is stronger for tamariki when kaiako weave this into learning experiences and know how to support progression in these areas. Tamariki learn what is important through their interaction with the world around them and it is the responsibility of kaiako to provide a rich environment that supports tamariki to be able to interpret and create meaning through engagement in a range of oral language and literacy experiences. July 2024 { 37 }
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