Pulling The Mat Out From Under The Early Childhood Education (ECE) Sector

Minister David Seymour has proposed removing many regulations from the ECE sector, including criteria that an ECE service “acknowledges and reflects the unique place of Māori as tangata whenua”.

As a lecturer in Early Childhood Education (ECE) and a fully qualified and registered ECE kaiako/teacher, I find this suggestion alarming.

It signals a move toward the erasure of Māori culture, language and identity as critical aspects of Te Whāriki (the ECE curriculum of Aotearoa New Zealand). It represents a resurgence of the attack on Māori culture, language and rangatiratanga that we have seen repeatedly from this current government coalition.

The acknowledgement of the unique place of Māori as tangata whenua is of critical importance to Te Whāriki. Te Whāriki is not just a curriculum. It is a vision for a socially just education that is grounded on Te Tiriti o Waitangi concepts. To this end, Te Whāriki is committed to ensuring that “te reo Māori not only survives but thrives”. In addition, the legal framework and obligations within Te Whāriki do not stand alone, but are interconnected with a wide range of legislative requirements that acknowledge Māori as Mana Tangata and Te Tiriti o Waitangi partnerships for learning.

The legacy of colonial domination and erasure of te reo Māori and culture is being stealthily reenacted in this attempt to remove the acknowledgement of “the unique place of Māori as tangata whenua” from Te Whāriki.

Seymour’s proposal is based on a neoliberal ideological position of market deregulation rather than knowledge of ECE in Aotearoa New Zealand. Politicians do not necessarily have any background or knowledge of education, let alone ECE. It is confounding to read of Seymour’s proposals, when they are clearly decontextualised from knowledge and understanding of Te Whāriki. They are also indicative of a lack of appreciation regarding the complexity of both the ECE sector and Te Whāriki.

Te Whāriki (meaning woven mat) is a metaphor for the ECE curriculum and represents a place for all people to stand. Seymour’s proposals quite simply pull the whāriki / mat (excuse the pun) out from underneath the ECE sector.

Te Whāriki is globally acknowledged for its inclusive and socio-cultural character. It is a curriculum of open-ended possibilities that allows each service, or centre, to weave in the voices, cultures, identities and aspirations of local communities. It is focused on ensuring all cultures are included and welcomed; that identity is foregrounded.

Despite these basic premises of cultural inclusivity, Seymour has also suggested the removal of criteria that the curriculum “respects and supports the right of each child to be confident in their own culture”. Yet, children’s well being and sense of belonging – integral aspects of Te Whāriki – are premised on having their culture respected and recognised.

Early childhood teachers know that children do not learn in a vacuum. Rather they learn by participating and contributing; expressing their interests and following play urges. Experienced teachers know that child-led learning empowers children to express themselves authentically and this means foregrounding culture. We welcome whānau and their culture and aspirations for their children.

It is essential that Te Whāriki affirms the cultures, languages and identity of children and wider whānau. These are the foundation on which the curriculum rests.

Te Whāriki has, since its inception in 1996, been a bi-cultural and grassroots curriculum that involved broad and deep consultation with diverse groups across the ECE sector. Seymour’s slash and burn proposals stand in stark contrast to this process.

We have an ethical responsibility to maintain and ensure that the unique stories of Aotearoa New Zealand are interwoven with each ECE service’s localised curriculum and sociocultural contexts. Tangata Whenua and Te Tiriti o Waitangi concepts and social justice values are essential elements within high quality explicit, intentional teaching and planning practices. They are integral to professional ethics and standards of all kaiako/teachers.

Seymour also proposes that the requirement to have adult-sized toilets in ECE centres is removed. This is preposterous and demeaning to kaiako/teachers. The idea that an ECE centre does not have to provide basic hygiene facilities for adults demonstrates the lack of respect Seymour is demonstrating toward the ECE sector.

The ECE sector in Aotearoa New Zealand has long had to fight for recognition of its significance. We will weather this storm and stand up to this attack on us. We maintain that Te Whāriki is a place for all people to stand and welcome robust dialogue with Seymour on his proposals.

What we will never do, however, is to give up our whāriki/mat or allow it to be trampled all over.

Dr Lynley Tulloch is a Lecturer at Auckland University of Technology (AUT) teaching on the Master of Teaching and Learning (Early Childhood Teaching) programme. The opinions expressed are the author’s own and not on behalf of AUT

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