UNDERSTANDING MAORI PUPILS

Press, Volume CVI, Issue 31231, 1 December 1966, Page 20

UNDERSTANDING MAORI PUPILS

IMr

D. G. BALL,

chairman of

the Maori Education Foundation in his Annual Report]

The relatively poor achievement in school of Maori children by comparison with European children of similar socioeconomic background suggests that, for the Maori child, there are other factors, distinct from those of an economic or social nature, which have a bearing on his educational progress. This assumption appears to be confirmed not only by much overseas research which identifies as the dominant factor in the growth and development of a people that people's culture rather than its genetic endowment, but also by an historical examination of Maori-pakeha relationships.

Prior to the 1860 s and the Maori wars, the Maori was respected as a valuable member of the new community. He rapidly acquired many of the introduced skills and occupations and established himself in a strong economic position. Both he and his way of life, his culture, were respected. After the wars, in which he suffered severe psychological setbacks, the position was reversed. He had been driven from his position of equality, his way of life was felt to be of little value by the dominant culture, and he withdrew; with a consequent and severe drop in socio-economic status. It is an undoubted fact that, since that time, Maori culture has proved stronger than the good intentions of the school. We now know that the Maori child's “Maroiness” is his greatest handicap when he

'seeks to understand and to te [understood by teachers and [school authorities of an alien culture. Most Maori children, when introduced to formal education as provided for them in this country, carry out not only the severe limitations characteristic of those who come from a background of low social status and poor economic conditions but. more important, a different cultural upbringing. In one respect, however, the Maori child suffers no disadvantage. His intelligence is not in question, although it must be admitted that his poor achievement in school has tended to obscure this fact. Unfortunately for the Maori people, their culture has proved of little practical importance in a world dominated by a different culture which is so much stronger in numbers, in materialistic aims, and in its position as the governing authority. The predominant culture has been self-sufficient in its complexity and has felt little need to make concessions. On the other hand, Maori culture, strong in its traditional aspects and its selfsustaining power, has found itself largely unwanted and ignored by non-Maori people.

The crucial factor in the regeneration of the Maori people, which it has taken the Government and people of New Zealand over one hundred years to appreciate, is that a people cannot be divorced from their cultural roots. They are the living embodiment of their racial background. It is inevitable, there-

fore, that when confronted with a different culture, they [will be most sensitive to the ! manner in which their herediitary way of life and values i are regarded and will resent any denigration of them. Should their culture continue ' to be ignored, or, what is even .worse, be considered a handicap in their endeavours to adjust to the dominant culture, they will, as a people, lose heart.

This is the position of our Maori people today. It is in sharp contrast to their behaviour in a purely Maori setting such as a tangi, where the Maori personality continues to be expressed with vigour, decision, and authority. To the observer, the contrast is startling and should give food for thought In one situation, confidence in rituaL in speech, in the expression of opinion, and in the recognition of individual status and dignity: in the other situation, diffidence, withdrawal, and uncertainty. ... Not only Maori education, but the stability and welfare of New Zealand depends on the restoration of his faith in his inherent equality. After long years of withdrawal and insecurity this is going to be most difficult to achieve.

Of course, considerable progress has been made. Today, many Maoris have come to understand the complexities and drives of the European way of life and are fully adjusted to them. The great majority, however, are still withdrawn and insecure and their regeneration will depend to a great extent on the inspira-

tion. leadership, and example of their own people. Traditional leaders such as Sir Apirana Ngata and Maui Pomare have long been a source of inspiration to the Maori. The importance of men such as these is recognised and they will remain among the great names in New Zealand history. Now, however, there is a special need for men and women of our time whose qualities or achievements are such that their examples can give heart and inspiration to those who know them. The work of the late John Waititi is an outstanding example of what a dedicated and informed Maori can do for his own people. Without such leadership all other efforts may be less than fully effective. Such major organisations as the New Zealand Maori Council and the Maori Women’s Welfare League, both in a position to demonstrate their effectiveness in the new world and their ability to compete on equal terms with the pakeha, will also play their part in this respect In the schools, the Maori child's feeling of inadequacy and strangeness can best be overcome if all teachers recognise that an understanding of the heritage of the Maori child is essential if the processes of formal education are to be effectively implemented. In the classroom, this sensitivity to, and appreciation of, the peculiar needs of the Maori child are rapidly improving. With this better understanding will come a more realistic appraisal of the Maori child’s potentialities.