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      <title>Domain 2 Notes and Reflections by Kelsey Weber</title>
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      <pubDate>2023-04-15 00:44:51 UTC</pubDate>
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         <title>Reflections: Task 2</title>
         <author>kelseyweber1996</author>
         <link>https://padlet.com/kelseyweber1996/g341i6ikrixzkbx3/wish/2555068701</link>
         <description><![CDATA[<div>Reflections: Task 2</div><div>As I was reading Phillips and Higgin's (2015) article about growing up Māori, I found a lot of new learning and terms in there for me. In particular, "kāpo atua - The Māori blind gods and goddesses" (Phillips &amp; Higgins, 2015, p. 2).&nbsp;</div><div><br></div><div>Looking at the Social and Medical models of disability and the disability paradigm (Inclusion London, n.d.) concerning the Māori view was interesting. The way that Māori view those with disabilities as "to be Māori who happen to be kāpo" is admirable. They support the rangatahi for who they are. Māori believe that support is needed for their child to thrive however feel blessed with their child as who they already are.&nbsp;</div><div><br></div><div>As specialist teachers, who are culturally responsive, it is our role to share knowledge and good practice in the broader school context, specifically with Māori and Pacific learners. Phillips and Higgin's (2015) questionnaire to kāpo whanau made me consider ways to encourage Māori tikanga, the Māori view of disability vocabulary and the encouragement of resilience in the school. It is crucial that Māori feel valued as Māori and should not feel inferior. Phillips and Higgin's (2015) noted that kāpo Māori often felt culturally dislocated. All tamariki should feel strength in their identity, manaakitanga by adults that support them, and empowered to be successful.&nbsp;</div><div><br></div><div>A quote that stuck in my head from Phillips and Higgins's (2015) article was;</div><div>"Oppression of people with disability is enmeshed in a symbiotic relationship with cultural and racial oppression that colour the lenses through which people view the world."</div><div>The definition of manakitanga (Te Aka, n.d.) is "hospitality, kindness, generosity, support - the process of showing respect, generosity and care for others." As the reflective question in the module says, "Cultural responsiveness and manaakitanga (an ethos of care) lie at the core of inclusive education."</div><div>Two specific ways specialist teachers might draw on this concept in order to facilitate inclusive education for Māori/ Pacific students and ensure they have a sense of belonging are;</div><ol><li>To encourage all that work alongside kāpo Māori to use empowering language. Moving away from deficit, disheartening language and encouraging success to all learners.&nbsp;</li><li>To support whānau with the success of their child. In the questionnaire responses, too many whānau recognised the discrimination and unfair way they were treated. Māori whānau should always feel welcomed, supported, and respected.</li></ol>]]></description>
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         <pubDate>2023-04-15 00:46:09 UTC</pubDate>
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         <title>Notes from Phillips &amp; Higgins</title>
         <author>kelseyweber1996</author>
         <link>https://padlet.com/kelseyweber1996/g341i6ikrixzkbx3/wish/2555069243</link>
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         <pubDate>2023-04-15 00:47:48 UTC</pubDate>
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         <title>Using Paula Kluth&#39;s 4 Habits of Mind, engage in a conversation with a colleague or in the Kōrero forum, and critique your own practice by looking at the following questions in relation to a student who has complex needs:</title>
         <author>kelseyweber1996</author>
         <link>https://padlet.com/kelseyweber1996/g341i6ikrixzkbx3/wish/2578873870</link>
         <description><![CDATA[<div>My chosen ākonga is one that I taught when she was five as a New Entrant and now as a Year 5. In the years since I first taught her, she has been diagnosed as Autistic - however she does not know this. Her whānau have decided not to tell her. She understands her brother is but does not recognise it in herself. <br><br>The 'hand over' from the 2022 teacher was a lot of 'deficit' language. "She can't do this, she struggles with this etc. There was a limited emphasis on what she can do.<br><br>1. <strong><em>Have an open mind</em></strong><strong> -</strong> What did I learn about the student as an individual? During the first term, I had previous conceptions from the 2022 teacher however felt that the more I observed her, interacted, and assessed her, she was far more capable than I was told. I had an open mind and pushed her outside of her comfort zone. Throughout Term 1 I have noticed her friendship circle has increased, her de-escalation is quicker and self-managed.&nbsp;<br><br><br></div><div>2. <strong><em>See yourself as a learner</em></strong><strong> -</strong> What did I learn about my own teaching approach? I know that I have a relationship based approach to teaching and with this child in particular it was crucial. She relied on me to build a foundation of trust. I learnt about myself that I am more flexible with the outcome of work - she is very artistic.&nbsp;<br><br></div><div>3. <strong><em>See this as an opportunity to inspire your teaching</em></strong><strong>-</strong> What can I take from this that will improve learning for the other students in this class? My skills in knowing the child has helped me form a positive, constructive relationship with this ākonga. I can take this experience for further neuro-diverse ākonga when building relationships.&nbsp;<br><br></div><div>4. <strong><em>See yourself as an ally and advocate for the student.&nbsp;</em></strong>I think because I had such high expectations for her from Day 1 and chose to use agentic language with her, I saw progress. I find it incredibly unfair when teachers assume that children are not capable or are "naughty." It showcases they don't understand the learner.  </div>]]></description>
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         <pubDate>2023-05-04 22:20:51 UTC</pubDate>
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