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Paulo Freire

The Global Legacy

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Edited By Michael A. Peters and Tina Besley

This collection is the first book devoted to Paulo Freire’s ongoing global legacy to provide an analysis of the continuing relevance and significance of Freire’s work and the impact of his global legacy. The book contains essays by some of the world’s foremost Freire scholars – McLaren, Darder, Roberts, and others – as well as chapters by scholars and activists, including the Maori scholars Graham Hingangaroa Smith and Russell Bishop, who detail their work with the indigenous people of Aotearoa-New Zealand. The book contains a foreword by Nita Freire as well as chapters from scholars around the world including Latin America, Asia, the United States, United Kingdom, New Zealand, and Australia. With a challenging introduction from the editors, Michael A. Peters and Tina Besley, this much-awaited addition to the Freire archive is highly recommended reading for all students and scholars interested in Freire, global emancipatory politics, and the question of social justice in education.
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Chapter Thirty-Four: Entwining Three Threads: Working Within and Through a Culturally Responsive Pedagogy of Relations

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CHAPTER THIRTY-FOUR

Entwining Three Threads: Working Within and Through a Culturally Responsive Pedagogy of Relations

ITI JOYCE AND DAWN LAWRENCE

Kotahi te kōhao o te ngira e kuhuna ai te miro mā, te miro pango, te miro whero.

There is but one eye of the needle through which passes the white thread, the black thread, the red thread.

INTRODUCTION

Historical failures to address disparities between the academic achievement of Māori and Pākehā (non-Māori) students have had devastating outcomes for Māori in the wider context of New Zealand society. These educational disparities have resulted in generations of Māori being over-represented in negative indices including incarceration, unemployment, and poor health—symptoms of an oppressed people. However, Māori communities are no longer willing to accept that simply being Māori equates to failure and expect schools to be contexts where Māori students can enjoy and achieve education success as Māori. Our stories sit within this context; that of two women, both of whom are graduates of the New Zealand education system, both mothers, teachers and members of the Te Kotahitanga professional development team, but both with different cultural identities: one English and one Māori. For us, the whakataukī (proverb) used above at the opening of this chapter speaks of the way in which Pākehā (te miro mā) ← 529 | 530 → and Māori (te miro pango) can come together in a...

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