MAORI STUDENTS WITH SPECIAL ABILITIES
TIMU NIWA
Awapuni Primary School

The concept of special abilities from a Maori perspective differs markedly to that of a Pakeha/European view of giftedness. Despite recent trends toward a more inclusive and broadened concept of giftedness, a prevailing utilitarian attitude seems to be reflected in educational policy and practice. Reid (1992) states that individuals with exceptional talents, which can be utilised in the service of technological progress, economic advancement and computer "know-how", are highly prized by New Zealand's dominant culture. This is in direct contrast to a holistic view of giftedness in Maori culture where inter-personal relationships and aspects of spirituality are highly prized and emphasised. It is purported that Maori do embrace these goals, yet also incorporate notions of manaakitanga and whanaungatanga into their concept of giftedness.

This article attempts to examine some of the main issues surrounding this dichotomous view of giftedness and how educators should appropriately respond to it through educational policy and practice. It will necessitate educators of the gifted to reflect on their own views of giftedness and question whether they are as wide and liberal as they may think. The terms "giftedness", "talented" and "special abilities" will be used synonymously throughout the body of this paper.

Ahakoa iti he pounamu.
Though the gift may be small
it is something precious.

Concepts of Maori talent and multicultural issues are becoming of increasing concern for educators of children with special abilities (McAlpine, 1993). One reason for this rising concern is highlighted in overseas research which shows that culturally diverse learners are under-represented in programmes for the gifted (Clark, 1997; Frasier, 1992; Van Tassel-Baska, Patton & Prillaman, 1991). Another reason, in line with the first, is that Maori students are at special risk of not even being identified or recognised as gifted (White, 1994). There is also growing interest in developing culturally appropriate ways of identi tying gifted Maori students and in providing effective programmes to extend the talents and abilities of Maori students in ways that reflect and support their cultural heritage (Education Review Office, 1998). The final reason for this increased concern for knowledge about Maori talent stems from the notion that giftedness is a cultural construct. As Bevan- Brown (1996) states, a culture's perception of special abilities is shaped by all its beliefs, customs, needs, values, concepts and attitudes. It is with this in mind that one must take into account the idea that the predominant Pakeha/European view of giftedness in New Zealand differs markedly to the view of giftedness and talent conceived by Maori (Reid. 1992).

A DIFFERENT VIEW OF GIFTEDNESS

Different cultures manifest giftedness in different ways. It is believed that notions of giftedness are culturally constructed and therefore vary according to cultural norms and expectations (Education Review Office, 1998). So it needs to be said that the predominant Pakeha/European concept of giftedness may in fact differ from any Maori concept.

In the United States of America, Clark (1997) shows that African-American gifted children confound those who attempt to identify and nurture their talents. Torrance (1974) gives good reason to this point by stating that children from culturally different groups possess skills, concepts and information that many of their teachers have never had the opportunity to learn or understand.

Here in New Zealand, Reid (1992) suspects that Pakeha and Maori/Pacific Islanders do not necessarily conceive of giftedness and talent in the same way. The prevailing Pakeha conception of giftedness is firmly at the utilitarian/academic end of the scale, placing value on talents which are useful, marketable and which perform in a strictly functional way. Maori attitudes, beliefs and values about so many things pertinent to giftedness diverge from those held by the European (Reid, 1992). Within 'a Maori gifted' construct, great emphasis and value is placed on working co-operatively with others (Cathcart & Pou, 1992), achievement is whanau-based (Milne, 1993) and aspects of spirituality and inter-personal relationships are highly prized within a Maori gifted construct (Bevan-Brown, 1993).

The recent Education Review Office (1998) publication reiterates this point and notes that varying identification strategies and programmes, which are used for the gifted in a Pakeha/European context, may not be suitable for those from different cultures. To overcome this, Torrance (1974) suggests that teachers and educators alike should learn more about the way in which culturally different students express their gifts and talents. It is paramount for New Zealand educators of the gifted to know and understand the dimensions of a Maori concept of special abilities so as to fully cater for their learning needs in gifted programmes.

Hurtubise (1991) points out that in New Zealand, the concept of special abilities that is accepted, encouraged and provided for is based on the needs and values of white middle-class males and does not take other cultural or female perspectives into account. The majority of teachers are themselves middle-class, monolingual, monocultural European who work in a predominantly ethnocentric education system (Reid, 1990). It is clear to see that there are in fact different points of view in regards to the concept of giftedness between Maori and Pakeha. These points will be examined later. However, to help all teachers identify and nurture gifted and talented Maori students, we need to come to see a fresh perspective of the concept of special abilities within Maori culture (Reid, 1992).

A MAORI CONCEPT OF SPECIAL ABILITIES

It has already been mentioned that a Maori concept of giftedness is holistic and humanistic in orientation. In recent times, an increasing amount of research has been carried out in search of a Maori view of gifted values, behaviours, characteristics, attitudes and traits. The most prolific writer/researcher on the issue has been Jill Bevan-Brown (1993,1994,1996). Bevan-Brown's Masterate work (1993) has led the way in the consideration of possible traditional and contemporary Maori concepts of special abilities. A number of things were found through her interviews with Maori people about the concept. Common themes included the idea that gifted Maori people had humble beginnings, they had dogged determination to succeed despite much adversity and their spirituality and their commitment to Maori people and Maori causes was noted. Bevan-Brown came up with a wide range of abilities and qualities that underpin a Maori concept of special abilities. These include the following:

• spiritual
• cognitive
• affective
• aesthetic
• musical
• psychomotor
• social
• artistic
• intuitive
• creativity
• leadership
• cultural abilities and qualities
• service to others

One difference between a Maori and a Pakeha concept of giftedness is that a Maori concept regards individual talent as corporately owned by the entire group. As one interviewee stated,

The talent in a person is the talent you see encapsulated in that individual, but it is a talent that belongs to the group and that's the difference (Bevan-Brown, 1993; pi 22).

Reid's earlier writing (1992) tends to parallel a lot of Bevan-Brown's work by propounding that Maori conceptions of special abilities include characteristics which are more people-oriented, involving close inter- personal relationships and aspects of spirituality. Doidge (1990) suggests that Maori students should have the chance to develop talent and gain recognition for displaying abilities in areas, which are explicitly Maori. Waiata, haka, poi and even guitar playing, are all recognised as Maori things and are perceived as things which should be accomplished.

Bevan-Brown (1993) wisely concludes that, the concept of Maori special abilities she propounds is only a concept. She does not claim that it is the Maori concept of special abilities. The question to ask now, with considerable and compelling evidence supporting a Maori concept of special abilities, is what hinders Maori children from being included in gifted programmes and what other problems arise out of having a Maori concept of giftedness made known in a largely Pakeha/Eurocentric education system?

ISSUES AROUND A MAORI CONCEPT OF SPECIAL ABILITIES

Differences in concepts of special abilities between Maori and Pakeha have already been highlighted. But, in essence, this is only the initial "stone throw into a pool of water." Much wider waves have been felt which stem from these diverging views of giftedness.

A number of identification procedures used in New Zealand schools have shown to be culturally inappropriate for gifted Maori students. Reid (1990,1992) criticises a number of traditional identification methods and deems them to be inadequate in identifying gifted Polynesian students. Included in his critique are educational and psychological testing. He perceives them as culturally-loaded and discriminating against those who do not fully participate in the dominant culture. He believes that parent identification would only be effective if the parental view of giftedness was compatible with the view of the school. Reid also claims that self-identification causes problems of whakama within Maori students and it is not part of Maori culture to 'blow one's own trumpet'. Bevan-Brown (1993) supports this by arguing that self-nomination for extension programmes is an ineffectual e ineinoJ to use with Maori children.

Another wave in the pool of water is the notion that gifted programmes tend to reflect a Pakeha/European concept of giftedness. Withdrawal programmes and streaming practices cause many Maori students with special abilities to be separated from their friends (Bevan-Brown, 1993). This contradicts the Maori view of one's talents being used for the benefit of the group. Maori students are being moved out of their own peer group and are asked to display their gifts and talents with age roup that they have no aroha-ki-te-tangata ties with. To many Maori students with special abilities, these gifted education provisions isolate them from their culture (Bevan-Brown, 1993).

Gifted provisions and programmes in New Zealand have shown to be monocultural in orientation. Studies have shown that programmes for the gifted and talented do not necessarily embrace any Maori dimension and Maori students with gifts are often excluded (Dale, 1988; Doidge, 1990; Reid, 1990).

Another issue, which is highlighted by almost all who have researched Maori students with special abilities, is teacher education. The aforementioned Maori concept of special abilities may come as a surprise to a number of school teachers. Understanding Maori needs, values, attitudes and characteristic traits is necessary to ensure that Maori students' learning needs are met. Reid (1990) believes that if teachers are to recognise talent amongst culturally different students, there will need to be a conscious effort to suppress culturally determined prejudices and to consider other "foreign" or "alien" ways of thinking, feeling and doing. Concerns with identification procedures, programme appropriateness and teacher education, are paramount issues which need to be addressed if gifted Maori students' talents are to surface.

WHAT NEEDS TO BE DONE?

A review of the literature is necessary to examine what has been suggested in regards to how educators can more appropriately cater for the needs of Maori students with special abilities in New Zealand classrooms. First we need to address the problems associated with culturally inappropriate identification methods. Reid (1992) offers some solutions to the obvious misconceptions in gifted education. He believes that teachers need to learn to look at different ways to pick up the signs of giftedness and talent in students whose backgrounds differ from that of the majority culture. Bevan-Brown (1993) suggests that a wide variety of measures be utilised and a whanau-based nomination identification procedure be implemented. This supports previous cultural notions that talent and giftedness is a collective right and responsibility.

Gifted programmes have been highly critiqued for not being inclusive of differing concepts of special abilities. To ensure that programmes are more inclusive of Maori students' potential to surface, a number of suggestions have been provided. Bevan-Brown (1993) provides a summation of nine keys points as to how Maori talent can be effectively developed in schools.

1. Education should be culturally appropriate - Maori learning style favoured.
2. A positive teacher-student relationship is essential.
3. Learning should build on a strong foundation of cultural knowledge and pride.
4. The learning environment must be warm, friendly and flexible.
5. Co-operation between home and school is essential. A combined effort in raising the student together is needed for nurturance.
6. A broadened and flexible notion of curriculum is necessary.
7. Teachers need to be trained in Maori matters in general, and they need to learn about teaching methods particularly appropriate to Maori students.
8. Any outside expertise utilised for gifted programmes need to ensure that they are culturally sensitive and employ learning styles which are appropriate to Maori.
9. Schools must be well-resourced and students need to be exposed to good Maori role-models.

Reid (1992) maintains that the key to success in any education programme for the gifted is the teacher. He believes that pre-service and in-service training is necessary to help teachers alter any predetermined expectations related to identifying and nurturing talent among the culturally different. Teachers need to be rid of the notion that the gifted are a homogenous group and rather recognise that characteristics of the gifted are wide and varied. In developing Maori gifts and talents, a great deal of energy must be given to the support of the pupil's self-esteem, sense of personal value and specific cultural expression (Hurtubise, 1990). Cathcart and Pou (1992) agree with this notion of a warm and supportive environment, yet they also emphasise that teachers should come to value Maori culture, as students are more likely to display high levels of ability in skills which are valued by their culture. Torrance (1974) has offered the solution of getting culturally different students, and their families, to teach their teachers about things that they value. The hope is to see teachers come to an appreciation and knowledge of varying cultural views of giftedness and in turn more fully cater for the needs of gifted Maori students in New Zealand schools.

CONCLUSION

This paper has attempted to address some of the issues surrounding the notion of Maori students with special abilities. It encourages policy makers, educators and teachers to be aware of cultural differences in concepts of giftedness. It has propounded that a Maori view of special abilities differs quite significantly to the dominant Pakeha/European concept of giftedness. Maori do have a concept of special abilities which needs to be acknowledged, valued and understood by all New Zealand teachers and educators. Strategies and suggestions for improvement of the educational provisions for gifted Maori students have been outlined and will continue to be put forward by researchers in the field. Let us hope that the unique learning needs of Maori students with special abilities are appropriately identified and provided for in any educational programmes designed for them.

GLOSSARY OF TERMS

Aroha-ki-te-tangata: love of your fellow men/women
Haka: Maori war dance
Manaakitanga: help for fellow people
Poi: implement used in Maori action songs
Waiata: Maori song
Whakama: shy, embarrassed, ashamed
Whanau: extended family
Whanaungatanga: familiness

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