Te Whāriki draws on critical theories to support its vision of an “inclusive curriculum” for all children and whānau through effective curriculum design and teaching (Ministry of Education, 2017, p 13).  

Critical theories highlight that many children and whānau – due to factors such as gender, race and ethnicity, disability, learning needs, family structure and values, socio-economic status, religion, and perceived norms – do not have equitable access to the opportunities and resources in their communities that lead to educational success. Critical theories analyse the causes of such disparities and challenge them as unjust.  

The concept of systemic inequities is important in a critical theories perspective. These occur when social systems (for example, the legal system, the economy, the education system, religions, class structures) have in-built biases that disadvantage some children and whānau and advantage others.  

Systemic inequities are often not noticed by people who are advantaged by these systems. They happen at both the level of language, interaction and practice in the early learning service and the level of organisations, policies, law, and other social systems that we live, work and learn in.  

Critical theories encourage us to question our assumptions, beliefs, and practices that may privilege, marginalise, judge, include and exclude individuals and groups (Gordon-Burns, Gunn, Surtees, & Purdue, 2020, p. 18). Otago University Professor, Dr Alex Gunn, uses the analogy of gazing at an object through different faces of a geodesic dome to explain how critical theories support us to think things through from multiple perspectives. 

Shifting our gaze and perspective by looking through the different faces on the geodesic dome helps us to understand the voices and experiences of children and whānau often marginalised in teaching practice and curriculum design and ask how these things may affect children and whānau differently. Pretending to maintain an uncritical or neutral stance may perpetuate a ‘hidden curriculum’ that reinforces advantage and inclusion for some children and whānau and disadvantage and exclusion for others. 

Critical theories are reflected in the principles of Te Whāriki, the examples of practices sections of Te Whāriki under each strand, and the obligations of kaiako to uphold children’s mana and rights and points of view from the earliest age. For example, The Mana tangata I Contribution strand recognises and honours te Tiriti o Waitangi and is grounded in the Kaupapa Whakahaere I Principles of Te Whāriki. Embracing inclusion and equity, this strand is about cultivating an environment where the mana of every mokopuna is recognised and upheld, and all children are empowered to learn alongside others through meaningful experiences. 

The ‘A curriculum for all children’ chapter of Te Whāriki reflects a critical theories perspective by setting out “expectations of inclusive and responsive practice that acknowledges diversity” (Ministry of Education, 2017, p. 12). In practical terms, this means taking steps to identify, reduce or eliminate barriers to learning and participation, including physical, social, and conceptual barriers for children and whānau.  

Te Whāriki recognises that Aotearoa New Zealand is a diverse society and population, and that children now grow up in an interconnected world marked by rapid social change. This social change includes: 

• shifting social norms in relation to gender and sexuality 
• use of digital communications and devices 
• the rise of social media 
• calls for the prevention of bullying and violence 
• addressing the challenges of climate change 
• calls for the elimination of systemic racism and discrimination. 

Te Whāriki emphasises the knowledge, skills, dispositions, and attitudes that support children to be confident and capable learners in this context. Adopting a critical theories lens opens opportunities for kaiako to better ‘hear’ the voices of marginalised children and whānau and progress calls for social inclusion in action. 

Supporting social inclusion in action requires kaiako and leaders to be reflective about their ways of being and acting (e.g., their background, position in society, values, beliefs and practices) as they engage with children and whānau, and other kaiako who may be different from them. “Reflective practitioners are able to think about the impact of their own beliefs, values, biases, and emotional wellbeing and to ensure that these don’t create barriers to relationships and effective practice.” (Ministry of Education, p. 18). This kind of self-reflection is often called critical reflexivity in the literature.  

Teaching practice regularly involves making spontaneous ‘minute-by-minute’ decisions and judgements, which have an impact on the lives of children and whānau, and other kaiako. These are shaped by habitual ways of thinking and acting that reflect (and sometimes go against) our history of family and cultural experiences, and the communities and societies of which we are a part. 

Understanding this is important because over time our teaching decisions and practices can reflect habitual ways of thinking and acting that may negatively affect others. “When we examine our values and beliefs and how these influence our responses to children and whānau, we are more likely to develop positive, inclusive solutions co-constructed with whānau” (Ministry of Education, 2020, p.19). 

Developing kaiako as reflective practitioners can be confronting, and it takes practice. It is best done with others through regular, supportive discussion in a safe and non-judgemental environment. Kaiako can begin the process of becoming reflective practitioners by: 

• reflecting on the knowledge, values and experiences that they bring to practice 
• identifying how their experiences and position in society (e.g., family history and experiences, ethnicity, gender, class) affects their perspective, and may unintentionally contribute to prejudice, discrimination, and bias in relation to the children and whānau in their service. 

Kaiako can also use the supporting social and emotional competence: self-assessment tool in He Māpuna te Tamaiti to support their development as reflective practitioners in relation to social inclusion & action. 

Your service may want undertake an internal evaluation using Kōwhiti Whakapae Social Inclusion & Action. This describes the importance of, and provides strategies for implementing and reviewing the following practices to support kaiako, children, whānau and the community build skills related to social inclusion & action: 

• Belonging and inclusion: Ensure everyday kaiako talk, interactions, and play promote belonging and inclusion for everyone.  
• Collaboration and contribution: Provide experiences where children work together towards group wellbeing and learning, and celebrate each other’s unique contributions. 
• Considering multiple perspectives: Support children to consider their experiences and learning through different or multiple perspectives. 
• Fairness and prejudice: Talk openly about fairness and prejudice, equity and justice supporting children to advocate for themselves and others. 
• Social conflicts: Support children to resolve social conflicts while also addressing words or actions that may be intimidating. 
• Advocating and supporting: Foster children’s awareness of others and appropriate ways to advocate and support. 
• Connecting with Papatūānuku: Engage mokopuna in things such as re-using, recycling waste, gardening and experiences in nature to foster connection with Papatūānuku. 
• Ngā tangata and te taiao connections: Create opportunities for mokopuna to learn about mana whenua and the relationship between ngā tangata (people) and te taiao. 

The section of Kōwhiti Whakapae Social Inclusion & Action that may be most helpful for beginning internal evaluation is Lay the groundwork, but ongoing review and internal evaluation is encouraged. So, with Social Inclusion & Action, you may want to use the Notice & Recognise and Respond sections too as part of ongoing internal review. 

This series of learning stories shows Jonas’ playcentre journey exploring his gender identity and the differences that occur for him once kaiako engage with the Social Inclusion and Action area of Kōwhiti Whakapae during an internal evaluation. Learning stories are written by Jonas’ mum, the centre facilitator, and other parents. As you read the stories, the highlighted comments provide more information about the connections between learning story content, 'Te Whāriki' and Kōwhiti Whakapae. Read more about Jonas' Identity