De bono's hats in a maori context
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Tool for teachers wanting to 'indigenise their practice'. de Bono's hats in a Māori context - uses tīpare and the creation story to contextualise teaching of the 6 modes of thinking.
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De bono's hats in a maori context
- 1. de Bono’s Hat in a Maori context- Ngā Tipare Learning Intention: by the end of this power-point ākonga will be able to; 1. Identify some concepts of thinking from a Māori world view(s) to de Bono’s thinking modes 2. Be able to apply ‘ngā tīpare to a relevant scenario By Karri-Ann Vercoe-Black 1
- 2. The brain is like a flash car – everyone's got one, but very few people know how to drive it very well. De Bono claims that the brain can be divided into six different modes of thinking. de Bono’s 6 thinking Hats concept By Karri-Ann Vercoe-Black 2
- 3. De Bono’s 6 Thinking Hats Concept When people are faced with a difficult situation that conflicts with what they believe should happen, they usually react in 3 ways; 1. Emotions 2. Helplessness 3. Confusion 6 Thinking Hats is a means to working through an issue in a Rational, Logical Manner A thinking tool kit that’s being used in classrooms, to board rooms of corporate life, and can be applied in relationships … “We owe it to de Bono to remind us that thinking is a skill and it can be developed” (Psychology Today) By Karri-Ann Vercoe-Black 3
- 4. Why Tipare? Aotearoa-NZ Education system historically “Whitewashing” our Māori tamariki ….producing “brown Pakeha” (Anne Milne, 2007, conference, TWoA) Mason Durie (2004) posits that Māori children don’t just come to school to learn about the curriculum, they come to school to learn about who they are as Māori (Conference, 2004) Tipare is an approach to redress both theseBy Karri-Ann Vercoe-Black 4
- 5. Pūrakau – storying a preferred ‘Māori learning style’ Creation stories for ‘te reo Māori’. Once taught, I have found the 6 tīpare useful in explaining visually the structure of essays - alongside TEXAS, SEXC models within high schools and Māori tertiary institutions that otherwise were not interesting to Māori learners Why the need for ngā tīpare? By Karri-Ann Vercoe-Black 5
- 6. Honours Treaty obligations for teachers, (Teacher standards/codes) by integrating stories ‘of old’ in a new way for the modern day classroom supports the view that “ Culture Counts” (Bishop et al, 2003) Note – stories shared in this presentation do not claim to represent ‘one Māori view’ as each tribal area has their own unique recount-understanding of the same idea’s and events that be respectfully considered with local Māori when teaching Māori history/legends. Tipare in a Maori Context… By Karri-Ann Vercoe-Black 6
- 7. Creation story: In the beginning was Te Kore…https://www.youtube.com/watch?v=P6q8E1laQjY By Karri-Ann Vercoe-Black 7
- 8. Mahi tahi – Collective activity Learning about ‘ngā tīpare’ ā Te Pōno’ de Bono’s modes of thinking in a Māori context is best done using a student centered topic that is; - Relevant to the learner - Challenges the learner to apply multi views - Invites respectful conversations irrespective of whether one agrees or disagrees with the topic/issue selected By Karri-Ann Vercoe-Black 8
- 9. • Emotions • Feelings • Hunches • Intuition Ruāumoko – personification of anger – that rumble in our bellies… Earthquakes and Volcano’s. Papatuānuku –Red tīpare By Karri-Ann Vercoe-Black 9
- 10. What do you KNOW? Facts? Whose fact?) What do you WANT to know? (Questions) What have you LEARNED? KAUPAPA /topic or Question RANGINUI – White tīpare learning inquiry cycle – fact finding – whose ‘actual fact’ By Karri-Ann Vercoe-Black 10
- 11. TAMANUITERĀ– Yellow tīpare Sheds light on a situation/idea. 1. What are the Good points? 2. Extracting benefits 3. Reasons why an Idea will work! By Karri-Ann Vercoe-Black 11
- 12. HINENUITEPO Black tipare 1. Bad points of an idea 2. Caution 3. Critically Assess: the weaknesses of a decision ‘ By Karri-Ann Vercoe-Black 12
- 13. TĀNEMAHUTA-Green tipare CREATIVE 1. Generate new Ideas 2. Suggestions to make something work 3. Solve problems By Karri-Ann Vercoe-Black 13
- 14. Where’s our thinking at? What thinking has been done? Where to next? ‘thinking about thinking - metacognition TANGAROA – Blue tipare By Karri-Ann Vercoe-Black 14
- 15. Summary from a Māori worldview… “Ma te huruhuru te manu ka rere” It’s by many feathers a bird can fly” Karri-Ann Vercoe-Black personal collection By Karri-Ann Vercoe-Black 15
- 16. Review: what is the Māori contexts for the following of de Bono’s Hats • The Six Thinking Hats (or modes) • The White Hat The White Hat calls for information known or needed. Ranginui • The Red Hat The Red Hat signifies feelings, hunches and intuition. Papatuānuku - Rūaumoko • The Black Hat The Black Hat is judgment -- advocate or why something may not work. Hinenuitepo • The Yellow Hat The Yellow Hat symbolizes brightness and optimism. Tamanuiterā • The Green Hat The Green Hat focuses on creativity: the possibilities, alternatives and new ideas. Tanemāhuta • The Blue Hat The Blue Hat is used to manage the thinking process. Tangaroa By Karri-Ann Vercoe-Black 16
- 17. By Karri-Ann Vercoe-Black 17
- 18. By Karri-Ann Vercoe-Black 18
- 19. By Karri-Ann Vercoe-Black 19
- 20. References Bishop, R., & Glynn, T. (2003). Culture counts: Changing power relations in education. Zed Books. Images retrieved from google search unless specified otherwise. Papatuanuku: https://www.google.com/search?q=ranginui&newwindow=1&rlz=1C1GGRV_enNZ752NZ752&sxsrf=ACYBGNTUyzqH4pOvst0dkhZjoesSG7sflw:1580421823102&source=lnms&tbm=isch&sa=X&ve d=2ahUKEwiNzPGKqqznAhU34nMBHcAbBakQ_AUoAXoECBAQAw&biw=760&bih=358&dpr=2.5#imgdii=5danm2apU6B2RM:&imgrc=QhCm4SbJKR7qJM: By Karri-Ann Vercoe-Black 20
Editor's Notes
- Caution: Some people are use to applying one line of thinking – hence generalising comments “he’s a negative thinker” Neuroscience can also detect
- Ask students how they respond when confronted with an issue that makes them angry?
- Verb- (-tia) - to adorn ( With a feather etc) nice metaphor Noun: Tīpare is a head piece, headband However, Tipare itself isn’t enough to engage Māori learners. Take it on and off like a hat In the manner that you can take it off is an important one to teaching this thinking skill.
- Working with adult Māori learners 2007, I discovered that … preference to learning – remembering knowledge. Seemed interested in Maori knowledge – cant assume that adults know ‘the creation story’ – presents one version
- Must be remembered there are many ‘stories’ from different tribal groups – this one is Ngati Whatua – Tamaki-Makaurau – from Auckland https://youtu.be/P6q8E1laQjY
- Kaupapa time… topical, controversial, relevant to apply to our learning…. The arrangement of the tipare/thinking can be decided depending on the kaupapa chosen. No particular order… Students can get to the point where they are able to feel their way through which thinking is required.
- Who is Papatuānuku? Personified as – Mother Earth – protector of the Land – whenua - Turangawaewae, a place of belonging –a place of acceptance. Whenua – also means placenta Good to acknowledge our ‘emotions’, but this tīpare must eventually come off In order to explore the other modes of thinking. Some people get stuck. Ruāumoko: the baby that was in Papatuānuku’s puku at the time of separation, rumbles at times, turns over, can be felt – God of volcano’s- earth quakes etc
- Who is Ranginui? He is personified as the sky father. The heavenly realms is expansive but includes the weather and the water cycle, and fact Ranginui is the Sky Father –after the ‘separation occurred’ Ranginui was pushed to the heavens – who governs the weather cycle – when it rains some Māori believed it wass Ranginui crying tears for his beloved papatuānuku –(precipitation) After knowing our understanding of the weather cycle – Tamanuitera would evaporate his fathers tears back up into clouds and so the process would begin again. In the same way fact finding can be seen in the same light – This thinking mode explores ‘critical inquiry’ of ‘facts’. Step 1: Students start with a question/kaupapa Step 2: What do you know about this kaupapa – How do you know? Whose fact is it? where did this fact come from in other words whose ‘fact’ is it - What is the writers position – e.g – In Rotorua we have brown ducks so could assume that it is a fact that all ducks are brown – until we find out in other parts of the world ducks can also be white. Some tribal stories are the same – thus we should never present our idea’s as ‘fact’. Step 3: What do want to know? Step 4 : Do Search with a ‘critical eye’ who wrote it, when, why not only what they said Step 5 : What have you learned?
- Personified as the Sun – called Tamanuitera – great boy the sun As depicted in this picture Tamanui te ra – shortened ‘ra’ as the sun – In the same way the ‘ra’ sun - sheds light on the earth – when you chose to put this tīpare ‘ra’ on – it is intended to shed light on a situation.(see points on ppnt). This is not a ‘feeling’ tīpare but an ‘extracting the benefits’ if necessary. Find the positives.
- Pō – means night or pōuri means dark - short for Hine nui te po – great lady of the night- or the underworld. Some recounts say that all Rangi and Papa’s children were male –Tane . He had a daughter called Hine- ata-uira – maiden of the flashing dawn (Hinetītama). She was the Girl of the light but said to her father that he could look after the living and she will look after those who pass on to the afterlife. Becoming Hine nui te pō – the great maiden of the night/afterlife. Hinenuitepō plays an important role to Māori folklore but also to this tīpare -mode of thinking. Who remembers Māui? For those who don’t - Maui was a ‘demi-God’ part human part God – He achieved many conquest – but his doom was met with trying to defy death by reversing the life cycle through Hinenuitepō. Māui was forewarned not to even attempt to do this by his uncle who gave him his spiritual gifts who was a tohunga– spiritual expert. However, even though Maui serves as a symbol of courage and innovation for the Māori, Hinenuitepo reminds us that we must also think of the following; What are the ‘bad points’ of a decision or an idea? Intentionally be cautious 3. Critically Assess: the weaknesses of a decision – Maui was forewarned…(expand on these points).
- Who is Tanemahuta? (mentioned on previous slide – Hinetītama’s father. Tane for short is known by many names Tāne-te-wānanga as the bringer of knowledge, Tānenui-a-rangi as bringer of higher consciousness. the Basket called Tuauri the Basket called Tuatea the Basket called Aronui, some people may know more? Tane Mahuta is specifically attributed to the god of the forest . As you may remember it was Tanemahuta that came up with the idea to separate his parents because him and his siblings were frustrated with being in the dark, overcrowded space within his parents embrace. Other brothers tried to separate their parents but could not. Tane tried a different technique,. He put his legs on his father and shoulders on his Mother and pushed them apart thus creating ‘Te Ao Marama’ the world of light. In an account given by Wiremu Maihi Te Rangikāheke of Te Arawa, . Tāne planted posts to keep his parents apart, which is why he is also known as Tāne-tokotoko-o-ngā-rangi (Tāne of the posts that hold the heavens aloft). (these primal parents gave birth to several anthropomorphic gods, including Tāwhirimatea (god of the winds – not into the idea see picture), Tāne (forests), Tangaroa (seas), Rongo (kūmara, cultivated foods and peace), Haumia (fern root and uncultivated foods) and Tūmatauenga (humankind and war).
- Who is Tangaroa? God of the sea? We can stand here in 2020 and think; Where have we come from as Māori to Aotearoa… Te Ika-a-Māui… Te Waipounamu) Where are we now as Iwi/hapū Māori? And, visualize where do we want to be? In this same light, and with this tīpare we reflect on; 1. Where are we now in our thinking? 2. What thinking has been done? 3. Where do we need to go to from here? Do we need to go back to Ranginui?, How am I feeling about this topic now? (Papatuānuku), maybe I need to generate new ideas? (TaneMahuta) or leave it now to the afterlife
- de Bono related the 6 thinking modes to a car – every one has a flash car but not everyone knows how to drive it very well – Like a whāriki –without one of huruhuru – or thinking modes – our thinking is incomplete – boring – unintersting - repetitive
- Can use any any combination on situation Emotive