Initially, because of the number of Mäori parents in the centre, and staff commitment to the Treaty of Waitangi and to furthering their own knowledge and ways to relate to Mäori children and families in the centre, the staff decided they wanted to focus on “things Mäori”. They were also interested in finding ways in which parents could be encouraged to take ownership of events
in the centre. One of the ways in which parents had “taken ownership” in the past was through events such as the Christmas party, which the parents organised and held. Staff and the professional development adviser decided on making whakapapa dolls for the centre as a way to bring together the two goals of furthering “things Mäori” and parents taking ownership. The whakapapa dolls represent three generations of a family, and are made from wire, cloth, and stuffing:
The dolls are lovely. They are the opposite continuum from Barbie dolls. (Professional development adviser)
Gill McGrath, the early childhood educator who developed the original idea of whakapapa dolls and was asked to hold a day’s workshop with the centre, had made dolls with ECE services and schools since the 1960s. Some dolls were accompanied by books in English or Mäori which were based on play with the dolls. The idea was that parents, staff, and children would make the dolls, the dolls would stay in the centre, and this would be a way of helping children to understand the idea of whakapapa.
There was also a wish to experiment with documentation during the doll-making workshop, by documenting this as an event. A doll-making workshop was arranged for an afternoon during the holidays. Staff expected a good turnout, because parents had said they were interested in coming with their children. Parents were reminded of the workshop and given notices advertising it and encouraging participation. While 10 parents said they would come to the afternoon, only one parent and child actually turned up.
The people involved in the afternoon had “loads of fun”. The workshop facilitator brought her family of dolls: Rehu, a grandmother; Hone, a grandfather; Hurinui, the second grandfather; Whirinika, the second grandmother; Clem, Whirinika and Hurinui’s son; Clem and Shaquille’s triplets, Marama, Piripi, and Uira; Shaquille, the triplets’ mother; and Ra, the horse. A wonderful doll, Princess (to be renamed after looking in a name book) was made. Had more people turned up, more dolls would have been made.
Documenting the day on video led to the staff making the story and photos of the doll-making afternoon into a book which is kept in the centre library for “children and parents to visit when they choose”. In discussion at a staff meeting, one teacher also suggested showing the book to the licensee as a way of generating discussion of the learning occurring through the doll-making workshop, and discussing with her how this sort of work might be included in the parents’ school curriculum.
While the activity and its results were valuable for those involved, staff said they were disappointed at the low turnout of parents. Their greatest insight came from hearing a group of parents of sons questioning “Why do we want to make dolls? They’re for girls.” In a staff meeting, the following questions were asked:
y Who was this experience for?
y How did it change our thinking? Staff concluded that:
We chose the topic thinking we knew what they wanted, and we expected them to follow our lead. Perhaps we should have conferred with parents and let them make the decision. Perhaps we should have asked them that simple question ‘What do you want from us?’ In saying this I believe we have become more reflective as practitioners. (Joint presentation by staff)
From this experience, we found it was not the parents who needed to change, but ourselves as teachers. (Teacher)
Staff saw the children as being the common connection and interest between staff and parents. At the same time, notes from the initial interviews for the research project were sent to staff and parents. These also confirmed to staff that parents were predominantly interested in knowing about their own child’s experiences and learning. In addition, one parent had requested freer access to profile books, another had requested videoing, and another had asked for more Mäori language to be spoken. As one teacher said:
It became obvious to us all that we needed to follow their lead.
An immediate change was for staff to get the profile books out of the staff room and display them where parents and children could look at them at any time.
Over the course of the rest of the year, staff worked on three ways of involving parents: making and showing a video of children in the centre; altering the centre’s assessment and planning processes to include parents; and preparing an outdoor environment plan, in collaboration with parents and their ECD4 co-ordinator.