根据Te Whāriki和条约要素，第一个实践的理由在这里提出。Te Whāriki是建立在对被视为毛利人权力分享宪章的条约的透彻理解的基础上的(Glynn, 2015)。Te Whāriki字面意思是编织的垫子，这个概念就像一个垫子由关键的四个原则和五股或目标组成。现在必须根据《Te Whāriki》的内容来证明这种做法的合理性，以便评估它对毛利人的教育有多适用。本节中讨论的实践可以被认为是与Te Whāriki课程的一些核心原则相一致的。“Te Whāriki课程包括了孩子在家里与父母、家庭和社区的关系中可以体验到的很多东西——例如，能够通过玩耍和家庭活动产生强烈的归属感、幸福感、贡献感、交流感和探索感”(MyECE, 2018, para)。3)通过引入一种实践，学生的正式学习环境延伸到他们的家，赋予孩子的教育Whakamana的权力也发生在家里。因此，根据Te Whāriki的Kotahitanga原则，一个全面的发展发生的孩子。
将家庭作为儿童早期教育的一部分的做法将帮助孩子更加熟悉他们所学的文化和语言以及他们与生俱来的文化和语言的真正理解。例如，Ritchie和Rau(2011)表示，英国政府在条约中承诺保护毛利儿童的权利，并确保他们的家庭或whanau的影响力保持不变。然而，事实并非如此。毛利人处于不利地位，因为卫生统计数字是负面的，而教育和其他与文化有关的机会是向毛利人儿童提供的。在这方面，扩大早期儿童教育环境将使毛利儿童更好地了解真相。毛利儿童除了获得教育机会外，还会成为批判性的思考者。他们将学会质疑未来代表他们文化的是什么。由于将学习环境扩展到包括whanau tangata的积极影响，更好的nga hnonga(关系)也得到了培养。孩子们将能够更好地学习批判性的互惠方式与他们认识的人。
The justification of the first practice in light of Te Whāriki and treaty element is presented here. Te Whāriki has been built based on a thorough understanding of the treaty that is considered as the charter of power sharing for the Maoris (Glynn, 2015). Te Whāriki literally means the woven mat and the concept is like a mat composed of the key four principles and five strands or goals. Now the practice has to be justified in the light of the elements of Te Whāriki so as to assess how applicable it is for the education of the Maoris. The practice that is argued in this section could be considered as being aligned to some of the core principles of Te Whāriki curriculum. “The Te Whāriki curriculum includes much of what a child can experience at home in relationship with parents and family and community – for example, able to have a strong sense of belonging, well-being, making contributions, communicating, and exploring through play and family activities” (MyECE, 2018, para. 3). By introduction of a practice where the student’s formal learning environment is extended to their home, the empowerment of the child’s education Whakamana happens at home as well. Hence according to the Te Whāriki’s principle of Kotahitanga, a holistic development happens for the child.
The practice of including the home as part of the early child hood education will help the child get more acquainted with the true understandings of both the culture and language that they learn and the culture and language that they were born with. For instance, Ritchie and Rau (2011) state that promises were made as part of the treaty by the British government to protect the rights of Maori children and ensure their family or whanau’s influence also remains the same. However, this is not the case. Maori’s were disadvantaged because there was negative representation of health statistics, education and other opportunities related to culture are presented to the Maori children. In this context, an extension of the early child hood education environment will open up the Maori children to understand the truth better. In addition to acquiring educational opportunities, Maori children also become critical thinkers. They would learn to question what is represented of their culture in the future. Because of the positive effects of extending learning environment to include the whanau tangata, better nga hnonga (relationships) are fostered as well. Children would be able to learn better in critical reciprocal way with people they know.