What is Drama about?
[ Video Resource ]
- Title: Drama
- Description: Drama Subject Expert Group members discuss their experiences in the Review of Achievement Standards
- Video Duration: 5 minutes
- Video URL: https://player.vimeo.com/video/571910480
- Transcript: In conversation withBianca TillKim BonningtonJames WenleyTranscript below:I guess one of the big things people will notice is that we are moving to the four standards. That’s across all subjects.Particularly in Drama
In conversation with
Bianca Till
Kim Bonnington
James Wenley
Transcript below:
I guess one of the big things people will notice is that we are moving to the four standards. That’s across all subjects.
Particularly in Drama, that’s given us the challenging opportunity to think about what is the essential learning that we want to cover in Drama. What’s the best assessment that’s going to support that with flexibility for what teachers want to choose to do in their classrooms.
I totally agree.
When you look at the external exams in the past in Drama, they’ve been written exams. We recognise that’s a step away from what happens in terms of the performance aspect of our subject.
While students may choose to write in order to show their knowledge about different aspects of our curriculum that particular assessment is assessing, it allows us some other modes of assessment to put together a digital portfolio for students to respond to Drama.
The significant learning we do in the classroom, having the assessments fall out naturally from what we’re doing. Being able to assess the kids in the way that they work.
The learning matrix was one of the things we had to start with in our group. Think about what are the big ideas of our subject, if we have to get to the essence of what Drama is and what’s special about it. I thought that was a nice place for us to start, and then have the provocation of what is the essential learning that can’t be left to chance.
At the end of Level 1, what is it that we want our students to have experience and know about Drama? That’s a great starting place.
From the beginning, how does mātauranga Māori fit in that. Because it does really well.
We’ve tried to have every student be able to feel connected to who they are, where they are from and where they stand. I think we’ve tried really hard.
We’ve also explored for teachers how it is that that happens in the processes and the kaupapa of the way that we operate within the pedagogy in a real way.
For some teachers it will mean some learning about how to make those connections. For others it will be about doing a little bit of extra reading, discussions, and maybe some PLD, and then making some small shifts.
We really want to be able to engage with mātauranga Māori. There’s so much knowledge and wisdom that we can draw from, which I think is going to enrich the experience for all of our learners.
The great thing about being on a SEG is that I love talking pedagogy. I love talking about teaching, learning, and assessment. You’re all laughing, but it’s true. Because it’s close to all our hearts.
Not only that. I’ve spent all this time talking with other people who love talking about that, and I’m not weird. It’s been great.
It’s been an opportunity to have high level conversations with other people who are passionate about what we do every day. Being really student centred, and the students are at the centre of everything that we’ve been doing. Being able to look at why we do this. It’s been great.
A lot of responsibility having to think about different critical perspectives. Different lenses of how we’re looking at the work that we are producing.
It’s been really interesting for me coming from the university space. I’ve enjoyed being able to immerse myself in what’s happening in secondary. Hopefully bring some of those connections closer.
Don’t feel like you have to do it all now, or like you even have to be doing anything that’s specifically about the standards that’s coming.
Think about what it is about your current practice that incorporates te ao Māori, and principles of mātauranga Māori into your teaching. Place-based pedagogy, authentic teaching and learning context. How assessment can fall out of those. If you’re working with those principles, those teachers are gonna find the changes a lot easier.
It’s a big journey ahead, but everyone’s going to be in it. To keep up that conversation as to what’s happening, how you’re finding it, and share the knowledge.
It’s going to be huge.
We’re attempting to decolonise our education system. It’s going to be huge shifts, but I think there’ll be the support, and the networks to help us.
Subject-specific terms can be found in the glossary.
Drama is for everyone. We all have kōrero, pūrākau, and stories to share. Drama helps us to understand diverse cultural perspectives and worldviews and connect with our community. It allows us to recognise the uniqueness of our place in the Pacific, the identity of Aotearoa New Zealand, and the rich cultural histories and traditions from all over the world that are expressed through performance.
Ākonga will understand that the function of drama is to heal, educate, entertain, or transform society. They discover how theatre can either challenge the status quo or reinforce it, gaining an awareness of how impactful the medium can be. Drama provides opportunities for ākonga to express their identities and heritages, and explore the heritages of others, creating empathy and understanding for the experiences and whakapapa of people from diverse backgrounds.
Through the relationships creators and performers make with audiences, Drama exists as a powerful medium to foster hauora – nurturing and maintaining both individual and community wellbeing in its ability to empower and inspire others. Ākonga engage with the ways in which Drama can uplift and sustain the mana of communities, groups, and individuals.
Ākonga explore and manipulate ideas and take creative risks. They share, rework, construct, and deconstruct work that is dynamic and evolving. The progression of ākonga in Drama is demonstrated through their increasing sophistication in storytelling, independence, and communicating their creative vision, as well as increasing comprehension and deeper understanding of the creative vision of others.
Concepts of Drama
The following concepts act as the foundation of any Drama learning environment. They empower ākonga to participate in drama processes and create impactful and inspiring performances.
Drama celebrates and explores the concept of whakapapa. It is a carrier of traditions, cultures, and ideas that can be preserved within texts and then expressed by creators and performers through their own experiences. By providing windows into the past, drama helps us to prepare for the future by challenging us to reflect on the attitudes and beliefs of characters within local, regional, national, and global contexts.
Ākonga engage with the creative process through the concept of taonga tuku iho (wisdom passed down through whakapapa), manawa tuku iho (the traits and skills one develops or inherits), and pumanawa tuku iho (creating ideas and bringing them to life). Ākonga can explore kōrero, pūrākau, and ideas from our past to contribute to the stories that carry forward into the future.
Drama is a collaborative art form. As such, the ao Māori concept of whanaungatanga is vital to the process of creating a performance. Whanaungatanga leads to the realisation of kotahitanga, whereby creators and performers work towards a shared vision. Ākonga grow their ability to collaborate constructively and serve the intention of the drama.
Practising the Samoan concept of vā creates a safe relational space where voices can be heard, ideas can be negotiated, and the mana of all participants can be respected. When it comes time to provide and receive feedback, ākonga can recognise and learn from the perspectives and experiences of others.
Tikanga provides guiding principles for being and interacting within the Drama learning environment. Respecting and enacting tikanga Māori imparts a taonga of wisdom and practical knowledge that informs the teaching and learning of drama.
The Arts Learning Area Whakataukī
The Arts Learning Area, including its whakataukī, informs this subject’s Significant Learning – learning that is critical for students to know, understand, and do in a subject by the end of each Curriculum Level. This covers knowledge, skills, competencies, and attitudes. It also includes level-appropriate contexts ākonga should encounter in their education. The Learning Area’s whakataukī is:
Te toi whakairo, ka ihiihi, ka wehiwehi, ka aweawe te ao katoa.
Artistic excellence makes the world sit up in wonder.
The Arts whakataukī acknowledges ihi, the energy within that allows an artist to inspire, and wehi, the emotional reaction that ihi inspires. Wana then manifests as the feelings that arise within the audience that may stay with them long after the performance is over. The whakataukī also calls for artists to aspire to aweawe, where their skills are at their peak. These concepts encapsulate the visual, aural, and contextual factors that can come together during a performance to create action and reaction through feeling.
Just like the iro carves its way through the trunk of the tree, ākonga as makers and creators carve out spaces for themselves to nourish their artistic skill, knowledge, and expression. Drama provides the environment and opportunity for them to experiment, develop, and express their own artistic identity to flourish into creators, performers, and audiences of theatre.
The whakataukī speaks of how a creative outcome can evoke a powerful response. When experiencing artworks, the pinnacle of excellence is achieved through empowering, challenging, and enriching the self and others.
Drama connects the past, present, and future. It weaves our paths together with manaakitanga in a space that connects creators, performers, and audiences in a shared performance experience. These experiences act as links that bridge the physical and spiritual by enthralling the audience and instilling a sense of wonder.
Drama also connects people through the concept of vā. Relational spaces of creating, sharing, and giving are created, navigated, and nurtured through the shared experiences and reciprocal relationships that are formed between creators, performers, and audiences. The immersive nature of drama creates an active audience who are participants in a performance, leaving a lasting impression that they carry with them into their communities.
Subject-specific terms can be found in the glossary.
Drama is for everyone. We all have kōrero, pūrākau, and stories to share. Drama helps us to understand diverse cultural perspectives and worldviews and connect with our community. It allows us to recognise the uniqueness of our place in the Pacific, the identity of Aotearoa New Zealand, and the rich cultural histories and traditions from all over the world that are expressed through performance.
Ākonga will understand that the function of drama is to heal, educate, entertain, or transform society. They discover how theatre can either challenge the status quo or reinforce it, gaining an awareness of how impactful the medium can be. Drama provides opportunities for ākonga to express their identities and heritages, and explore the heritages of others, creating empathy and understanding for the experiences and whakapapa of people from diverse backgrounds.
Through the relationships creators and performers make with audiences, Drama exists as a powerful medium to foster hauora – nurturing and maintaining both individual and community wellbeing in its ability to empower and inspire others. Ākonga engage with the ways in which Drama can uplift and sustain the mana of communities, groups, and individuals.
Ākonga explore and manipulate ideas and take creative risks. They share, rework, construct, and deconstruct work that is dynamic and evolving. The progression of ākonga in Drama is demonstrated through their increasing sophistication in storytelling, independence, and communicating their creative vision, as well as increasing comprehension and deeper understanding of the creative vision of others.
Concepts of Drama
The following concepts act as the foundation of any Drama learning environment. They empower ākonga to participate in drama processes and create impactful and inspiring performances.
Drama celebrates and explores the concept of whakapapa. It is a carrier of traditions, cultures, and ideas that can be preserved within texts and then expressed by creators and performers through their own experiences. By providing windows into the past, drama helps us to prepare for the future by challenging us to reflect on the attitudes and beliefs of characters within local, regional, national, and global contexts.
Ākonga engage with the creative process through the concept of taonga tuku iho (wisdom passed down through whakapapa), manawa tuku iho (the traits and skills one develops or inherits), and pumanawa tuku iho (creating ideas and bringing them to life). Ākonga can explore kōrero, pūrākau, and ideas from our past to contribute to the stories that carry forward into the future.
Drama is a collaborative art form. As such, the ao Māori concept of whanaungatanga is vital to the process of creating a performance. Whanaungatanga leads to the realisation of kotahitanga, whereby creators and performers work towards a shared vision. Ākonga grow their ability to collaborate constructively and serve the intention of the drama.
Practising the Samoan concept of vā creates a safe relational space where voices can be heard, ideas can be negotiated, and the mana of all participants can be respected. When it comes time to provide and receive feedback, ākonga can recognise and learn from the perspectives and experiences of others.
Tikanga provides guiding principles for being and interacting within the Drama learning environment. Respecting and enacting tikanga Māori imparts a taonga of wisdom and practical knowledge that informs the teaching and learning of drama.
The Arts Learning Area Whakataukī
The Arts Learning Area, including its whakataukī, informs this subject’s Significant Learning – learning that is critical for students to know, understand, and do in a subject by the end of each Curriculum Level. This covers knowledge, skills, competencies, and attitudes. It also includes level-appropriate contexts ākonga should encounter in their education. The Learning Area’s whakataukī is:
Te toi whakairo, ka ihiihi, ka wehiwehi, ka aweawe te ao katoa.
Artistic excellence makes the world sit up in wonder.
The Arts whakataukī acknowledges ihi, the energy within that allows an artist to inspire, and wehi, the emotional reaction that ihi inspires. Wana then manifests as the feelings that arise within the audience that may stay with them long after the performance is over. The whakataukī also calls for artists to aspire to aweawe, where their skills are at their peak. These concepts encapsulate the visual, aural, and contextual factors that can come together during a performance to create action and reaction through feeling.
Just like the iro carves its way through the trunk of the tree, ākonga as makers and creators carve out spaces for themselves to nourish their artistic skill, knowledge, and expression. Drama provides the environment and opportunity for them to experiment, develop, and express their own artistic identity to flourish into creators, performers, and audiences of theatre.
The whakataukī speaks of how a creative outcome can evoke a powerful response. When experiencing artworks, the pinnacle of excellence is achieved through empowering, challenging, and enriching the self and others.
Drama connects the past, present, and future. It weaves our paths together with manaakitanga in a space that connects creators, performers, and audiences in a shared performance experience. These experiences act as links that bridge the physical and spiritual by enthralling the audience and instilling a sense of wonder.
Drama also connects people through the concept of vā. Relational spaces of creating, sharing, and giving are created, navigated, and nurtured through the shared experiences and reciprocal relationships that are formed between creators, performers, and audiences. The immersive nature of drama creates an active audience who are participants in a performance, leaving a lasting impression that they carry with them into their communities.
Big Ideas and Significant Learning
This section outlines the meaning of, and connection between, the Big Ideas and Significant Learning, which together form the Learning Matrix. It then explains each Drama Big Idea.
The subject’s Big Ideas and Significant Learning are collated into a Learning Matrix for Curriculum Level 6, 7, and 8. Teachers can use the Learning Matrix as a tool to construct learning programmes that cover all the not-to-be-missed learning in this subject. There is no prescribed order to the Learning Matrix within each level. A programme of learning might begin with a context that is relevant to the local area of the school or an idea that students are particularly interested in. This context or topic should relate to at least one Big Idea and may also link to other Big Ideas.
There are four Big Ideas in Drama. The nature of this subject as a discipline means aspects of Significant Learning often cross over multiple Big Ideas and vice versa.
This section outlines the meaning of, and connection between, the Big Ideas and Significant Learning, which together form the Learning Matrix. It then explains each Drama Big Idea.
The subject’s Big Ideas and Significant Learning are collated into a Learning Matrix for Curriculum Level 6, 7, and 8. Teachers can use the Learning Matrix as a tool to construct learning programmes that cover all the not-to-be-missed learning in this subject. There is no prescribed order to the Learning Matrix within each level. A programme of learning might begin with a context that is relevant to the local area of the school or an idea that students are particularly interested in. This context or topic should relate to at least one Big Idea and may also link to other Big Ideas.
There are four Big Ideas in Drama. The nature of this subject as a discipline means aspects of Significant Learning often cross over multiple Big Ideas and vice versa.
Big Idea Body:
Drama enables the exploration of the past and how it informs the present and future. Drama recognises theatre as a cultural connector that can reach across time and place. It requires us to examine the experiences of ourselves and others and to look at how peoples’ understandings are shaped by their experiences and their contexts.
Ākonga learn through practical embodiment of roles and situations. They explore the purpose of drama and theatre, including the expression of culture, in their own and others’ communities. Through exploring the stories of diverse characters and situations, ākonga have the opportunity to see themselves in the roles they inhabit. This allows them to explore their own stories, and to understand and celebrate their own identities – who they are, what they believe, where they belong, and where they’re going. These reflections emphasise the value of fonua, where a sense of connection with their own identities, and the identities of others, allows ākonga to thrive.
Ākonga are encouraged to engage with theatre Aotearoa as a unique theatrical context. Theatre Aotearoa is an umbrella term for drama, plays, and theatrical performance created in Aotearoa New Zealand or made by creators with connections to Aotearoa New Zealand. While theatre Aotearoa work can be set in Aotearoa New Zealand and performed to local audiences, it can also feature international settings or be toured and performed on the global stage. Theatre Aotearoa has developed through an intermix of cultural identities, perspectives, and practices including contributions by Māori, Pacific, Pākehā, and tauiwi practitioners.
Te ao Māori is an integral aspect of theatre Aotearoa with Te Whare Tapere being the foundational performance tradition of Aotearoa New Zealand. As such, the opportunity to learn through Māori theatre (theatre made by Māori, accessing heritage and kaupapa Māori and applying tikanga Māori) is vital for all ākonga to access. It not only allows deep and enriching engagement with theatre Aotearoa, but also shows them how theatre provides opportunities to challenge dominating cultural and societal narratives and question the status quo.
Drama can be used to explore and articulate cultural and national identities. Drama holds a mirror up to society and can encourage reflection. Through Drama, ākonga explore the lives and worlds of others. Through the practice of manaakitanga, they develop empathy for others and a deeper understanding of themselves.
Titiro whakamuri, kokiri whakamua – Drama is influenced by whakapapa and is a way to respond to and share identity, culture, and perspectives
Drama enables the exploration of the past and how it informs the present and future. Drama recognises theatre as a cultural connector that can reach across time and place. It requires us to examine the experiences of ourselves and others and to look at how peoples’ understandings are shaped by their experiences and their contexts.
Ākonga learn through practical embodiment of roles and situations. They explore the purpose of drama and theatre, including the expression of culture, in their own and others’ communities. Through exploring the stories of diverse characters and situations, ākonga have the opportunity to see themselves in the roles they inhabit. This allows them to explore their own stories, and to understand and celebrate their own identities – who they are, what they believe, where they belong, and where they’re going. These reflections emphasise the value of fonua, where a sense of connection with their own identities, and the identities of others, allows ākonga to thrive.
Ākonga are encouraged to engage with theatre Aotearoa as a unique theatrical context. Theatre Aotearoa is an umbrella term for drama, plays, and theatrical performance created in Aotearoa New Zealand or made by creators with connections to Aotearoa New Zealand. While theatre Aotearoa work can be set in Aotearoa New Zealand and performed to local audiences, it can also feature international settings or be toured and performed on the global stage. Theatre Aotearoa has developed through an intermix of cultural identities, perspectives, and practices including contributions by Māori, Pacific, Pākehā, and tauiwi practitioners.
Te ao Māori is an integral aspect of theatre Aotearoa with Te Whare Tapere being the foundational performance tradition of Aotearoa New Zealand. As such, the opportunity to learn through Māori theatre (theatre made by Māori, accessing heritage and kaupapa Māori and applying tikanga Māori) is vital for all ākonga to access. It not only allows deep and enriching engagement with theatre Aotearoa, but also shows them how theatre provides opportunities to challenge dominating cultural and societal narratives and question the status quo.
Drama can be used to explore and articulate cultural and national identities. Drama holds a mirror up to society and can encourage reflection. Through Drama, ākonga explore the lives and worlds of others. Through the practice of manaakitanga, they develop empathy for others and a deeper understanding of themselves.
Big Idea Body:
In Drama, ākonga are required to collaborate and embody the creative process. They investigate, explore, and practise different ways of creating and structuring drama, as well as refining and crafting the tools of the actor. Following and upholding tikanga, within both the wider discipline of drama and their specific learning environment, will help ākonga to draw from and acknowledge theatrical traditions, movements, and practices to empower their learning and creating.
Drama is a collective activity. It connects creators, performers, and audiences through the ihi, wehi, and wana of a performance. Ākonga will learn how the analogy of vaka can foster practices of collectivism in drama through creating supportive spaces where they share a sense of belonging and purpose. Participation in these spaces can instil the importance of service to others by taking on leadership roles with responsibility, humility, and confidence. They will grow in their understanding of the importance of serving the needs of the drama through the work of a group.
The process of making through collaboration helps to develop learners’ skills in listening, as well as communicating their own ideas. When taking direction, ākonga must listen to, interpret, and respond to suggestions and guidance, and then incorporate this into their performance. To contribute effectively, ākonga need to communicate their ideas in a clear and constructive way.
Ākonga will test different ideas to create effective, engaging, and purposeful drama. In group feedback situations, they will explore how to incorporate constructive and appropriate feedback from multiple sources.
Mā whero, mā pango, ka oti ai te mahi – Drama is a collaborative, creative process
In Drama, ākonga are required to collaborate and embody the creative process. They investigate, explore, and practise different ways of creating and structuring drama, as well as refining and crafting the tools of the actor. Following and upholding tikanga, within both the wider discipline of drama and their specific learning environment, will help ākonga to draw from and acknowledge theatrical traditions, movements, and practices to empower their learning and creating.
Drama is a collective activity. It connects creators, performers, and audiences through the ihi, wehi, and wana of a performance. Ākonga will learn how the analogy of vaka can foster practices of collectivism in drama through creating supportive spaces where they share a sense of belonging and purpose. Participation in these spaces can instil the importance of service to others by taking on leadership roles with responsibility, humility, and confidence. They will grow in their understanding of the importance of serving the needs of the drama through the work of a group.
The process of making through collaboration helps to develop learners’ skills in listening, as well as communicating their own ideas. When taking direction, ākonga must listen to, interpret, and respond to suggestions and guidance, and then incorporate this into their performance. To contribute effectively, ākonga need to communicate their ideas in a clear and constructive way.
Ākonga will test different ideas to create effective, engaging, and purposeful drama. In group feedback situations, they will explore how to incorporate constructive and appropriate feedback from multiple sources.
Big Idea Body:
Drama is a vehicle through which we can engage in kōrero from generation to generation. It can be a link to the spiritual realm of potentiality, where there are equal parts everything and nothing and stories are waiting to be born.
Ākonga will explore the ways in which drama can influence and enhance wellbeing. They may engage with the spiritual dimension of many drama traditions, from Māori, Pacific, and other Indigenous performing arts, to the religious origins of Greek theatre. Taha tinana, taha wairua, taha hinengaro, and taha whānau are all represented in creating and performing drama, as ākonga must draw from the physical, spiritual, emotional, and social to bring a performance to life.
In order to fulfil its function to heal, educate, entertain, or transform society, drama should allow opportunity to be confronting, challenging, and interactive. As a subject, Drama can offer a defined and empowering environment, safe for both ākonga and kaiako, where budding creators and performers can be encouraged to share their inner world. Whenever dark themes are explored, it must be done safely, responsibly, and with purpose – to convey a message, challenge dominant narratives, or raise awareness of important issues, expressing the power of drama to find light in dark places.
Ākonga should be encouraged to experiment and take risks through their work in order to develop resilience and perseverance within their writing, directing, and performing. Audiences may not always respond to their work as desired. But ākonga will be able to strengthen their craft and refine their skill as creators and performers through reaction and feedback to their work.
Ākonga will explore how the stories we tell and the way we tell them shape our understanding of ourselves, our world, and our place in it. They will explore and respond to stories as a means of understanding other people and other worldviews, and they will experiment with storytelling as a means of self-expression.
Poipoia te kakano kia puawai – Drama communicates through storytelling and creative expression to nurture and nourish people
Drama is a vehicle through which we can engage in kōrero from generation to generation. It can be a link to the spiritual realm of potentiality, where there are equal parts everything and nothing and stories are waiting to be born.
Ākonga will explore the ways in which drama can influence and enhance wellbeing. They may engage with the spiritual dimension of many drama traditions, from Māori, Pacific, and other Indigenous performing arts, to the religious origins of Greek theatre. Taha tinana, taha wairua, taha hinengaro, and taha whānau are all represented in creating and performing drama, as ākonga must draw from the physical, spiritual, emotional, and social to bring a performance to life.
In order to fulfil its function to heal, educate, entertain, or transform society, drama should allow opportunity to be confronting, challenging, and interactive. As a subject, Drama can offer a defined and empowering environment, safe for both ākonga and kaiako, where budding creators and performers can be encouraged to share their inner world. Whenever dark themes are explored, it must be done safely, responsibly, and with purpose – to convey a message, challenge dominant narratives, or raise awareness of important issues, expressing the power of drama to find light in dark places.
Ākonga should be encouraged to experiment and take risks through their work in order to develop resilience and perseverance within their writing, directing, and performing. Audiences may not always respond to their work as desired. But ākonga will be able to strengthen their craft and refine their skill as creators and performers through reaction and feedback to their work.
Ākonga will explore how the stories we tell and the way we tell them shape our understanding of ourselves, our world, and our place in it. They will explore and respond to stories as a means of understanding other people and other worldviews, and they will experiment with storytelling as a means of self-expression.
Big Idea Body:
Drama connects people through the reciprocal relationship between the audience and performer. This relationship extends to the writer and director, with the wairua of the text being realised and channelled through the performer. These connections and relationships highlight the importance of live performance in Drama, as it relies on people gathering together for a shared purpose: to create and to experience an immersive, unique, and inspiring experience that promotes hauora on both an individual and community level.
This allows ākonga to explore the connections between themselves as performer and those around them, including the wider community. Drama enables ākonga to actively promote whanaungatanga through creating and exploring these connections. They practise building and sustaining connections between performers, as well as between the performer and the audience.
Ākonga will have opportunities to experience both sides of this relationship, exploring how performers work to evoke audience response and how that response feels as an audience member. They will engage with the immediate and transient nature of live drama and recognise that no performance experience, for either performer or audience, is ever exactly the same.
Te whāriki kia mōhio ai tātou ki a tātou – Meaning in performance is created through whanaungatanga
Drama connects people through the reciprocal relationship between the audience and performer. This relationship extends to the writer and director, with the wairua of the text being realised and channelled through the performer. These connections and relationships highlight the importance of live performance in Drama, as it relies on people gathering together for a shared purpose: to create and to experience an immersive, unique, and inspiring experience that promotes hauora on both an individual and community level.
This allows ākonga to explore the connections between themselves as performer and those around them, including the wider community. Drama enables ākonga to actively promote whanaungatanga through creating and exploring these connections. They practise building and sustaining connections between performers, as well as between the performer and the audience.
Ākonga will have opportunities to experience both sides of this relationship, exploring how performers work to evoke audience response and how that response feels as an audience member. They will engage with the immediate and transient nature of live drama and recognise that no performance experience, for either performer or audience, is ever exactly the same.
Key Competencies in Drama
Developing Key Competencies through Drama
Learning in Drama provides meaningful contexts for developing Key Competencies from the Aotearoa New Zealand Curriculum. These Key Competencies are woven through, and embedded in, the Big Ideas and Significant Learning. Drama provides learners with opportunities to develop insightful and collaborative practices and behaviours in practical and engaging contexts.
Thinking
Students of Drama will:
- reflect on ideas and explore them physically and in the moment
- listen and respond to creative offers and feedforward to advance the drama
- put their own thought into action
- respond and adapt their whakaaro (thoughts and ideas) based on mahi tahi (working collaboratively)
- reflect on work and adapt based on feedback and self-assessment
- develop understanding and critical thinking about the context of work – historical, social, cultural, political, and economic – in order to create meaningful drama
- develop subject-specific research skills, including dramatic inquiry, when exploring the contexts of dramatic work
- explore their own and others’ ideas in work they experience and work they create
- investigate roles, worlds, contexts, attitudes, and themes in drama to build new knowledge (including cultural, historical, social, and political knowledge).
Using language, symbols, and text
Students of Drama will:
- develop their use of language in rehearsal, scripting, directing, and devising processes
- discuss their work and experiment with language used in performance
- understand and use discipline-specific vocabulary and develop multi-modal literacies including audio, gestural, linguistic (verbal and written), spatial, and visual
- interpret texts, stories, and direction
- engage with and explore what can be expressed through props, costume, set, technologies, motifs (recurring symbols), text, dialogue, movement, gesture, and conventions.
Relating to others
Students of Drama will:
- negotiate, cultivate, and explore a variety of relationships, such as:
- the relationships between performers
- the relationships between characters
- the relationship between the performer and the role
- the relationship between the performer and the audience
- the relationship between the playwright, director, and designer.
- practice whanaungatanga, manaakitanga, and vā in working with others with care and compassion
- explore the perspectives and experiences of others, increasing their cultural awareness, responsiveness, and acceptance
- understand and play to different strengths in order to uplift the work.
Managing self
Students of Drama will:
- develop self-discipline and an understanding of their role as part of the group
- practise self-management in practical contexts – arriving to rehearsals on time, learning lines, being prepared, and taking responsibility for different aspects of production (eg props, costume etc), theatre, and performance protocols
- set goals
- self-review
- accept direction and feedback
- question and critique themselves and others
- follow the established kawa of their learning environment to create a shared relational space.
Participating and contributing
Students of Drama will:
- work together to contribute their own ideas and respond to the ideas of others
- establish kotahitanga in group work, value each other’s strengths, and improve the quality of the work
- build a kawa that will become established practice within their learning environment
- explore how to adapt and work in different environments with different people, and contribute to building a group dynamic that is responsive to the needs of the work and the participants
- develop courage and generosity in making offers to advance the drama and giving feedback as well as openness and humility in accepting feedback and extending the ideas of others.
Key Competencies
This section of New Zealand Curriculum online offers specific guidance to school leaders and teachers on integrating the Key Competencies into the daily activities of the school and its Teaching and Learning Programmes.
Developing Key Competencies through Drama
Learning in Drama provides meaningful contexts for developing Key Competencies from the Aotearoa New Zealand Curriculum. These Key Competencies are woven through, and embedded in, the Big Ideas and Significant Learning. Drama provides learners with opportunities to develop insightful and collaborative practices and behaviours in practical and engaging contexts.
Thinking
Students of Drama will:
- reflect on ideas and explore them physically and in the moment
- listen and respond to creative offers and feedforward to advance the drama
- put their own thought into action
- respond and adapt their whakaaro (thoughts and ideas) based on mahi tahi (working collaboratively)
- reflect on work and adapt based on feedback and self-assessment
- develop understanding and critical thinking about the context of work – historical, social, cultural, political, and economic – in order to create meaningful drama
- develop subject-specific research skills, including dramatic inquiry, when exploring the contexts of dramatic work
- explore their own and others’ ideas in work they experience and work they create
- investigate roles, worlds, contexts, attitudes, and themes in drama to build new knowledge (including cultural, historical, social, and political knowledge).
Using language, symbols, and text
Students of Drama will:
- develop their use of language in rehearsal, scripting, directing, and devising processes
- discuss their work and experiment with language used in performance
- understand and use discipline-specific vocabulary and develop multi-modal literacies including audio, gestural, linguistic (verbal and written), spatial, and visual
- interpret texts, stories, and direction
- engage with and explore what can be expressed through props, costume, set, technologies, motifs (recurring symbols), text, dialogue, movement, gesture, and conventions.
Relating to others
Students of Drama will:
- negotiate, cultivate, and explore a variety of relationships, such as:
- the relationships between performers
- the relationships between characters
- the relationship between the performer and the role
- the relationship between the performer and the audience
- the relationship between the playwright, director, and designer.
- practice whanaungatanga, manaakitanga, and vā in working with others with care and compassion
- explore the perspectives and experiences of others, increasing their cultural awareness, responsiveness, and acceptance
- understand and play to different strengths in order to uplift the work.
Managing self
Students of Drama will:
- develop self-discipline and an understanding of their role as part of the group
- practise self-management in practical contexts – arriving to rehearsals on time, learning lines, being prepared, and taking responsibility for different aspects of production (eg props, costume etc), theatre, and performance protocols
- set goals
- self-review
- accept direction and feedback
- question and critique themselves and others
- follow the established kawa of their learning environment to create a shared relational space.
Participating and contributing
Students of Drama will:
- work together to contribute their own ideas and respond to the ideas of others
- establish kotahitanga in group work, value each other’s strengths, and improve the quality of the work
- build a kawa that will become established practice within their learning environment
- explore how to adapt and work in different environments with different people, and contribute to building a group dynamic that is responsive to the needs of the work and the participants
- develop courage and generosity in making offers to advance the drama and giving feedback as well as openness and humility in accepting feedback and extending the ideas of others.
Key Competencies
This section of New Zealand Curriculum online offers specific guidance to school leaders and teachers on integrating the Key Competencies into the daily activities of the school and its Teaching and Learning Programmes.
Connections
The Arts development cycle underpins the approach taken in Drama of generating and refining artistic ideas through cycles of action and reflection.
Drama provides a framework to provoke deep thinking, discussion, and expression about culture, identity, and society. This in turn creates a bridge between Drama and other disciplines and contexts.
Many of the skills and concepts learned in Drama can be applied across The Arts Learning Area, especially fellow performing arts subjects like Music and Dance. Learning gained from the Visual Arts can be transferred to drama when producing performances. Knowledge attained in Art History can be drawn from when examining certain movements and genres of drama.
Working with texts in Drama may connect to important learning linked to thematic and genre exploration in English, as well as the development of literacy skills.
Drama also has strong ties to History through the rich whakapapa of theatre dating back to classical civilisations and even earlier. Drama can also draw influence from many other Social Science subjects in its exploration of society, identity, culture, politics, community, and humanity.
The nature of drama as an embodied art form with deep connections to wairuatanga means that it also links strongly to the Health and Physical Education Learning Area.
Drama encourages curiosity, creativity, collaboration, and information seeking, which are key attributes and skills in the Sciences.
Technologies are a core aspect of Drama, as performances rely on costuming, lighting, audio-visual media (including recording devices), and digital distribution and streaming to be brought to life and made accessible for audiences to experience.
Even Learning Languages has a connection to Drama, as it remains one of the most universal forms of artistic expression, and a powerful medium with which to experience and connect with cultures and communities from all over the world.
The Arts development cycle underpins the approach taken in Drama of generating and refining artistic ideas through cycles of action and reflection.
Drama provides a framework to provoke deep thinking, discussion, and expression about culture, identity, and society. This in turn creates a bridge between Drama and other disciplines and contexts.
Many of the skills and concepts learned in Drama can be applied across The Arts Learning Area, especially fellow performing arts subjects like Music and Dance. Learning gained from the Visual Arts can be transferred to drama when producing performances. Knowledge attained in Art History can be drawn from when examining certain movements and genres of drama.
Working with texts in Drama may connect to important learning linked to thematic and genre exploration in English, as well as the development of literacy skills.
Drama also has strong ties to History through the rich whakapapa of theatre dating back to classical civilisations and even earlier. Drama can also draw influence from many other Social Science subjects in its exploration of society, identity, culture, politics, community, and humanity.
The nature of drama as an embodied art form with deep connections to wairuatanga means that it also links strongly to the Health and Physical Education Learning Area.
Drama encourages curiosity, creativity, collaboration, and information seeking, which are key attributes and skills in the Sciences.
Technologies are a core aspect of Drama, as performances rely on costuming, lighting, audio-visual media (including recording devices), and digital distribution and streaming to be brought to life and made accessible for audiences to experience.
Even Learning Languages has a connection to Drama, as it remains one of the most universal forms of artistic expression, and a powerful medium with which to experience and connect with cultures and communities from all over the world.
Pathways
Ākonga in Drama enhance their interpersonal, collaborative, and communication skills, which will serve them well in all areas of learning and life. The ability to work with others, understand different points of view, and communicate ideas and information effectively is highly valued in any future pathway. Participating in, and responding to, drama allows ākonga to develop confidence in expressing their ideas as they seek to communicate with a variety of audiences.
Drama students demonstrate high engagement, empathy, and courage in their learning, as the subject allows them to have fun while taking creative risks within a safe environment. They quickly learn that they are responsible both for themselves and for others.
The collaborative, creative process of drama develops skills in giving and receiving constructive feedback. Drama students learn to share, develop, and extend ideas to realise a shared goal and serve the intention of the drama.
Drama examines and challenges established ideas and prejudices. It encourages critical and creative thinking and innovation. It generates new ideas and reflects on trends in society.
Studying Drama opens numerous pathways within the creative industries, particularly within theatre, film, and television. Careers include but are not limited to:
- performer
- director
- writer
- designer
- producer
- stage manager.
Beyond school, ākonga in Drama will have gained many transferrable skills and life experiences that help them greatly, both in tertiary education and the world of work. This includes:
- creativity
- innovation
- public speaking and performance skills
- idea generation and content creation
- self-reflection and analysis
- critical thinking
- lateral thinking
- communication
- collaboration and working with others
- relational empathy
- negotiation
- punctuality and time management
- reliability
- confidence and assertiveness
- self-esteem and self-efficacy
- delivering products to a deadline
- identifying target audiences and promoting work to them
- supporting the ideas of others and providing constructive feedback
- technical production skills, such as lighting, sound, and costume and prop design.
They will also understand the significance of whakapapa as they engage in the community, recognising and embracing diversity of cultures and perspectives. Whakawhanaungatanga and skills in relationship building will also be developed through their experience in forming, nurturing, and maintaining collaborative and reciprocal relationships (with performers, audiences, writers, designers, and directors).
Ākonga in Drama enhance their interpersonal, collaborative, and communication skills, which will serve them well in all areas of learning and life. The ability to work with others, understand different points of view, and communicate ideas and information effectively is highly valued in any future pathway. Participating in, and responding to, drama allows ākonga to develop confidence in expressing their ideas as they seek to communicate with a variety of audiences.
Drama students demonstrate high engagement, empathy, and courage in their learning, as the subject allows them to have fun while taking creative risks within a safe environment. They quickly learn that they are responsible both for themselves and for others.
The collaborative, creative process of drama develops skills in giving and receiving constructive feedback. Drama students learn to share, develop, and extend ideas to realise a shared goal and serve the intention of the drama.
Drama examines and challenges established ideas and prejudices. It encourages critical and creative thinking and innovation. It generates new ideas and reflects on trends in society.
Studying Drama opens numerous pathways within the creative industries, particularly within theatre, film, and television. Careers include but are not limited to:
- performer
- director
- writer
- designer
- producer
- stage manager.
Beyond school, ākonga in Drama will have gained many transferrable skills and life experiences that help them greatly, both in tertiary education and the world of work. This includes:
- creativity
- innovation
- public speaking and performance skills
- idea generation and content creation
- self-reflection and analysis
- critical thinking
- lateral thinking
- communication
- collaboration and working with others
- relational empathy
- negotiation
- punctuality and time management
- reliability
- confidence and assertiveness
- self-esteem and self-efficacy
- delivering products to a deadline
- identifying target audiences and promoting work to them
- supporting the ideas of others and providing constructive feedback
- technical production skills, such as lighting, sound, and costume and prop design.
They will also understand the significance of whakapapa as they engage in the community, recognising and embracing diversity of cultures and perspectives. Whakawhanaungatanga and skills in relationship building will also be developed through their experience in forming, nurturing, and maintaining collaborative and reciprocal relationships (with performers, audiences, writers, designers, and directors).
Introduction to Sample Course Outlines
Sample Course Outlines are intended to help teachers and schools understand the new NCEA Learning and Assessment Matrices. Examples of how a year-long Drama course could be constructed using the new Learning Matrix and Achievement Standards are provided here. They are indicative only and do not mandate any particular context or approach.
Sample Course Outlines are intended to help teachers and schools understand the new NCEA Learning and Assessment Matrices. Examples of how a year-long Drama course could be constructed using the new Learning Matrix and Achievement Standards are provided here. They are indicative only and do not mandate any particular context or approach.
More Support
[ Video Resource ]
- Title: Setting the scene: Insights into kaupapa Māori
- Description: In this video, we introduce our Kaikōrero who will explore mātauranga Māori concepts in a series of videos; Tuihana Pook, Hine Waitere, Tihirangi Brightwell.
- Video Duration: 4 minutes
- Video URL: https://player.vimeo.com/video/772238305?h=0c3a2a8af7
- Transcript: EnglishGreetings. My name is Tuihana Pook from Te Whānau-a-Kauaetangohia
English
Greetings. My name is Tuihana Pook from Te Whānau-a-Kauaetangohia, from Te Whānau-a-Apanui. My tribal motto is Tihirau is the mountain, Whangaparāoa is the river, Whangaparāoa is the school, the marae is Kauaetangohia, the ancestral house is Kauaetangohia, his wife was Te Whatianga, that is our dining hall. The school is Te Kura Mana Māori o Whangaparāoa. I stand here in front of the leader Hoani Retimana Waititi. Greetings to you all.
I stand here as a descendant of Ngāti Tūwharetoa and Ngāti Kahungunu the tribes on my mother's side. I acknowledge the tribe of Ngāti Tūwharetoa and sub-tribe Tutemohuta. I climb the sacred mountain Tauhara. Below are the swirling waters of Taupō-nui-a-Tia. That is my connection to Te Arawa. On my adoptive father's side, I affiliate to Ngāti Hau, and Ngāti Rangi, the Whanganui tribe and the tribe of Taranaki Whānui. Greetings, I am Hine Waitere. I acknowledge you all from Te Whare Wānanga o Awanuiārangi, greetings.
Greetings to all. I acknowledge you all. Who am I on my mother's side? Taranaki is my mountain. Waiaua is my river. Kurahaupō is my canoe. Taranaki, Ngāti Kahungunu and Muaūpoko are my tribes. My sub-tribe is Ngāti Tamarongo, Orimupiko and Parihaka are my marae. Ōpunake is my standing place. Moving across to my father's side, Hikurangi is my mountain. Waiapu is my river. Horouta is my canoe. Ngāti Porou is my tribe. However, Rolleston, Canterbury is my home now. My name is Matua Tihirangi Brightwell. I am a Māori language teacher, haka troupe and kī-o-rahi teacher at Lincoln High School. Greetings to you all.
Hello everyone! As we start to engage in this work with lots of significant concepts, we just want to make our audience aware that this is directed toward people who are beginning a conversation about significant Māori concepts. And it's a conversation begun, not one that's ended. And many of the entry points have come from a personalised space.
From all the matters that descend from a genealogy the genealogies are linked to all such words as standing place, rangatiratanga, kaitiakitanga, taonga, and tikanga. These things are all linked to the programmes that we are running. There is nothing better. It is the purpose that matters.
All of the kaupapa that are discussed are enormous kaupapa to discuss, and they are massive pukapuka in their own right. And we are able to talk about them in a way that is speaking to our kaiako and those in the education system. And we can do that because we have got the knowledge from those who have gone before us, who have handed on this knowledge to us. So there's a massive amount of kōrero to be had, and for whānau out there this is just the beginning.
Te Reo Māori
Kia ora. Ko Tuihana Pook tōku ingoa. Nō te whānau ā Kauaetangohia nō Te Whānau-ā-Apanui. Ko taku pepeha ko Tihirau te maunga, ko Whangaparāoa te awa, ko Whangaparāoa te kura, ko te marae ko Kauaetangohia, ko te tipuna whare ko Kauaetangohia, ko tana wahine ko Te Whatianga, koinā tō mātou whare kai. Ko te kura, ko Te Kura Mana Māori o Whangaparāoa. Ānei i tū nei au i mua i te rangatira nei a Hoani Retimana Waititi. Kia ora koutou.
E tū ake nei te uri o Ngāti Tūwharetoa me Ngāti Kahungunu hoki ko aku iwi i te taha o tōku māmā. Rere ana te mihi ki te iwi o Ngāti Tūwharetoa me te hapū o Tutemohuta. Ka piki ake au ki runga i te maunga tapu ko Tauhara kei raro rā e reporepo ana te moana ko Taupō-nui-a-Tia. Koinā te hononga o te waka Te Arawa. Ki te taha o tōku pāpā whāngai Ngāti Hau, Ngāti Rangi hoki i a ia anō hoki hononga ki te iwi o Whanganui ā, ki te iwi o Taranaki Whānui. Tēnei te mihi, ko Hine Waitere tēnei. Tēnei te mihi ki a koutou katoa mai i te Whare Wananga o Awanuiārangi, tēnā tātou.
Kia ora tātou. Ngā mihi nui ki a tātou katoa. Ko wai tēnei ki te taha o tōku māmā? Ko Taranaki te maunga, ko Waiaua te awa, ko Kurahaupō te waka, ko Taranaki, ko Ngāti Kahungunu ko Muaūpoko ngā iwi. Ko Ngāti Tamarongo te hapū, ko Orimupiko ko Parihaka ngā marae, ko Ōpunake tōku tūrangawaewae. Whakawhiti atu ki te taha o tōku pāpā, ko Hikurangi te maunga, ko Waiapu te awa, ko Horouta te waka, ko Ngāti Porou te iwi. Ahakoa ērā ko Waitaha, ko Rolleston tōku kāinga ināianei. Ko Matua Tihirangi Brightwell tōku ingoa. He kaiako reo māori kapa haka me te kī-o-rahi ahau ki te Kura Tuaroa o Waihora. Nō reira tēnā tātou katoa.
Kia ora tātou. I a mātou e tīmata ana ki te uru ki ēnei mahi me te maha o ngā ariā matua, e hiahia ana mātou kia mōhio te hunga whakarongo e hāngai ana tēnei ki ngā tāngata e tīmata ana ki te whakawhitiwhiti kōrero mō ngā ariā Māori matua. Ā, ko te tīmatanga o ngā kōrerorero tēnei, ehara i te mutunga. Ko te maha o ngā wāhi uru i hua ake i tētahi wāhi matawhaiaro.
Mai i ngā kaupapa katoa ka heke mai i tētahi whakapapa ko ngā whakapapa ka hono atu ki ngā kupu katoa pēnei i te tūrangawaewae, rangatiratanga, kaitiakitanga, ngā taonga, ā tātou tikanga hoki. Ko ēnei katoa ka hono ki ngā kaupapa katoa kei te whakahaeretia. Nō reira, kāore i kō atu, kāore i kō mai. Ko te kaupapa te mea nui.
Ko ngā kaupapa katoa e kōrerohia ana he kaupapa nui, ā, he pukapuka nunui tonu. Ā, ka taea e mātou te kōrero i ērā mā tētahi ara e mārama ai ā mātou kaiako me ngā tāngata i roto i te punaha mātauranga. Ka taea te pērā i te mea kei a mātou ngā mātauranga o rātou mā, nā rātou ngā kōrero i tuku iho ki a mātou. Nō reira he nui ngā kōrero, he nui ngā kōrero mā ngā whanau he tīmatanga noa iho tēnei.
[ Video Resource ]
- Title: Insights into kaupapa Māori: Tikanga
- Description: This video explores Tikanga.
- Video Duration: 5 minutes
- Video URL: https://player.vimeo.com/video/772241190?h=c616f6b5f0
- Transcript: EnglishTikanga. There are numerous explanations of tikanga. There are tikanga that govern behaviour on the marae. There are tikanga that pertain to our homes
English
Tikanga. There are numerous explanations of tikanga. There are tikanga that govern behaviour on the marae. There are tikanga that pertain to our homes, and tikanga that pertain to our families our sub-tribes and our tribes. There are many explanations of tikanga. There are many aspects.
It connects to all the things that we do, our language, and aspects of Māori knowledge, the aspects that pertain to our homes, our true homeland, our land. Indeed, all tikanga is there. Therefore, if we were to follow the themes that relate to us, the Māori people, we must follow. We must make connections to tikanga.
For lots of people, the very first point of contact is on the marae. So, the very first point of contact is on the marae. So, for a lot of our students and family and teachers, they will see tikanga in action for the first time on the marae. And so what is this thing of tikanga? And to me, it's a way to behave and interact with people and my surroundings. Te taha wairua, you know, the unseen world that keeps me safe. So I know in each circumstance, if I can follow tikanga in how I interact with people. How do I interact with my pakeke? How do I interact with my tamariki? How to interact if I'm going on to a marae? How do I behave if I'm hosting people onto my marae or onto my whare? How do I behave at tangihanga? How do I behave at hākari? And tikanga tells me how to do that. And what it does is it protects me, and my mana, and my wairua. And it protects the mana and the wairua of the people who I am interacting with as well.
It gives me the mechanism to judge what is pono, what is tika and perhaps what is given with aroha. But it does provide the blueprint for reading and being able to anticipate what might be about to unfold when I'm in a social context.
How to implement it in the classroom? If a subject or a learning area is ever entering in a te ao Māori space through their content or through their pedagogy, then that’s an opportunity to engage in tikanga. Isn't it? And so if we are in the Food and Nutrition Department, there's always opportunity to engage with tikanga in that space. One hundred percent. If we're in the Outdoor Education space, there’s always opportunity to engage with tikanga in that space. If I'm going to visit the domain of Tāne or Tangaroa, there's a multitude of tikanga that you can follow to keep you and your students safe. If you're in the technology space working with wood, you know, you're creating things in that space, a lot of tikanga there as well.
There are multiple resonances, isn't it, with the way in which tikanga plays out as we engage with people. And increasingly we're challenged to think about mātauranga, ownership of mātauranga, the whole ability to think about even data sovereignty in terms of evidence, how it's housed, who houses it? The whole idea of individualism and collectivism too. So as I collect evidence about one person, invariably, I'm collecting it about a whakapapa, about a group of people. So what does that mean too, in the ways in which we engage respectfully with communities? What are your thoughts?
You have a right. There are other tikanga we need to follow in relation to the collection of research data. There are also tikanga on how to use the data collected. The question is: Who does the information belong to? Where did the information come from? Who will care for it?
Te Reo Māori
Tikanga. He nui ngā whakamārama mō, mō tikanga. Ko ngā tikanga e pā ana ki ngā marae ko ngā tikanga e pā ana ki wā tātou kāinga, ngā tikanga e pā ana ki wā tātou whānau wā tātou hapū, wā tātou iwi. He nui ngā whakamārama he nui ngā āhuatanga. Ka hono atu tēnei ki wā tātou mahi katoa i roto o wā tātou, te reo, i roto o ngā āhuatanga mō mātauranga Māori, i roto o ngā āhuatanga e pā ana ki wā tātou kāinga haukāinga, wā tātou whenua, kei reira katoa ngā tikanga. Nō reira, mehemea kei te whai haere tātou i ngā kaupapa e pā ana ki tātou te iwi Māori me whai atu anō, me hono atu anō ki ngā tikanga.
Mō te nuinga o ngā tāngata ko te wāhi tuatahi e kitea ai te tikanga ko te marae. Nā, ko te wāhi tuatahi e kitea ai te tikanga ko te marae. Nā, mō te nuinga o ā tātou ākonga, ngā whānau me ngā kaiako ko te marae te wāhi tuatahi e kite ai rātou i te whakatinanatanga o ngā tikanga, he aha hoki tēnei mea te tikanga? Ki ōku whakaaro he whanonga, he tauwhitiwhiti ki te tangata me taku taiao. Ko te taha wairua, te wāhi matahuna tērā, e tiaki ana i ahau. Nā, e mōhio ana ahau i ia āhuatanga, ki te ū ahau ki te tikanga o te āhua o taku tauwhitiwhiti me te tangata, ka pēhea taku tauwhitiwhiti ki ōku pākeke, ka pēhea taku tauwhitiwhiti ki aku tamariki? Ka pēhea taku tauwhitiwhiti ina haere au ki tētahi marae? Me pēhea te āhua o aku whanonga mēnā e manaaki ana au i tētahi iwi i taku marae ki taku whare rānei? Me pēhea aku whanonga i te tangihanga? Me pēhea aku whanonga i te hākari? Ko tā te tikanga, he tohutohu mai ki ahau me pēhea. Ko tāna, he tiaki i ahau, taku mana me taku wairua, ā, ka tiaki i te mana me te wairua o ngā tāngata e tauwhitiwhiti nei ahau hoki.
Ka tuku mai ki ahau tētahi tikanga whakawā he aha te pono, he aha te tika, ā, i ngā mea ka homai i runga i te aroha. Engari ka whakarato hoki i te mahere mō te mahi pānui me te āhei ki te matapae he aha ngā mahi kei tua i ahau e tū ana i te horopaki ā-pāpori.
He aha te whakatinana ki te akomanga? Mēnā e kuhu atu ana tētahi kaupapa, kaupapa ako rānei, ki tētahi mokowā ao Māori, arā, ngā kōrero, ngā tikanga ako rānei, koinā te āheinga ki te whakauru ki te tikanga. Nē rā? Nō reira mēnā tātou kei roto i te Tari Kai me te Taioranga, he āheinga anō tērā ki te whakauru ki te tikanga i taua mokowā. Āe mārika. Mēnā tātou kei te mokowā mātauranga taiao, he āheinga anō tērā ki te whakauru atu ki te tikanga i taua mokowā. Ki te haere au ki te ao o Tāne, o Tangaroa rānei, he nui ngā tikanga ka taea e koe te whai haere e noho haumaru ai koutou ko ō tauira. Mēnā kei roto koe i te mokowā hangarau e mahi ana me te rākau, kei te mōhio koe, kei te hanga mea koe i roto i taua mokowā, otirā he nui ngā tikanga kei taua mokowā.
He huhua ngā take paoro nē, arā, mō te āhuatanga o te tikanga i a tātou e tauwhitiwhiti ana ki te tangata otirā e nui haere ake ana ngā wero hei whai whakaarotanga te mātauranga, te rangatiratanga o te mātauranga, te āhei ki te whai whakaaro ki te tino rangatiratanga o ngā raraunga, otirā e pā ana ki ngā taunakitanga, te rokiroki, mā wai e tiaki? Te whakaaro nui o te takitahi me te tōpūtanga hoki. Nā, i ahau e kohi taunakitanga ana mō tētahi tangata, i te mutunga iho, e kohikohi ana ahau i te whakapapa, o tētahi rōpū tangata. Nā, he aha te tikanga o tērā, arā, ngā huarahi e whakaute ai te whakawhiti whakaaro ki ngā hapori? He aha ō whakaaro?
He tika tāhau. He tikanga anō me whai atu tātou e pā ana ki ngā āhuatanga o te kohikohi rangahau. He tikanga anō mō te whakamahi i ngā rangahau kua kohikohitia Ko te pātai, nā wai, nā wai ngā kōrero? I ahu mai ngā kōrero i hea? Mā wai e tiaki?
[ Video Resource ]
- Title: Insights into kaupapa Māori: Taonga
- Description: This video explores Taonga.
- Video Duration: 4 minutes
- Video URL: https://player.vimeo.com/video/772263519?h=17cced2989
- Transcript: EnglishA taonga. What is a taonga? Again
English
A taonga. What is a taonga? Again, this word has been expanded. In the past there indeed were taonga, but it was not used lightly. Today, what is considered a taonga is so broad. There are a lot of things now that are taonga. It did not pertain to things like a patu, or things like adornments for your neck or ears. A conversation can be a taonga. A taonga is handed down. Even the deceased are viewed as taonga. I hear callers say 'return oh treasured one'. So, today, what is truly the definition of taonga?
For me, it is something that is highly prized or valued, right? And so I think that taonga can certainly manifest in terms of physical objects. You know, the things that we wear. But it’s so much larger than that because our mātauranga too is a taonga. And quite often, people hear the notion or the concept taonga tuku iho, and so that which has been passed down from our forebears. But what is passed down is tikanga, is a way of being and seeing in the world, our identity, our language and our culture. So I think that when we're starting to think about taonga, I think sometimes that's narrowly defined as physical objects that we can see, feel and touch. But actually, it's so much more than that because it is about... Even the notion of possession is a little bit hard for me to kind of associate with taonga because often, it's not an individually held or prized possession, but quite often it is a collective one that we receive as whānau or as a larger group, you know?
I have two main ideas. Firstly, it is children and young people, they are the taonga. When our whānau, our parents send their kids to school, it’s like they are taking off their taonga around their neck and they're giving it to kaiako to look after. You know, their number one taonga, out of everything, are the kids in front of us. And so we should treat them as such and care for them as such. This supports what you say, what else is a taonga? It is waiata, it is haka. It is stories, it is incantations, it is amusement, it is kī-ō-rahi, it is toys, and those types of things. it is carving, and other treasures handed down by our ancestors. So just like the kids who are in my kura, in my classroom, are the taonga handed to us for a time by their parents. We have also been gifted taonga from our tīpuna, from our ancestors, and those are the language. That's our tikanga. It's the taonga tākaro we play. It’s the karakia. It's the pepeha. It's the pūrākau, the legend and the stories. So when we are aware that these things are taonga, that will change the way, that should inform the way that we interact with them and treat them. Because this is very precious to me, and so if I give it to you, then I want you to take care of it.
Te Reo Māori
He taonga. He aha te taonga? Anō, kua whakawhānuitia te kupu nei. I ngā wā o mua he taonga, ko ētahi anake ka karangahia he taonga. Ināianei, te āhua nei, hika, inā kē te whānui o te taonga. He nui ngā taonga ināianei. Kāore i titiro ki ngā taonga pēnei i te patu, i te taonga mō tō ātaahuatanga o tō kakī, ō taringa. He taonga ngā kōrero, he taonga tuku iho ērā, he taonga anō ngā, he taonga te mate Kei te rongo au i ētahi e karanga ana ‘hoki mai rā te taonga o te mate’. Nō reira, i tēnei wā, he aha te tino whakamārama mō te taonga.
Mōku ake, he mea e tino matapoporetia ana, e tino uaratia ana, nē? Nō reira ki ōku whakaaro, he tino mārakerake te kite i te taonga hei mea ōkiko, arā, ngā mea e mau nei e tātou, engari he nui noa atu i tērā, i te mea ko tō tātou mātauranga hoki he taonga. Rongo ai hoki te tangata i te kaupapa nei, te ariā nei o te taonga tuku iho, arā, ko ngā mea ērā i tukua iho mai i ō tātou tīpuna engari ko te mea kua tukua mai, ko te tikanga, he momo tūnga, he momo tirohanga ki te ao, tō tātou tuakiri, tō tātou reo me tō tātou ahurea. Nā, ki ōku whakaaro, ki te whakaaro tātou mō te taonga, he wā anō ka whāiti noa ki ngā mea ōkiko e taea ana te kite me te pā atu. Engari he hōhonu ake i tērā, otirā ko te whakaaro hoki o te pupuri i tētahi mea, he uaua mōku, te tūhono i tērā ki te taonga, i te mea kāore pea i puritia takitahitia te taonga engari kē nō te takitini kē te taonga ka riro mai hei whānau kē, hei rōpū nunui ake nē?
E rua ngā whakaaro matua āku. Mea tuatahi, ko ngā tamariki, ko ngā rangatahi ngā taonga. I te wā ka tono ngā whānau me ō tātou mātua i ā tātou tamariki ki te kura, anō nei kei te wetekina tō rātou taonga kei ō rātou kakī ā, ka tuku kē ki te kaiako māna e tiaki, otirā ko tō rātou tino taonga tērā, o ngā taonga katoa ko ngā tamariki kei mua i a tātou. Nō reira me pērā anō tō tātou tiaki, manaaki hoki i a rātou. Me te mea hoki e tautoko i tō kōrero, he aha atu ngā taonga. Ko te waiata, ko te haka ko ngā pūrākau, ko te karakia, ko te mahi a te rēhia, ko te kī-ō-rahi, ko ngā taonga tākaro, ko ērā ngā, te whakairo, ko ērā ngā taonga kua tuku iho mai i ō tātou tīpuna. Pērā anō hoki ki ngā tamariki kei taku kura kei roto i taku akomanga, he taonga tuku iho nā ō rātou mātua mō tētahi wā. Kua whiwhi taonga katoa tātou i ō tātou tīpuna, otirā ko te reo tērā. Ko ngā tikanga ērā. Ko ngā taonga tākaro e whakakorikoritia ana. Ko te karakia. Ko te pepeha. Ko ngā pūrākau, arā ngā kōrero toa me ngā pakiwaitara. Nā, kia mārama tātou he taonga ēnei mea, ka hui pea te tikanga e whai mōhio ai te huarahi e tauwhitiwhiti ai tātou ki a rātou, e manaaki tātou i a rātou. I te mea, he tino tongarerewa ki a ahau tēnei mea. Nā, ki te hoatu e au ki a koe, me tiaki e koe.
[ Video Resource ]
- Title: Insights into kaupapa Māori: Mana
- Description: This video explores Mana.
- Video Duration: 4 minutes
- Video URL: https://player.vimeo.com/video/772243090?h=b08d3f8354
- Transcript: EnglishThe main thrust of this topic
English
The main thrust of this topic, of this word mana, one word comes to mind. It is self-worth, it is self-esteem. And this comes forefront to me when I'm thinking about mana, of my own mana, or the mana of my children or my students or my partner or my friends and whānau is when I'm interacting with them. How am I impacting or affecting their mana, their self-worth and their self-esteem? It's really important to me that any engagements I have, any interactions I have, that they are mana-enhancing. At the very least, they’re mana-maintaining. But I really want to stay away from the mana, the takahi i te mana [diminish mana] So that's how I understand mana- as your self-worth, your self-esteem and your pride in yourself.
Ka pai. So I want to say too as a mother, you know, and as a grandmother looking at my tamariki, mokopuna, that mana is something that you're born with. We all come into this world with mana. And so it is about that dignity, authority, self-esteem. And so it's a precious taonga that then needs to be supported and nurtured as a child or as anyone continues to grow and track their pathway through life. So for me personally, it's about, as I look around to those that I love and that I spend time with and also those in my professional role too, how do I actually engage with people, as we were saying before, that is mana-enhancing, eh?
The role of the teacher in the classroom is to encourage and support so that the mana of each child comes to the fore. Do not belittle the child. We should uplift their spirit. It is possible if the child understands that the teacher has a good nature and then the mana of the child will, in turn, be the same.
I would want our kaiako and our senior leadership, you know, everyone who has influence and a position to play in our kura to be really cognisant and aware of the mana of the people that they are interacting with, whether you know, right in front or the decisions that they make that are impacting on. And so I can only tautoko the kōrero here which is, you know, each of my tamariki and my rangatahi in my classroom have mana and I'm very aware of that. So that means that does make me adapt and be conscious of the words I use and how we resolve conflicts and the decisions we make. I’m considering how this is going to impact on the mana of my students, of my sports team, of my kapa haka group, of my department. And when I talk and when I explain things, you know, making sure it's going like that, and not like that, and not talking down on anybody. So let’s just remain aware that what we say can either, you know, be quite impactful on people's mana for good.
Just basic things, like we talk about mana in a classroom situation, just giving little things to, for example, if a manuhiri comes in to your classroom asking one of your... It is up to you to allow a child to greet the visitor.
Te Reo Māori
Ko te mea nui o tēnei kaupapa tēnei kupu te mana ka puta tētahi kupu ki taku hinengaro ko te self-worth, self-esteem Ka noho tēnei i te hāputa mōku i a au e whakaaro ana ki te mana, taku mana ake, te mana o āku tamariki o āku ākonga, o tāku hoa, o āku hoa katoa, me tāku whānau hoki, i a au e tauwhitiwhiti ana me rātou, he pēhea taku pānga, te pānga rānei ki tō rātou mana, tō rātou mana āhua ake me te kiritau? He mea nui ki a au, kia noho hei take whakapiki mana ngā whakawhitinga me ngā tauwhitiwhiti āku me rātou. Otirā kia kaua au e whakaiti i tō rātou mana, me pupuri kē. Engari ko te mea e ngana ahau e pā ana ki te mana, kia kaua e takahi i te mana. Koirā taku mōhio ki te mana. ko tō mana ake, me tō kiritau, me tō whakapiki anō i a koe.
Ka pai. Ko taku hiahia, ko te whakaputa i tēnei kōrero hei whaea, me kī, hei kuia e titiro atu ana ki aku tamariki mokopuna, ka whānau mai koe me tō mana. Ka whānau katoa mai tātou ki tēnei ao me te mana. Nō reira ko tōna kaupapa ake ko te rangatiratanga, te mana, me te kiritau. Nā reira he taonga puipuiaki te tautoko i ngā hiahia te poipoi i te wā e tamariki ana, i te wā e tipu haere ana rānei, me te whai haere i tō rātou huarahi oranga. Nā, mōku ake, ka titiro haere au ki te hunga e arohatia nei e au, te hunga e noho tahi nei ahau, me te hunga e mahi tahi nei ahau hoki, ka pēhea ake taku whakawhitiwhiti me te tangata, pērā i ngā kōrero i mua, he whakapiki mana tērā, nē? I roto i te akomanga ko te āhuatanga o te kaiako ko te āki haere, awhi haere kia puta mai tēnā mana mai i ia tamaiti, ia tamaiti. Kaua e whakaiti i te tamaiti. Me hiki te wairua o te tamaiti ka taea mehemea kei te mōhio te tamaiti he wairua pai tā te kaiako ka pērā anō te mana o te tamaiti.
Ko taku wawata mō ō tātou kaiako me ngā kaiārahi matua, arā, te hunga katoa e whakaaweawe ana, he tūranga nui rānei i roto i ō tātou kura, kia tino aro, kia tino mārama hoki ki te mana o te tangata e tauwhitiwhiti atu nei rātou, ahakoa kei mua tonu i a koe, kei roto rānei i ō whakatau take e pā ana ki a rātou. Ko tāku noa he tautoko ake i ngā kōrero i konei arā, ko ia o aku tamariki me aku rangatahi i taku akomanga , he mana tōna, ā, e mārama au ki tērā. Nā reira ko te tikanga o tērā, me urutau ahau, me mataara hoki ki ngā kupu e whakamahia ana e au me pēhea hoki te whakatau i ngā tohenga me ngā whakataunga. E whai whakaaro ana ahau ki te pānga o tēnei ki te mana o aku ākonga, o taku rōpū hākinakina, o taku kapa haka hoki, o taku tari, ā, i ahau e whakamārama ana i ngā take, kia mōhio au ki te āhua o tērā, me pēnei kaua e pēnā, kaua e whakaiti i te tangata.Nā, me noho mataara ki tērā, ki te pānga o ā tātou kupu, kia pai ngā kupu, hei whakapiki i te mana o te tangata.
He mea taketake noa iho, I a tātou e kōrero ana mō te mana i roto i te akomanga, ko te tuku i ngā mea iti nei, hei tauira ake, ina tae ake he manuhiri ki tō akomanga, ko te tono i tētahi Māhau e hoatu te mana kia mihi tētahi o ō tamariki ki te manuhiri.
[ Video Resource ]
- Title: Insights into kaupapa Māori: Whakapapa
- Description: This video explores Whakapapa.
- Video Duration: 4 minutes
- Video URL: https://player.vimeo.com/video/772266235?h=db0f2eafe8
- Transcript: EnglishWhakapapa is extremely important in the Māori world. From genealogy
English
Whakapapa is extremely important in the Māori world. From genealogy, you know who you are and where you are from, where you originated from. You know your land you know your territory, your hapū. It begins with your pepeha, that is, your mountain, your river, and down to your hapū. Others mention your connections to your marae. It is a huge thing if you know your genealogy. Then you can make links to your relatives from each and every tribe. That is all I have to say.
Thank you. You are correct. Whakapapa is the beginning of all things. Everything begins with whakapapa, and we know that we whakapapa to Ngā atua. And whakapapa to me is a collection of stories and lives and experiences and important works and deeds and people that came before me. And that's all my whakapapa. I'm here now in the present but if you look behind my shoulder, you'll see all of my ancestors behind me, and all of their mahi and their deeds.
Yes, me too. It is about certainly... it gives you a place to stand. It gives you a right to be in a particular place and to be able to connect to, as you were saying, to people, to atua, to things, to historic moments in time. But it also comes with roles and responsibilities. You know? So I think whakapapa for me, when it puts you into a matrix of relationships with people and with place, it doesn't come free. Yeah? It comes with a real need to understand then - what are my roles and responsibilities in this place? Yeah? Having this as a korowai (cloak) of who I am and where I come from.
If we want to localise it, then what I would say is an example of whakapapa in kura is understanding your mana whenua, and learning about your mana whenua in your area. And so to understand where you are, and where your school is, you are under the korowai, you are under the protection and the mana of the people of the land in your area. So get to know them, learn about their stories, learn about their people, learn about their marae, learn about the whenua. Why is their awa called that? Why is the maunga called that? Why is the marae called that? What’s the whakapapa of my area? So that would be a way for any kura to be able to engage in any learning context, is to draw on the whakapapa of the place where you are, among a whole range of things.
But equally, you know, we've got a whakapapa of our way of understanding and classifying and engaging the world. We might start with Rangi and Papa, right? Papatūānuku, Ranginui, and all of the atua that came from that have a whakapapa. And what we’re trying to do is to create an understanding of who we are and where we've come from. Not only physically, physiologically, but conceptually as well.
And so it's really vital that we say to the children: Know who you are. Don't be shy or embarrassed. Don't be shy or embarrassed of, you know, my father's this, or my mother is that. People are treasures. You are a treasure. So every person is important. Every person is unique because they have a whakapapa.
Te Reo Māori
Ko te whakapapa te mea nui i roto i te ao Māori. Mai i te whakapapa ka mōhio koe ko wai koe, nō hea koe, i ahu mai koe i hea. Ka mōhio koe tō whenua ka mōhio koe tō takiwā, tō hapū. Ka tīmata mai tō pepeha arā tō maunga, tō awa, heke iho ki tō iwi. Ka hari ētahi ki tēnā marae, ki tēnā marae. He mea nui mehemea kei te mōhio koe tō whakapapa Ka taea e a koe te hono atu ki tēnā o ō whanaunga ki ērā o ō whanaunga mai i tēnā iwi ki tēnā iwi. Huri au, koirā tāku.
Tēnā koe. Tika tāu. Te tīmatanga o ngā mea katoa ko te whakapapa Ka tīmata ngā mea katoa i te whakapapa, me te mōhio anō e whakapapa ana tātou ki ngā atua nā, ko te whakapapa ki ahau he kohinga kōrero, oranga, wheako hoki me ngā mahi, ngā mahi nunui me nga tāngata nō mua i ahau. Koinā katoa taku whakapapa Kei konei ahau ināianei, Engari ki te titiro koe ki tua o taku pakihiwi, ka kite koe i ōku tīpuna katoa, kei muri i ahau, me ā rātou mahi nunui.
Āe, me au hoki, he tūmomo pūmautanga - e whai tūranga ai koe. Ka whai mana koe ki te tū i tētahi wāhi me te tūhono atu ki taua wāhi, pērā i āu kōrero i mua, te hononga ki te tangata, ki ngā atua, ki ngā āhuatanga mīharo o mua. Engari tērā anō ōna here, ōna haepapatanga. Nē rā? Nā, ko te whakapapa ki ahau, ka whakanoho i a koe ki roto i tētahi mahere o ngā hononga ki te tangata, ki te wāhi, otirā ehara i te mea kāore he utu. Nē rā? Me tino mārama koe he aha aku mahi me ngā haepapatanga i tēnei wāhi? Nē rā? Kia noho tēnei hei korowai mōku, ko wai ahau, ā, i ahu mai au i whea. Ki te hiahia kia whakahāngaitia tēnei, nā ko taku tauira pea o te whakapapa i roto i te kura, ko te mārama ki tō mana whenua, te ako i ngā kōrero mō tō mana whenua i tō rohe. Kia mārama koe ko wai koe, kei hea tō kura, kei raro koe i te korowai, i te kākahu whakamaru me te mana o te iwi o te whenua i tō rohe. Me mōhio koe ki a rātou, me ako i ā rātou kōrero, me ako ko wai ō rātou tāngata, me ako i ngā kōrero mō ngā marae, me te whenua. He aha i whakaingoatia ai tō rātou awa ki taua ingoa? He aha i whakaingoatia ai tō rātou maunga ki taua ingoa? He aha i whakaingoatia ai tō rātou marae ki taua ingoa? He aha te whakapapa o taku rohe? Nā, he huarahi tērā e tauwhitiwhiti ai tētahi kura i ngā horopaki ako katoa, arā, te nanao atu ki te whakapapa o te wāhi e noho nā koe, tae atu ki ētahi atu āhuatanga whānui.
Tāpiri ki tērā, he whakapapa tā mātou o te huarahi e mārama ai mātou, e whakarōpū ai mātou, e whakauru ai mātou ki te ao. Ka tīmata pea ki a Rangi rāua ko Papa, nē? He whakapapa tō Papatūānuku, tō Ranginui, tō ngā atua katoa i ahu mai ai i a rāua, ā, ko tā mātou e whakamātau nei, ko te whakapiki i te māramatanga ko wai mātou, ā, i ahu mai mātou i hea. Kaua ko te taha tinana me te taha hinengaro anake, engari te taha ariā hoki.
Nō reira he tino waiwai te kī atu ki ngā tamariki, Me mōhio ko wai koe, kaua e whakamā. Kaua e whakamā ki te kī, anei taku pāpā, anei taku māmā. He taonga, he taonga te tangata, he taonga koe. Otirā he hira ngā tāngata katoa. He ahurei ia tangata i te mea he whakapapa tōna.
[ Video Resource ]
- Title: Insights into kaupapa Māori: Tūrangawaewae
- Description: This video explores Tūrangawaewae.
- Video Duration: 4 minutes
- Video URL: https://player.vimeo.com/video/772268081?h=af30dde728
- Transcript: EnglishSo let's break down the word tūrangawaewae. Tūranga means the place where I am standing. Tūrangawaewae is where my feet stand. To me
English
So let's break down the word tūrangawaewae. Tūranga means the place where I am standing. Tūrangawaewae is where my feet stand. To me, tūrangawaewae is the place where I grew up, where I was born. To some of us, the place the umbilical cord was cut and returned to my original home. That's where I'll go back to. I know it's my tūrangawaewae, the place I'll go back to even if I've been to other regions or other schools. There is no other place like my tūrangawaewae, or to others, my original home (ūkaipō), but I refer to it as my tūrangawaewae, ok?
As I reflect on this word tūrangawaewae, some pictures come to mind which is my interpretation of this word. So what's this word tūrangawaewae to me? It is my mountain, where I grew up, between Mount Taranaki and the sea, the site of my marae, the village where my ancestors slept, that is the place. So my tūrangawaewae is there. Although I live on this side of the country in Te Waipounamu (South Island), in Canterbury, and although that is my home, where I have two children. Despite these things, my tūrangawaewae is in Taranaki, in Te Ika-a-Māui (North Island), the land of my ancestors, my marae, the land. Like you friend, when the time comes for me to sleep eternally, I will return to my tūrangawaewae, beside my ancestors. So my tūrangawaewae is there.
And most of us now... You return. When you are born in your tūrangawaewae, you return to the tūrangawaewae upon your death. And most people are like that. When they pass away, they'd like to go home to their tūrangawaewae.
So if I was in an educational context, I would ask the people in there - what is it about the concept of tūrangawaewae that you want to draw across from a customary context and relocate into an educational one? And building on those ideas, is it the idea of security, of connectedness, of location? Because I know lots of ākonga feel displaced in kura, in large spaces. So they may want to come to a particular home room or into a whare or to somewhere else and say 'this is our space, this is my place'. I feel secure here, I feel connected.
Some of our kids in our big schools, they look for what we can term a tūrangawaewae. So some of our big schools organise clubs. They have things like the Māori club, Pacific Island club, Samoan club, just for a home base. And a lot of our mokopuna find it really... There’s a wairua there. They head for those - that area.
Te Reo Māori
Nō reira, te tūrangawaewae ka wetewetehia te kupu. Ko te kupu tūranga ko taku wāhi i tū ai au. Tūrangawaewae ko te wāhi i tū ai waku waewae. Nō reira, tūrangawaewae ki ahau ko taku wāhi i tipu mai ahau, i whanau mai ahau, ki ētahi o tātou te wāhi i katohia taku pito ka whakahokia ki taku ūkaipō. Koirā te wāhi ka hoki au ka mōhio au koirā tōku tūrangawaewae te wāhi ka hoki au ahakoa haere au ki ētahi atu takiwā ētahi atu kura, kāore i kō atu koirā tōku tūrangawaewae ki ētahi tōku ūkaipō, engari, ki ahau tōku tūrangawaewae. Ka pai?
Ki ahau nei i ahau e whakaaro ana ki tēnei kupu tūrangawaewae, ka puta ētahi pikitia ki taku hinengaro ko tērā taku whakamārama o tēnei kupu Nā reira, he aha tēnei kupu te tūrangawaewae ki ahau? Ko taku maunga, ko te wāhi i tipu ake ai au, i waenganui i a maunga Taranaki me te moana, te wāhi o taku marae te pā i reira i moea ōku tīpuna, ki reira hoki. Nā reira, kei reira tōku tūrangawaewae. Ahakoa ka noho au ki tēnei taha o te motu ki Te Waipounamu, ki Waitaha, ahakoa tērā, ko tērā taku kāinga, kua puta ētahi tamariki tokorua. Ahakoa aua mea kei Te Ika a Māui, kei Taranaki tōku tūrangawaewae te wāhi o ōku tīpuna, tōku marae, te whenua. Pērā i a koe, e hoa i te wā ka moe au mō te wā whakamutunga ka hoki au ki tōku tūrangawaewae ki te taha o ōku tīpuna. Nā reira, ko te wāhi tōku tūrangawaewae.
Ko te nuinga o tātou ināianei Ka hoki koe. Ka whānau mai koe i tō tūrangawaewae, ka mate koe ka hoki koe ki tō tūrangawaewae. ā, ko te nuinga he pērā, ki te mate te tangata, ka hiahia kia whakahokia ki tō rātou tūrangawaewae.
Nā, mēnā au i tētahi horopaki whakaako ka pātai atu au ki te tangata he aha te wāhanga o te ariā o te tūrangawaewae kia whakawhitia i tētahi horopaki ā-tikanga me te whakanoho i roto i tētahi horopaki whakaako? Waihoki ko te whakatipu haere mai i aua whakaaro, ko te whakaaro rānei pea o te haumaru, te tūhonotanga, te tūwāhi? E mōhio ana au ki te tini ākonga, kāore i te pai te noho i ngā kura, i ngā taiwhanga nui. Nā reira ka hiahia pea rātou ki te haere mai ki tētahi rūma kāinga, ki tētahi whare rānei, ki tētahi atu wāhi rānei, ka kī atu 'koinei tō mātou mokowā, koinei taku wāhi'. Ki konei au noho haumaru ai, noho tūhono ai.
Ko ētahi o ā tātou tamariki i ngā kura nui, e kimi ana i tētahi wāhi hei tūrangawaewae. Na, ko ētahi o ō tātou kura nui, e whakarite karapu ana. Pēnei i te karapu Māori, te karapu Pasifika, te karapu Hāmoa hei kāinga noa iho mō rātou. Otirā he huhua ā tātou mokopuna e rongo ana i tētahi wairua i reira. Ka kotahi atu rātou ki aua wāhi - ki taua takiwā.
[ Video Resource ]
- Title: Insights into kaupapa Māori: Rangatiratanga
- Description: The video explores Rangatiratanga.
- Video Duration: 4 minutes
- Video URL: https://player.vimeo.com/video/772271962?h=7c2e95bc6c
- Transcript: EnglishThis is a very important principle - rangatiratanga. When I think of this word
English
This is a very important principle - rangatiratanga. When I think of this word, this topic, three words come to mind. The first word is like whaea Hine here. It is self-determination; that is the first word. The second word is autonomy. There are many words but the third word is the skills of a leader, the skills, the pūkenga, the abilities of the leader, rangatiratanga.
I think that, you know, for me personally it is about the ability to think about being able to be self-determining, to have the opportunity to understand what being a member of a community is, and my ability to make decisions.
Te rangatiratanga, the leader of your family, of your sub-tribe, of your tribe stems from the lessons, the skills acquired from your elders, and are passed down to you. At that time, you were not allowed to ask. You were not allowed to debate with your elders. Your grandmothers or grandfathers, they would say, that is the thing: Believe in the lessons of your grandmothers and grandfathers. Today that has sort of changed. It has changed due to the lessons and the skills being taught to our children. Do not sit silently. You can reply according to your own thoughts. Don't leave it to your friend or someone else to dictate what you should do. But be strong and follow your own thoughts based on what is right, not based on being harassed but on what is right.
Rangatiratanga in the classroom: When we have our kaiako and you've met your students for the first time, or you've finished a unit and the next question is 'kei te aha tātou ināianei?' What are we up to now? And so rangatiratanga can now be talked about in the sense of power-sharing. And so if we look at the current model of education in Aotearoa, you know, what is that balance of power-sharing?
What’s important for me and hearing you talk too, Tihirangi, is that, you know, rangatiratanga doesn't live as an isolated island. When you've got multiple rangatira all in front of you, that’s a negotiated space. And so we now have seen the negotiation of learning most in schools. As you were saying, you know, in the PLD space, I either see people negotiate rangatira ki te rangatira to the focus of learning. So people look at passion projects, for example, right? I see them negotiate or co-construct the evidence by which they might provide their learning. Evidence of their learning, right? So here's the learning intention or here is the standard. How might you provide evidence of understanding that standard? Right? Some people might want to hui. Other people might want to actually do, I don't know, PowerPoint, TikTok, you know, but that’s negotiated. And then the third way I see the negotiation in a learning context too is the negotiation of what good looks like. So what's the success criteria? How will I know that I have achieved, you know? And that’s related to the standard or to the learning intention that was there together.
Te Reo Māori
He kaupapa nui rawa tēnei te rangatiratanga. I te wā e whakaaro ana au ki tēnei kupu tēnei kaupapa ka puta e toru ngā kupu. Te kupu tuatahi, ōrite ki a whaea Hine nei, ko te self-determination, tērā te kupu tuatahi. He kupu tuarua, autonomy, me... he maha ngā kupu engari, he kupu, he kupu tuatoru ko ngā pūkenga o te rangatira, ngā skills ngā pūkenga, ngā āheitanga o tēnei kaupapa te rangatiratanga.
Ki ōku whakaaro, me kī, mōku ake, ko te āhei kia whai whakaaro ki te rangatiratanga, kia whiwhi āheinga kia mārama ake ki te tikanga o te noho hei mema o te hapori, me te āheinga ki te whakatau take.
Te rangatiratanga, te rangatira o tō whānau, o tō hapū, o tō iwi ka ahu mai ngā akoranga mai, ngā pūkenga i ako koe mai i ngā... ō kuia, ō koroua ka heke mai ki a koe. I tēra wā, kāore e taea e a koe te pātai, kāore e taea e a koe te taupatupatu i te taha o ō mātua, ō kuia, ō koroua. Tō rātou kōrero, ā, koirā te, te – me pono koe ki ngā akoranga ō kuia me ō koroua. I tēnei wā kua āhua tīni ēra āhuatanga. Ka tīni i runga i ngā akoranga, ngā pūkenga kei te akohia ki wā tātou tamariki. Ā, kaua e noho puku noa iho. Māhau tonu e whakahoki e ai ki wō whakaaro, kaua e noho mā tō hoa, mā tēnei mā tērā e kī mai ki a koe me pēnei koe, me pērā koe. Engari, kia kaha rātou ki te whai haere wā rātou ake whakaaro i runga i te tika, kāore i runga i te pōrearea, i runga i te tika.
Ko te rangatiratanga i roto i te akomanga i te wā ka tūtaki te kaiako ki āna ākonga i te wā tuatahi kua oti rānei he kaupapa ako, ā, ko te pātai ia, 'kei te aha tātou ināianei?' Kei te aha tātou ināianei? Nā, ka taea te kōrero mō te rangatiratanga ināianei e pā ana ki te toha i te mana. Ki te titiro tātou ki te tauira o nāianei o te mātauranga i Aotearoa, he aha te tauritetanga o te toha i te mana?
He aha te mea nui mōku, otirā te rongo i a koe e kōrero ana hoki, Tihirangi, me kī, e kore te rangatiratanga e noho motu. I te wā he tokomaha ngā rangatira i mua i a koe, he wāhi whiriwhiri whakaaro tērā. Kāti ko te wāhi nui e kite ana tātou i te whiriwhiri kōrero mō te mahi ako i roto i ngā kura, pērā i tāu kōrero, ko te wāhi ki te PLD, E kite nei au i te tangata e whiriwhiri ana, rangatira ki te rangatira, he aha te aronga o te mahi ako. Heoi me titiro tātou ki ngā kaupapa kaingākau, hei tauira, nē? E kite nei au i a rātou e whiriwhiri ana, e waihanga ngātahi ana rānei i te taunakitanga e whakarato ai pea rātou i ngā mahi ako. Taunakitanga o ā rātou mahi ako, nē? Nā reira anei te whāinga ako, anei rānei te paerewa. Me pēhea to whakaatu taunakitanga o tō mārama ki taua paerewa? Nē? Ka hiahia pea ētahi ki te whakarite hui, ka hiahia pea ētahi ki te mahi PanaHiko, TikTok, aha rānei, engari he mea whiriwhiri tērā. Ā, ko te huarahi tuatoru e kite nei au i roto i te whiriwhiri i te horopaki ako, ko te whiriwhiri he aha ia te āhua o te pai. Nā, he aha te paearu angitu? Me pēhea au mōhio ai i tutuki i ahau, otirā e whai pānga ana ki te paerewa, ki te whāinga ako rānei, otirā te whakatutuki ngātahi.
[ Video Resource ]
- Title: Insights into kaupapa Māori: Hauora
- Description: The video explores Hauora.
- Video Duration: 6 minutes
- Video URL: https://player.vimeo.com/video/772274697?h=58bb8f6d90
- Transcript: EnglishWhat is hauora to us? It is vitality and wellness
English
What is hauora to us? It is vitality and wellness, it is the breath of wellness. There are many aspects that are connected to hauora. There are ups and downs. One of the examples that has emerged from the expert Mason Durie One of the examples that has emerged from the expert Mason Durie is the tapa whā model. After that, we then looked at hauora and what aspects emerged under that. What is the situation, if we're being true to his picture of hauora as it relates to us.
The person's hauora is more than just the physicalness in that it’s their entire being. In my view, and in my knowledge of hauora, my mind turns to a proverb 'What is the most important thing in this world? It is people, it is people, it is people.' Why? What is the connection between these things, this proverb and hauora? For me, what is the most important thing to my students in front of me? It is their hauora. That's the most important thing to me. If they're settled, if they're good, they're healthy, we can learn and teach, etc. If their hauora has declined, that will be a challenge and a difficulty. So, I really love that we pay lots of attention to hauora and one of the things that really is important to me and that this concept allows us to do is to understand that a person's hauora is more than just what they physically look like in front of you. It is their- where they are at in their mind. You’re taking into consideration their relationships and how they're feeling connected in that way, socially. And also really important to me is this- the spiritual part as well. Te taha wairua.
Yeah, and then what that looks like embodied within even the subjects that we teach, right? So what does it look like when we start to think about our emotional vitality or the relational health and well-being that we have?
I have some ideas to maybe implement, that can be used and found in hauora. And so teachers need to be aware that you might not have to literally teach hauora, but the activities you create and you know, the way you teach and what you're learning about those can hit and feed the different parts of our hauora. And, you know, so you might create- you might have mahi that does feed the connections. You know, some kids might be fine physically in your classroom, with no problems. They’re fit as. Their minds are good, they are clear, they’re with it, and they are attentive but you can see that there's something- there is something lacking and it could be a disconnect from my peers. And so for teachers, it's ensuring that you are adaptive and you have variety in, you know, the kinds of tasks and mahi you do and how you talk and who you talk to, to ensure that you can be hitting those various things. Feed the mind, feed the mind, feed my social connections, and feed my taha wairua. So I really love that the concept of hauora allows us to talk about me as a whole.
You know sometimes certainly the emergence of tapa whā came out of a health model. And so I think that quite often it is narrowly located within PE, health. But actually, the very point he was making was that health is so much more than just our, as we've said before Tihirangi, our physical well-being. That it is about how we are connecting on multiple levels to our mātauranga, to our knowledge, to the relationships that we have, the way it feeds our emotional well-being, our wairua, and I'm really loving the fact that schools are using tapa whā but also using it as a leverage to think about other mechanisms or locations in which they need to develop significant relationships to these aspects of our ākonga. And I think that that's a powerful thing.
Te Reo Māori
He aha te hauora ki a mātou. Ko te hau me te ora ko te hā o te ora. He nui ngā kaupapa ka hono atu anō ki te hauora. He nui ngā piki, ngā heke. Tētahi o ngā tauira kua puta mai i te tohunga nei a Mason Durie ko te āhuatanga mō te tapa whā I muri i tērā, anā ka titiro tātou ki te hauora he aha te āhuatanga ka puta mai i raro i tērā. He aha te āhuatanga mehemea kei te pono tātou ki tōnā pikitia pea o te hauora e pā ana ki a tātou.
He nui ake te hauora o te tangata i te taha tinana anake, engari ko tōna oranga katoa. Ki tōku kitenga me tōku mōhiotanga o tēnei mea te hauora ka huri taku hinengaro ki tētahi whakataukī ‘he aha te mea nui o te ao? He tangata, he tangata, he tangata’. He aha ai? He aha te hononga o ēnei mea tēnei whakataukī me te hauora? Ki ahau nei, he aha te mea nui o āku ākonga kei mua i ahau? Ko tō rātou hauora. Ko tērā te mea nui, ki ahau Mēnā kua tau, mēnā kua pai, kua rahi tō rātou hauora ka taea e mātou te ako te whakaako, te mea te mea te mea Mēnā kua heke iho tō rātou hauora he wero tērā he uauatanga tērā. Nā reira, Ko te mea pai ki a au, e kaha aro ana tātou ki te hauora, arā ko tētahi o ngā mea e ngākaunuitia ana e au, ā, mā tēnei ariā e mārama ai tātou he whānui ake te hauora i te āhua noa iho o te tinana i mua i koe. Ko te āhua o te hinengaro kē. Ka whakaaro koe ki ana hononga, me te āhua o aua hononga, ā-pāpori, ā, ko tētahi mea nui ki a au ko tēnei - ko te taha wairua. Te taha wairua.
Ā, ko taua āhua i roto i ngā kaupapa e whakaakona ana e mātou, nē? Heoi, he pēhea te āhua ina tīmata tātou ki te whai whakaaro ki tō tātou oranga hinengaro, oranga whanaungatanga rānei?
He paku whakaaro āku ki te whakatinana pea te whakamahia, te kitea hoki i te hauora. Nā, mō ngā kaiako me mōhio ehara i te mea me whakaako i te hauora, engari mā ngā mahi ka whakaritea e koe, me te āhua o te whakaako i ngā kaupapa e whāngai i ngā wāhanga rerekē o te hauora. Nā, ka whakarite pea koe i ngā mahi e whāngai ana i ngā hononga. Kia mōhio mai, kei te pai noa ētahi o ngā tamariki i roto i tō akomanga, kāore he raru. Kei te pakari te tinana. Pai ana tō rātou hinengaro, he mārama, he koi, e aro ana, engari kei te kite i tētahi āhuatanga- e whakararu ana i a ia, kua kore pea e hono ki ngā hoa. Nō reira, ko te mahi a te kaiako he whakarite he raungāwari koe, he maha ngā momo tūmahi, mahi hoki e whakaritea ana e koe, ā, ko te āhua o ō kōrero me ngā tāngata e kōrero atu nā koe hei whakarite e tutuki ana i a koe aua mea. Whāngaia te hinengaro, whāngaia aku hononga pāpori, whāngaia taku wairua. Ko te mea rawe ki a au, mā te hauora e āhei ai tātou ki te kōrero mō te katoa o ahau.
I ētahi wā ko te putanga mai o te tapawhā i tētahi tauira hauora. Nā reira, ki taku titiro i te nuinga o te wā e noho whāiti ana i roto i te PE me te hauora, engari ko te tino pūtake o ana kōrero he whānui ake te hauora i te oranga tinana, arā kua kitea kētia i mua, Tihirangi. E pā ana kē ki te āhua o ā tātou hononga maha ki te mātauranga, ki te whanaungatanga, me te āhua o te whāngai i te oranga hinengaro me te wairua, ā, he rawe ki a au e whakamahi ana ngā kura i te tapawhā, otirā e whakamahia ana hei kaupapa e whai whakaaro ai ki ētahi atu tikanga wāhi rānei e hiahiatia ana kia whakawhanake i ngā hononga hira ki ēnei āhuatanga o ā tātou ākonga. Ki a au, he mea nui tērā.
[ Video Resource ]
- Title: Insights into kaupapa Māori: Kotahitanga
- Description: This video explores Kotahitanga.
- Video Duration: 5 minutes
- Video URL: https://player.vimeo.com/video/772277065?h=e4499bddd5
- Transcript: EnglishWhilst sitting together
English
Whilst sitting together, talking to one another, and working together, the result is unity. Therefore this is our means of unifying our thoughts so that we can move forward together.
For me, when I see or when I hear kotahitanga, it's the uniting of people. It's the uniting of groups of people. It's the uniting and unifying of thoughts and ideas and intentions. And while we can do that, we are not saying that there's the single way that we're doing, we're choosing to do. But we might be united and that we are going to strengthen a kaupapa in our school. And there are many ways to get there. And we will draw on the skills of everybody in our kura to get there, but our unifying intention is that we're going to get there together. I think unity works like this. There is no falter or no split. Everyone is joined as one. So yeah, that’s the unifying of people and ideas and intentions. Unity is the most important thing to me.
Rawe. And it is exactly that for me too, that it is about the whole acting as one which is the literal translation. Nē, kotahitanga, to be as one. But that then requires us to think about what good partnership looks like and what does oneness look like, either in our whānau contexts or in our educational spaces, in our classrooms, engaging with whānau. And I know that working with ākonga, certainly lots of drawing on student voice. They've talked lots under the mantle of kotahitanga, about power sharing, and I think that that's really powerful. While we would say that's not a translation of kotahitanga, it's a powerful indicator of the presence of being unified that, you know, that we've got multiple people who are working and able to give effect with the power to whatever is at hand.
There are key questions before us. How do we implement this thing called kotahitanga? And how do we unify ourselves, the students and teachers together, with all their different skills? Yes. That is a difficult question, but I do have an answer. And that’s the whole power of kotahitanga; that's what it's about. It's about saying your skills and your perspectives and your personality and your characteristics are all needed and they need to be maintained. And that's going to take all of that for us to accomplish our mahi. And so the simplest way I think about it is - when I'm in my classroom teaching, I want the entire rōpū to get there. I don't just want some of the rōpū or the majority of the rōpū to get there. It's really important to me that we get there together. We need to unite. Unity, the unity of people, and the relationship between people. Indeed, perhaps it is the unification of the level. So, perhaps the kotahitanga is about the people in the room.
And the strategy you use is tuakana-teina. And the tuakana would be the ones that are more capable than the teina. and then the philosophy behind that. With your contribution and my contribution, we shall all thrive.
And I think it goes back to that whole idea too of what we understand unified to be or oneness. So we might have a unified vision but not necessarily a uniform approach. And that's because we've got significant diversity within our whānau. We know that our own children have different needs, yeah? But the vision is to have them wonderful contributors to our society, you know, with their identity, language and culture intact. But that will mean different things for each of them.
Te Reo Māori
I runga i te noho tahi, te kōrero tahi te mahi tahi ka puta kotahitanga. Nō reira, koinā tā tātou kaupapa hei kotahi ngā whakaaro kia haere whakamua te waka.
Mōku ake, ina kite au, rongo rānei i te kotahitanga ko te whakakotahitanga o te tangata. Ko te whakakotahitanga o ngā rōpū. Ko te whakatōpūtanga me te whakakotahitanga o ngā whakaaro me ngā ariā me ngā takunetanga. Ahakoa ka tareka e tātou tērā, Kāore au i te kī koinā anake te huarahi e whāia ana, engari koinei tā mātou e kōwhiri nei. Engari kia kotahi tātou i roto i ngā mahi ki te whakapakari ake i te kaupapa i roto i tō tātou kura. Otirā he nui ngā huarahi e tae atu ai ki reira. Ka nanao atu ki ngā pūkenga o te katoa i roto i tō tātou kura e tae atu ai ki reira, engari ko te wawata o te whakakotahi, kia tae ngātahi ki taua wāhi. Ki tāku nei, ko te kotahitanga o te katoa pēnei ai. Kore he whati, kore he pakaru, ā, ka hono tahi tātou. Nā reira, āe, koirā te whakakotahitanga o te tangata, o ngā ariā me ngā takunetanga. Kotahitanga, ko tērā te mea ki ahau.
Rawe. He pērā hoki mōku, ko te kaupapa kia kotahi te mahi, otirā koinā tonu tana whakapākehātanga. Arā kia noho kotahi ai. Engari me whai whakaaro tātou ki te āhua o te hononga pai, otirā ki te āhua o te kotahitanga i roto i te horopaki o ngā whānau, o ngā wāhi mātauranga rānei, i roto i ngā akomanga me te whakawhitiwhiti ki ngā whānau. E mōhio ana ahau ko te mahi ngātahi me ngā ākonga he nui te mahi nanao atu ki te reo o ngā ākonga. He nui ā rātou kōrero i raro i te kotahitanga mō te toha i te mana, otirā he kaha ēnā kōrero. Ahakoa e kore pea tātou e kī koinā katoa te whakapākehātanga o te kotahitanga, he tohu kaha o te kitenga o te kotahitanga, me kī, he tokomaha ngā tāngata e mahi ana, e whakatinana ana i taua mana kia oti ai he mahi.
He pātai matua kei mua i te aroaro me pēhea te whakatinana o tēnei mea ko te kotahitanga ki te akomanga me te mea hoki, me pēhea te whakakotahi ai tātou ngā ākonga, ngā kaiako me ō rātou rerekētanga o ngā pūkenga, ae. He pātai uaua tērā, engari he whakautu tāku. Koinā katoa te mana o te kotahitanga, koinā te pūtake. Ko te kī ake, me pupuri ō pūkenga me ō whakaaro me tō haukiri, me ō āhuatanga. E tutuki ai ā tātou mahi katoa, koinei te āhua o ngā mahi hei whai. Nā, ko te huarahi ngāwari rawa o te whai whakaaro i a au i roto i te akomanga e whakaako ana, kia tae te rōpū katoa ki taua wāhi. Kāore i te hiahia kia eke noa ētahi o te rōpū, te nuinga rānei, engari he mea nui ki ahau kia tae ngātahi tātou. Me whakakotahi ai tātou. Te kotahitanga ko te kotahitanga o te tangata me te hononga o tangata ki te tangata. Ehara tērā pea ko te whakakotahitanga o te taumata, me kī. Nā, tērā pea ko te tikanga ia o te kotahitanga, ko te hunga katoa kei te akomanga.
Ā, ko te rautaki ka whakamahia ko te tuakana teina, otirā he mātau ake ngā tuākana i ngā teina me te kaupapa hoki kei muri i tērā, ko tōu rourou, ko tōku rourou ka ora te katoa o tātou ka kotahi tātou.
Ki ōku whakaaro ka hoki anō ki te whakaaro nui hoki o tā tātou e mōhio nei mō te whakakotahitanga. Tērā pea he kotahi te moemoeā, engari he rerekē te whāinga. I pērā ai nā te mea he nui te kanorau i roto i tō tātou whānau. E mōhio ana tātou he rerekē ngā hiahia o ā tātou tamariki, nē? Engari ko te moemoeā ia, kia whai wāhi nui rātou ki tō tātou porihanga. Arā, kia mau tonu te tuakiri, te reo me te ahurea. Engari he rerekē anō te whakamārama ki tēnā, ki tēnā o rātou.
[ Video Resource ]
- Title: Insights into kaupapa Māori: Wairuatanga
- Description: This video explores Wairuatanga.
- Video Duration: 5 minutes
- Video URL: https://player.vimeo.com/video/772278941?h=a1513f574f
- Transcript: EnglishThere are many links to wairuatanga in everything we do. They are inseparable. Spirituality is in our karakia and our activities that pertain to food. Before we eat
English
There are many links to wairuatanga in everything we do. They are inseparable. Spirituality is in our karakia and our activities that pertain to food. Before we eat, we bless the food and we send the essence to the Almighty. Those are the circumstances if wairuatanga is part of our customs, the majority of our customs. If wairuatanga is absent then things won’t go well. That is what I am saying. It is not easily encapsulated by the word spirituality. It is not comprehensive enough in my opinion as an explanation of wairuatanga.
Wairuatanga is such an amazing thing to me. There are a number of reasons for this. So I understand my wairuatanga to be my connection to forces greater than I, my connection to the unseen world. You might want to use a word like spirituality as well. So my wairuatanga can be a way, can inform me. You know, I've heard and read that wairuatanga can be that feeling in your gut. It's your gut telling you; it's the intuition that's saying that person is kei te pai. Go and hang out, or maybe just slow down on that and just sit back and listen. So my wairuatanga is very important to me. And I engage with my wairuatanga in many ways. But ultimately, it's that unknown space. And it's the intuition I use that informs me on how to engage in a moment in time or with a person as well.
Wairuatanga is such a huge topic. For me personally, it is all around us, it is all around me. Just because it's not seen doesn't mean that it doesn't have an impact on our existence, or the way we carry ourselves, or the way we respond to particular contexts. So going back to thinking about wairua being all around us, that there are lots of forces that help mediate that as well, such as tapu and noa.
It is present within the aspects of mōteatea (ancient songs). It is present within mau rākau (art of weaponry). It is also utilised in aspects such as waka ama (traditional canoe). When you take children out on the ocean it is there you witness aspects that put everyone at ease with respect to paddling. But in kapa haka (performing arts), there are many things to be learnt through wairuatanga. Most pertain to incantations, the ancient karakia and mōteatea such as Pinepine te Kura which is seven minutes long. Those are the circumstances. Indeed, there's a lot of teaching in that, there’s a lot of feelings that come from that. And there's a story to that as well, and it's getting the kids to understand why it’s like that.
Te Reo Māori
He nui ngā honotanga o te wairuatanga ki wā tātou mahi katoa. Kāore e taea te wehewehe. Ko te wairuatanga kei roto i wā tātou karakia, kei roto i ngā mahi e pā ana ki te kai. I mua i te kainga i ngā kai kei te whakapai i ngā kai, ana ka tukuna te wairua ki te Runga Rawa. Koirā ngā āhuatanga, mehemea kei roto te wairuatanga i wā tātou tikanga, te nuinga o wā tātou tikanga Mehemea kāore i te wairua i roto i tērā, kāore e tae pai ngā āhuatanga. Koinā e kīia nei. Kāore e taea te āe ki te kupu spirituality Kāore tērā e whānui, tino whānui e pā ana ki ōku whakaaro mō wairuatanga.
He kaupapa tino whakahirahira tēnei, te wairuatanga ki ahau. He maha ngā take mō tēnei. Ko taku mōhio ki te wairuatanga ko taku hononga ki ngā mana nui ake i a au. Taku hononga ki te wāhi ngaro. Tērā pea ka tīkina e koe te kupu pēnei i te spirituality. Nā, ko te mahi o taku wairuatanga he huarahi whakamōhio i ahau. Kua rongo au, kua pānui hoki ko te wairuatanga he āhuatanga kei roto tonu i tō whatumanawa. Ko tō whatumanawa kei te tohutohu i a koe, otirā ko taua rongo ā-manawa e kī ana ki taua tangata, 'kei te pai haere i tō haere', kei te kī rānei, 'kāo taihoa, me noho, ka whakarongo.' Nō reira ko taku wairuatanga he mea tino nui ki ahau. Otirā he nui ngā huarahi e kuhu nei au ki taku wairuatanga. Engari i te mutunga iho ko taua wāhi ngaro. Ko te rongo ā-manawa e whakamōhio ana i ahau me pēhea te kuhu ki tētahi āhuatanga i tētahi wā, tētahi tangata rānei.
Tino nunui te kaupapa o te wairuatanga. Mōku ake, kei runga kei raro kei ngā tahataha. Ahakoa kāore e kitea atu, ehara i te mea kāore he pānga ki tō tātou oranga tā tātou kawe i a tātou rānei, te āhuatanga o te urupare ki ētahi momo horopaki rānei. Nā, ka hoki ki te whakaaro mō te wairua e karapoti ana i a tātou katoa, he nui ngā mana e āwhina ana i a tātou ki te whakatau wairua, pēnei i te tapu me te noa.
Ka taea i roto i ngā āhuatanga mō ngā mōteatea. Ka taea i roto i te mau rākau. Ka taea i roto i ngā āhuatanga pērā i te waka ama. Haria ngā tamariki i runga i te moana ka kite koe i te āhuatanga e pā ana ki tērā kia āta tau te katoa o ō hoe waka ka pai tō hoe. Mehemea kei te āhua raru ētahi ka raru ko koe. Engari, i roto i te kapa haka he nui ngā āhuatanga ka taea te ako i roto i te wairuatanga. Ko te nuinga e pā ana ki ngā karakia, ngā karakia o neherā me ngā mōteatea pēnei i a Pinepine te Kura e whitu miniti e haere ana. Koirā ngā āhuatanga. Engari he nui ngā akoranga i roto i tērā, he nui ngā wairua i puta i tēnā. otirā he pūrākau anō e pā ana ki tērā, ā, kia mārama ngā tamariki he aha i pērā ai.
[ Video Resource ]
- Title: Insights into kaupapa Māori: Manaakitanga
- Description: This video explores Manaakitanga.
- Video Duration: 4 minutes
- Video URL: https://player.vimeo.com/video/772281185?h=b92fd84dac
- Transcript: EnglishWhat is this thing called manaakitanga? It is an important thing to me. Perhaps manaakitanga is the most important thing to me
English
What is this thing called manaakitanga? It is an important thing to me. Perhaps manaakitanga is the most important thing to me, the main purpose. I have heard of people talking about the explanation of manaakitanga. Here is the sentence - 'give mana/esteem to others'. That is one thing I have heard. So I show my manaakitanga and I express my manaakitanga for others by feeding them mana. I give mana to them. Not my mana, but I give mana to the other person. And that's how I show my manaakitanga. And then what that manifests as could be a whole range of things. It can be through my kai. It can be how I welcome them into my whare or my room. It's how I interact with them. So mana ki te tangata was a way for me to understand how I interpret manaakitanga.
Awesome. You are correct. I think, 'give esteem to others, receive esteem back,' yes? And so again, you know, it is about recognising the pre-existing mana that resides with those and what I engage with, but that then simultaneously, actually elevates my mana. So it is a reciprocal relationship that in order to elevate or to maintain my mana, it’s dependent also on recognising yours. So the mana that I recognise that exists outside of me then returns to me and equally, simultaneously, elevates my own manaaki ki te tangata. Kia ora.
Correct. The most important thing is to manaaki. No matter who it is, no matter where, the main thing is to manaaki people. Whether your manaakitanga is food, that is fine. Perhaps it is caring, it is encouraging the family. That is also fine. But the main thing is to really care for others. And that's one of the essentials of, I'd say, looking after people, of ensuring that your visitors are well looked-after, ensuring that your family is well looked-after as well, and ensuring that everything is in place so that they would be made as comfortable as possible and they would be able to go away saying ‘they really looked after us.’ Yeah, and manaakitanga is a bit like wairuatanga. Comes from the heart, eh? It's from within. You can feel whether someone wants you in the room.
If I think about manaakitanga within an educational context, what it does is it challenges teachers to think a lot more about teaching the totality of the student. It's no longer just teaching from the neck up, which is what we've done historically. We thought about our curriculum content and we've only engaged the mind. But now what we're trying to say is, what is the totality of the child that is standing in front of me? How do I meet those needs in order for their readiness to be able to learn, to engage?
Te Reo Māori
He aha tēnei mea te manaakitanga? He mea nui ki ahau. Tērā pea ko te manaakitanga te tino mea ki ahau, te tino kaupapa. Kua rongo au i tētahi kōrero mō te whakamārama ki te manaakitanga. Ko tēnei te rerenga kōrero ‘mana ki te tangata’, ko tērā tētahi kōrero i rongo au. Ka whakaatu au i te manaakitanga me te whakaari i taku manaakitanga ki te tangata mā te whāngai i a rātou ki te mana, ka whakamana au i a rātou. Kaua ko taku mana, engari ka tuku au i te mana ki tētahi atu. Koirā te āhua o taku manaakitanga. Nā, he nui ngā mea ka puta mai i tērā. Ko te kai pea, ko te āhua rānei o taku pōhiri i te tangata ki roto i taku whare, taku rūma rānei. Ko aku whakawhitiwhiti ki te tangata. Nā reira ko mana ki te tangata he huarahi mōku kia mārama ai me pēhea taku whakamārama i te manaakitanga.
Rawe. Tika tāu. Tōku whakaaro, ‘mana ki atu, mana ki mai’, nē? Heoi anō, kia mōhio koe, ko te whakanui i te mana kua whiwhi kē, e noho ana i roto i te tangata, me ngā mea e whakawhitiwhitihia ana e au, engari i taua wā hoki, ko taku mana tonu tērā e piki ana. Nō reira he tauutuutu tērā hononga, otirā, e hiki ai, e pupuritia ai rānei taku mana, me whakanui ahau i tō mana. Nā, ka piki tahi hoki taku manaaki ki te tangata i roto i taku whakanui i te mana kei waho ake i ahau otirā ka hoki mai tērā ki ahau. Kia ora.
Ka pai. Ko te mea nui ko te manaaki. Nō reira, ahakoa ko wai, ahakoa i hea ko te mea nui ko te manaaki i te tangata. Ō manaakitanga, mehemea he kai, pai tērā, mehemea he awhi, he āki haere i te whānau, kei te pai anō tēnā. Engari ko te mea nui kia kaha ki te manaaki i te tangata. Koirā tētahi o ngā āhuatanga taketake ki ōku whakaaro, arā te tiaki i te tangata, te whakarite kia pai te tiaki i ō manuhiri, te whakarite e pai ana te tiaki i tō whānau hoki, me te whakarite anō kua rite katoa ngā āhuatanga kia hāneanea ai tā rātou noho ā, ka taea e rātou te hoki atu me te kī anō, Pai tērā manaaki i a mātou. Āe, he āhua rite te manaakitanga ki te wairuatanga. Ka ahu mai i te whatumanawa nē? Nō roto tonu i a koe. Ka rongo tonu te ngākau mēnā kei te hiahiatia koe i roto i te rūma.
Ina whakaaro au mō te manaakitanga i roto i te horopaki o te kura, ko tāna, he wero i ngā kaiako kia whai whakaaro ki te whakaako i te katoa o te āhua o te ākonga. Kua kore e whakaako noa mai i te kakī piki whakarunga, otirā he pērā i mua. I whai whakaaro mātou ki te marautanga, ā, ko te hinengaro anake e whakahohetia ana. Engari ko tā mātou e kī ana ināianei, he aha te katoatanga o te tamaiti e tū ana i mua i taku aroaro? Me pēhea taku whakatutuki i aua matea e rite ai rātou ki te whakauru ki ngā mahi ako?
[ Video Resource ]
- Title: Insights into kaupapa Māori: Whanaungatanga
- Description: This video explores Whanaungatanga.
- Video Duration: 4 minutes
- Video URL: https://player.vimeo.com/video/772283287?h=59ad1716be
- Transcript: EnglishWhanaungatanga is important to us all. From whakapapa you know who your close relatives are
English
Whanaungatanga is important to us all. From whakapapa you know who your close relatives are, who your distant relatives are, what is your relationship and connection to other iwi, the whakapapa of your mother and father. That's what whanaungatanga is. Again, when we take it into the classroom, there is more to say explaining to the children who their relatives are and what are the connections between each of them. Through whanaungatanga we know who we are and where we are heading.
For me, what we know as whanaungatanga involves the relationships within the whānau. There are no stronger bonds, no better bonds than those between whānau, are there? So my desire is to see this within sports teams, in the classroom or in groups, in the kapa haka group, and to see bonds like those within whānau. So, yes, it's such an important concept to me. And what I would promote and what I promote in my classroom or my sports team that I coach, or groups that I might be a part of, is creating these bonds of whanaungatanga, which is what we’re trying to capture that real strong bond that, you know, familial members have, which are so strong. And if we can have that between our classes, our students, and our kaiako and across kāhui ako then those can survive many things and that pull which is what whanaungatanga is, that connection is so strong that we can just we can get on with the mahi. We can have some setbacks and we can succeed. And ultimately, our hononga (connection) remain the same.
So for me too, I think that there’s two elements for me. So there is for me personally when I think about whanaungatanga, it is about the interrelationships between my whakapapa. Yeah? Those who I am, the people that I am born into and with and alongside. So it brings to mind things like tuakana, teina, roles and responsibilities, so the nature in which the relationships play out. And then I'm more conscious in my professional role or within schools that actually we've wanted to draw across lots of those key elements or indicators of good, strong relationships from a customary context into a school-based context. And thinking about whanaungatanga, or whakawhanaungatanga, the enactment of it. We need to think about what are powerful relationships of interdependence when we observe students working with other students? And for example, some teachers have talked about the fact that students actively choose to work in multicultural groupings of their own choice because they're able to value each other's point of view. Others think about, well, what does a fundamental relationship of interdependence look like teacher-to-teacher, or kaiako-to-kaiako? And again, what does it look like when we are in our team meetings, with regard to a diversity of opinion, diversity of insight, diversity of ideas, thoughts and planning? But equally, we also have to think about - what does it look like kura out to our whānau, out to our community? What do fundamental relationships of interdependence look like then? And that might be us positioning ourselves as learners rather than simply as kaiako.
Te Reo Māori
He nui te whanaungatanga ki a tātou. Ka hoki anō ki te whakapapa o te tangata. Mai i te whakapapa ka mōhio koe ko wai ōu whanaunga tata ko wai ōu whanaunga tawhiti, he aha tōu whanaungatanga, tōu honotanga ki tētahi atu iwi ngā whakapapa o tōu māmā me tōu pāpā Koinā te āhuatanga o te whanaungatanga. Kuhu mai anō tēnei i roto i ngā akomanga, arā anō te kōrero te whakamārama ki ngā tamariki ko wai wō whanaunga nā, he aha te honotanga ki tēnā ki tēnā ki tēnā. I runga i te whanaungatanga ka mōhio tātou ko wai tātou nā, kei hea tātou e ahu pēhea ana.
Ki ahau nei, tēnei mea ko te whanaungatanga ko ērā hononga e noho i waenganui i te whānau. Kāore he hononga e kaha, e tua atu i tēra hononga whānau ki te whānau, nē? Nā reira, ko tōku hiahia kia kitea ki ngā kapa hākinakina ki te akomanga, ki te rōpū rānei, te rōpū kapa haka ā, kia kitea ēnei hononga pērā i tērā o te whānau. Nā reira, Āe, e pērā rawa ana te nui o tēnei kaupapa ki a au ā, ko tāku e whakatairanga ai, ā, ko tāku e whakatairanga nei i tōku akomanga i ngā kapa hākinakina e whakaakona nei e au, i ngā rōpū kei reira au pea hei mema Ko te hanga i ēnei hononga o te whanaungatanga, arā ko te whakamātautau kia mau i a tātou tērā hononga tino kaha, e mōhio ana koe, e puritia nei e ngā mema o te whānau, he pērā rawa te kaha. Ā, mēnā ka pērā i waenganui i ā mātou karaihe, i ā mātou ākonga i ā mātou kaiako hoki, ā, puta noa i te kāhui ako ka ora ai rātou i ngā āhuatanga maha, ā, ā, ko taua kumetanga me taua whanaungatanga, e pērā rawa taua hononga ka taea noatia e tātou te mahi te mahi, ā, ahakoa ētahi heke ka puta ngā piki. Ā, i te mutunga iho, e toitū ana ō tātou nei hononga.
Nā, mōku ake hoki, ki tōku whakaaro e rua ngā wāhanga. Nā reira mōku ake ina whakaarotia te whanaungatanga e au e pā ana tērā ki ngā piringa maha nō roto mai i tōku nei whakapapa. Nē rā? Ki ērā tāngata o te whānau e whānau mai ana au, e noho tahi ana au. Nā, ka mahara ake ngā mea pēnei i te tuakana, i te teina, ngā tūranga me ngā haepapa, arā ko te āhuatanga kei roto rā te haere o ngā piringa. Ka mutu, kei roto i tōku tūranga ngaio, kei roto rānei i ngā kura, he tūoho ake au kua hiahia mātou kia tōia he maha o aua wāhanga matua aua tohu rānei o ngā hononga pai, hononga kaha rānei mai i tētahi horopaki ā-tikanga ki tētahi horopaki ā-kura. Me te whakaaro hoki ki te whanaungatanga, ki te whakawhanaungatanga rānei, me tōna whakatinanatanga. Me whakaaro tātou he aha ngā hononga kaha e taupuhipuhi ana nō mātou e mātakitaki ana i ngā ākonga e mahi tahi ana ki ngā ākonga? Hei tauira, kua kōrerohia e ētahi kaiako mō te meka e kaha kōwhiri ana ngā ākonga ki te mahi i ngā rōpū kākano maha nā te mea ka taea e rātou te ngākaunui i ngā tirohanga o tēnā, o tēna. E whakaaro ana ētahi atu, he aha te āhua nei o tētahi tino piringa taupuhipuhi kaiako ki te kaiako? Me te mea anō, he aha tōna āhua i roto i ō tātou hui ā-rōpū e pā ana ki te kanorau o ngā tirohanga, o te māramatanga, te kanorau o ngā huatau, o ngā whakaaro me te whakamahere? Me ōrite tō mātou whakaaro, he pēhea tōna āhua mai i te Kura ki ō mātou whānau, ki tō mātou hapori? Me te aha he pēhea te āhua nei o ngā tino piringa taupuhipuhi? Ko te whakautu pea ko te whakanohoia o tātou hei ākonga, kaua hei kaiako aneke.
Assessment Matrix
Conditions of Assessment for internally assessed standards
These Conditions provide guidelines for assessment against internally assessed Achievement Standards. Guidance is provided on:
- specific requirements for all assessments against this Standard
- appropriate ways of, and conditions for, gathering evidence
- ensuring that evidence is authentic.
Assessors must be familiar with guidance on assessment practice in learning centres, including enforcing timeframes and deadlines. The NZQA website offers resources that would be useful to read in conjunction with these Conditions of Assessment.
The learning centre’s Assessment Policy and Conditions of Assessment must be consistent with NZQA’s Assessment Rules for Schools with Consent to Assess. This link includes guidance for managing internal moderation and the collection of evidence.
Gathering Evidence
Internal assessment provides considerable flexibility in the collection of evidence. Evidence can be collected in different ways to suit a range of teaching and learning styles, and a range of contexts of teaching and learning. Care needs to be taken to allow students opportunities to present their best evidence against the Standard(s) that are free from unnecessary constraints.
It is recommended that the design of assessment reflects and reinforces the ways students have been learning. Collection of evidence for the internally assessed Standards could include, but is not restricted to, an extended task, an investigation, digital evidence (such as recorded interviews, blogs, photographs, or film), or a portfolio of evidence.
Effective assessment should suit the nature of the learning being assessed, provide opportunities to meet the diverse needs of all students, and be valid and fair.
Ensuring Authenticity of Evidence
Authenticity of student evidence needs to be assured regardless of the method of collecting evidence. This must be in line with the learning centre’s policy and NZQA’s Assessment Rules for Schools with Consent to Assess.
Ensure that the student’s evidence is individually identifiable and represents the student’s own work. This includes evidence submitted as part of a group assessment and evidence produced outside of class time or assessor supervision. For example, an investigation carried out over several sessions could include assessor observations, meeting with the student at a set milestone, or student’s use of a journal or photographic entries to record progress.
These Conditions provide guidelines for assessment against internally assessed Achievement Standards. Guidance is provided on:
- specific requirements for all assessments against this Standard
- appropriate ways of, and conditions for, gathering evidence
- ensuring that evidence is authentic.
Assessors must be familiar with guidance on assessment practice in learning centres, including enforcing timeframes and deadlines. The NZQA website offers resources that would be useful to read in conjunction with these Conditions of Assessment.
The learning centre’s Assessment Policy and Conditions of Assessment must be consistent with NZQA’s Assessment Rules for Schools with Consent to Assess. This link includes guidance for managing internal moderation and the collection of evidence.
Gathering Evidence
Internal assessment provides considerable flexibility in the collection of evidence. Evidence can be collected in different ways to suit a range of teaching and learning styles, and a range of contexts of teaching and learning. Care needs to be taken to allow students opportunities to present their best evidence against the Standard(s) that are free from unnecessary constraints.
It is recommended that the design of assessment reflects and reinforces the ways students have been learning. Collection of evidence for the internally assessed Standards could include, but is not restricted to, an extended task, an investigation, digital evidence (such as recorded interviews, blogs, photographs, or film), or a portfolio of evidence.
Effective assessment should suit the nature of the learning being assessed, provide opportunities to meet the diverse needs of all students, and be valid and fair.
Ensuring Authenticity of Evidence
Authenticity of student evidence needs to be assured regardless of the method of collecting evidence. This must be in line with the learning centre’s policy and NZQA’s Assessment Rules for Schools with Consent to Assess.
Ensure that the student’s evidence is individually identifiable and represents the student’s own work. This includes evidence submitted as part of a group assessment and evidence produced outside of class time or assessor supervision. For example, an investigation carried out over several sessions could include assessor observations, meeting with the student at a set milestone, or student’s use of a journal or photographic entries to record progress.
Student evidence at any achievement level must include how manaakitanga has been demonstrated in the context of exploring theatre Aotearoa.
Assessor involvement during the assessment event is limited to:
- providing students with theatre Aotearoa contexts to engage with at the start of the assessment
- providing observations to students.
The process must be student-led without assessor feedforward to guide it.
Submissions should consist of:
- a student performance:
- This performance must be given for an audience. An audience can include an assessor, a class group, family and friends, or the wider community.
- The performance needs to be within a 2-4 minute timeframe.
- a reflection consisting of evidence collected over time:
- The reflection may be presented in written or oral form.
- The reflection can be accompanied by physical demonstration, visual images, audio-visual recordings of student progress, written or oral statements, notes, or assessor observations.
Suggested time and word limits for the statement of reflection are:
- a written reflection (up to 700 words)
- a recorded response or self-tape on video (up to 4 mins).
Evidence must be submitted individually.
Evidence must show individual participation in a group context where appropriate.
The internal mode of assessment for this Achievement Standard allows for the collection of evidence over a period of time as the creative process takes place.
Evidence may be submitted in a number of ways and must include both evidence of a performance and reflection.
Evidence of participating in a performance should be presented as a filmed recording of a performance.
Evidence of reflection may be presented by the student in a range of forms, including:
- annotated visual information
- oral presentation
- physical demonstration accompanied by verbal or written explanation
- written information
- digital formats
- audio and visual recordings
- in-class presentation.
Students may not use the evidence submitted as their reflection for this Achievement Standard as evidence for Achievement Standard 1.4 (Respond to a drama performance). Students may, however, use their performance for this Achievement Standard as the context for discussion, to submit as a separate reflection, in Achievement Standard 1.4 with their assessor’s approval.
Assessors should ensure the outcome is appropriate for Level 6 of The New Zealand Curriculum.
Evidence for all parts of this assessment can be in te reo Māori, English, or New Zealand Sign Language.
Evidence for this Achievement Standard will be participation in creative strategies during the devising process to create a drama.
Assessors should ensure student evidence at any achievement level includes how whanaungatanga has been promoted during the devising process.
Assessor involvement during the assessment event is limited to:
- providing students with a stimulus for devising
- providing observations to students.
The devising process must be student-led without assessor feedforward to guide it.
Assessors should not provide any further feedforward advice, guidance, or instruction.
Submissions should consist of:
- the devised drama, which will be presented as a 2-5 minute live performance
- a portfolio of evidence collected over time, including the title and key message of the drama:
- The portfolio can include physical demonstrations, visual images, audio-visual recordings of student progress, written or oral statements, notes, or assessor observations.
- This must be student-led but can include annotations of assessor observation of the student’s participation in creative strategies in the devising process.
Suggested time and word limits for the portfolio are:
- a written reflection (up to 700 words)
- a recorded response or self-recorded video (up to 4 mins).
Evidence must be submitted individually and, where appropriate, show individual participation in a group context.
Evidence may be submitted in a number of ways and must include both evidence of the devised drama and an accompanying portfolio.
Evidence of participating in the devised drama should be presented as a filmed recording of a performance.
Evidence of reflection may be presented by the student in a range of forms, including:
- annotated visual information
- oral presentation
- physical demonstration accompanied by verbal or written explanation
- written information
- digital formats
- audio and visual recordings
- in-class presentation.
Students may not use the evidence submitted as their reflection for this Achievement Standard as evidence for Achievement Standard 1.4 (Respond to a drama performance). Students may, however, use their performance for this Achievement Standard as the context for discussion in Achievement Standard 1.4 with their assessor’s approval.
Assessors should ensure the outcome is appropriate for Level 6 of The New Zealand Curriculum.
Evidence for all parts of this assessment can be in te reo Māori, English, or New Zealand Sign Language.