Mā te rongo, ka mōhio. Mā te mōhio, ka mārama. Mā te mārama, ka mātau. Mā te mātau, ka puta ki te whai ao, ki te ao mārama!
Through perception, comes awareness. Through awareness, comes understanding. Through understanding comes wisdom. Through wisdom, we emerge to the world of enlightenment!
To teach Māori learners, kaiako must understand Māori learners. This starts with understanding Māori values. In this toolkit of resources, kaiako, whānau and the wider education community will learn about foundational Māori values and what they look like in practice, in the classroom.
Watch or listen to these resources and find supplementary resources to support your learning journey.
Mā te rongo, ka mōhio. Mā te mōhio, ka mārama. Mā te mārama, ka mātau. Mā te mātau, ka puta ki te whai ao, ki te ao mārama!
Through perception, comes awareness. Through awareness, comes understanding. Through understanding comes wisdom. Through wisdom, we emerge to the world of enlightenment!
To teach Māori learners, kaiako must understand Māori learners. This starts with understanding Māori values. In this toolkit of resources, kaiako, whānau and the wider education community will learn about foundational Māori values and what they look like in practice, in the classroom.
Watch or listen to these resources and find supplementary resources to support your learning journey.
Webisode 3 – Mātauranga Māori: where to begin
In this webisode, you’ll learn:
- where to start when trying to understand mātauranga Māori
- what mātauranga Māori looks like in practice
- foundational Māori values and how to embed these in your learning environment such as whakawhanaungatanga, manaakitanga, kotahitanga, kaitiakitanga, whakaiti, whakaaronui/torerenui and whakamana.
In this webisode, you’ll learn:
- where to start when trying to understand mātauranga Māori
- what mātauranga Māori looks like in practice
- foundational Māori values and how to embed these in your learning environment such as whakawhanaungatanga, manaakitanga, kotahitanga, kaitiakitanga, whakaiti, whakaaronui/torerenui and whakamana.
[ Video Resource ]
- Title: Mātauranga Māori: where to begin
- Description: In this webisode, we will look at where to start when trying to understand mātauranga Māori.
- Video Duration: 18 minutes
- Video URL: https://player.vimeo.com/video/773595687?h=54e6a56bba
- Transcript: English Kia ora mai anō rā and welcome back to another episode of our webseries Mana ōrite mō te mātauranga Māori - Equal status for mātauranga Māori Where we continue to explore what this means within the NCEA package. This package of tools is designed to support sector readiness by supporting you our nations educators. You told us you needed the tools to enable you to practically apply this mātauranga in the classroom as well as more kōrero (discussions) around mana ōrite mō te mātauranga Māori. You as the educators of our future generations
English
Kia ora mai anō rā and welcome back to another episode of our webseries Mana ōrite mō te mātauranga Māori - Equal status for mātauranga Māori Where we continue to explore what this means within the NCEA package. This package of tools is designed to support sector readiness by supporting you our nations educators. You told us you needed the tools to enable you to practically apply this mātauranga in the classroom as well as more kōrero (discussions) around mana ōrite mō te mātauranga Māori. You as the educators of our future generations, iwi representatives and whānau members of ākonga Māori across the motu are key to the implementation of this change and indeed the success of this kaupapa. Our future generations will benefit from the foundations laid today and we hope that these resources will support your transition into this new space. So, haere mai come along with us as we unpack this second change priority Mana ōrite mō te mātauranga Māori – Equal status for Māori knowledge concepts. Opening title with music This is the second of installment of this webseries where we share what has happened in the past, how that might look in the present and all while thinking about the change we are wanting to make for the future. Now, you may have caught webisode 1 unpacking mana ōrite in the context of education That is equal status for Māori centric knowledge So, let's get a move on to our next topic: mātauranga Māori. In this segment we will hear from experts about how having a greater understanding of our history and impacts of mātauranga Māori can help to inform our future. (music playing over the title) Why do we need to understand our history to move forward? Put simply it's important to understand our history in order to move forward Because we need to the acknowledge the mistakes that have been made in the past If we acknowledge those mistakes then we can address them and not make the same mistakes again. (music playing over the title) How does knowing our past help inform our future? History informs us of how we become who we are as a people And if we look at the underlying premise of mana ōritetanga the purpose of that is to bring to a level of equity all of mātauranga Māori that has for generations been deliberately ignored. And so this is the time where we need to bring that raise the level of mātauranga Māori in our schools, among our people, in our society in order to just bring us to a level of equity. (music playing) How do we acknowledge the hurts of the past to move forward collectively? The first thing we need to do is we need to recognise what that hurt is and identify it If we do not then we can not get to the root cause of the particular hurt and we'll only be addressing or band aiding what we think is the surface issues When in actual fact, what lies beneath it is a lot more And it's all of those various levels that need to be addressed So therefore identify recognise what those hurts are, dig deeper and then deal with those particular challenges at the respective levels. Equity can't be achieved unless the past is known and acknowledged. We can then make an informed and conscious effort to know better and do better. This whakaaro is invaluable as kaiako and kura navigate unchartered territory. There is a saying in te reo Māori: Me titiro whakamuri, kia kōkiri whakamua. In order to move forward, we must look back. So let's delve a little deeper. Now we have some knowledge about why we need to learn about our past let's explore how we got here and why we need to place a spotlight on mātauranga Māori in our education system. This will require you to open your mind and prepare for everything you have previously learned to be challenged. To dive deeper let's hear from Dr Vincent O'Malley. Renowned historian and academic to hear his whakaaro on how the New Zealand Land Wars impacted the educational system at the time and consequently mātauranga Māori. (music playing over the title) What do you believe the impact of Aotearoa, New Zealand histories will be in our future as a nation? What do I belive will be the impact of teaching Aotearoa New Zealand histories for future generations? I think it will be hugely transformative For a long time Pākeha in particular have turned their backs on the history of this country. And engaging with that history, understanding it and taking ownership of it allows us to better understand and make sense of our present and our future as well. For example, Māori poverty today only makes sense if you understand the history of dispossession, of raupatu And so on in the nineteenth century and people who don't have that historical context lack the ability to make those connections. They can't understand and interpret the present And having that historical literacy and awareness provides a sense of identity and purpose for people How can you know where you're going if you haven't known where you've come from So I think it's really critical and having historically informed, literate, engaged young people in future will I think be hugely transformative if it's done well. (music playing) Would you agree this is a momentous change in New Zealand educational history? Why? Absolutely, I think so. I mean I think one of the reasons that Pākeha turned their backs on this history for a long time Was that it was seen as something that was, it made people feel uncomfortable It was seen as potentially divisive because it didn't reflect well on their ancestors. And I think really the purpose of engaging with that history is actually so that we come away with a shared sense of where we've come from as part of a healing process And that's something that can bring us together as a nation rather than tear us a part having a shared sense of that history warts and all You know, we need to know the good, the bad and the ugly about our history. Well it's something that has taken decades Māori have been calling for this for a long time. A number of historians and of course we've seen that rangatahi have also been calling for this and the students from Ōtorohanga college with their 2015 petition that called for a national day of commemoration for the New Zealand wars and so we have rā maumahara now and the teaching of New Zealand history from 2023 was the second part of their petition where they called for this history to be taught in all schools and so that's something that um you know the example of young people pleading to be taught this history and really for a long time it's been the adults who are saying no and finally we're beginning to catch up and I think you know it sort of shows that rangatahi today are comfortable learning with this history Even if it is difficult and makes them feel uncomfortable because they know it's important and they know it's a critical part of understanding who they are and having that sense of community and identity. (music playing) How can education be a tool to support this nationwide change? One thing I can see happening with the new Aotearoa histories curriculum is that students might actually educate their parents and their grandparents because so many of us didn't learn any of this history in our own school years and um you know wouldn't it be wonderful for schools to have community evenings where everyone came along and the students gave presentations to their parents and grandparents about that history so it's a learning process for everybody But I also think for schools that don't have existing relationships with mana whenua that could be hugely transformative as well and wider than just the history curriculum Establishing those relationships so that those schools and the students in those schools have a sense of the whenua that they live on and they go to school on and the histories that are embedded in that land and so people become aware of their environment and the historical context to where they are today. The New Zealand wars I would argue were hugely transformative events in many ways far more so than either world war that New Zealand troops fought in overseas And the wars of the 1860s and especially marked a kinda turning point because for the first 20 years after Te Tiriti was signed in 1840 Māori and Pākeha kinda co-existed and it wasn't really clear they had these two different kinda understandings of what Te Tiriti was about On the one hand the Crown had this notion that this was about Māori ceding sovereignty and Pākeha expectations that they were in charge now And on the other hand of course Māori and rangatira understood that to be a partnership Māori and Pākeha and they also understood that tino rangatiratanga had been promised to them. And it wasn't really clear to them which of these versions was going to prevail For a long time, for 20 years so only in the 1860's through the process of the New Zealand wars that the Crown does enough to impose its vision of the treaty its narrow vision of that as a treaty of session where they essentially are saying we're in charge now And that has almost immediate consequences so for example the Waikato war - the invasion of Waikato ends in April 1864. By the end of that year the Native land Court is established. Te Kooti Tango Whenua which Sir Hugh Kawharu described as an engine of destruction for Māori society and by 1867 you have the Native Schools Act pass which is an agent of assimilation Neither of these institutions would have been possible without Crown victory in the New Zealand wars especially the Waikato war and one of those strips Māori of their lands and the other of their language And so we live with the consequences of this history today. It's not ancient history. The consequences reverberate even today. I think what the wars did was allow the Crown to impose its' will on Māori communities in many senses And so as I say the Native Schools system that's imposed in 1867 has an explicitly assimilationist agenda where teaching is in English and te reo Māori is discouraged. You see later on you have things like the Tohunga Suppression Act and so on which are all part of this process that effectively denigrates mātauranga Māori and marginalises Māori view points and perspectives on our history not just in the education curriculum but in all kinds of ways You know Māori are effectively excluded from local Government for more than a century And have a very marginal role at a central Government level So it is very, very difficult for Māori voices, Māori perspectives, mātauranga Māori to be acknowledged within that overall framework where a colonialist perspective triumphs and prevails really until at least the 1970s so from the 1860s on to at least the 1970s where that starts to turn a little bit and we're still kind of in the process now of unwinding that legacy of colonisation and dispossession and so on through things like the treaty settlements process which of course only returns a token or very small amount of what was taken from those communities you know it's typically 1-2% of the value of what was lost So, iwi who sign those treaty settlements, sign away 98% of everything they lost And people who, as I say people who don't have that historical awareness don't really understand that, just the scale of those losses. E hika mā what a layered history we've had but it doesn't stop there. Fast forward 80 years and the loss of mātauranga Māori soon becomes more evident. 1960 The Hunn Report 1962 The Currie Report. Both of these reports put a spotlight on the gap in achievement between Māori and non-Māori 1972 Ngā Tamatoa and Te Reo Māori society lay the Māori Language petition down on Parliament steps 1982 the first Kōhanga Reo was founded. 1985 the first kura kaupapa Māori opened Between 2002 and 2004 NCEA introduced to secondary schools to replace the School Certificate programme. And in 2018 NCEA change package begins Now we are here in 2022 readying ourselves for the most profound, philosophical change in our nation’s history of education Āe, its history in the making And you'll be playing a critical part. Learning more will help us all understand. Opening our minds to new ways of thinking and eventual ways of being. These changes will all help us to connect more with our ākonga Māori but the challenge now is for educators to take action. Mana ōrite and mātauranga Māori go hand in hand However, mātauranga Māori also has its' own mana, its' own right. What is mātauranga Māori? So in essence simply mātauranga Māori refers to a body of knowledge that exists in New Zealand today that was created by Māori people over hundreds and hundreds of years of living in this country The significance however of this body of knowledge is that it contains within it a certain series of perspectives and ideas about the nature of life about the nature of the world, about the nature of existence. And these are what is called indigenous ideas. These are what are called tangata whenua ideas. This is what is called by the tangata whenua or indigenous worldview And what these set of ideas are about is the belief that all things are kin to one another That the earth is our mother, that we are born from the earth. And all things are born from the earth. And are therefore kin with each other And that life is to be lived in a kinship based relationship with the natural world. That we are a part of the web and fabric of life And that our humanity and our very identity fundamentally what it is to be human Is revealed to us and experienced by us through relationships with specific geographies with the whenua, with the moana with our maunga and so on This is a wisdom that lies at the heart of mātauranga Māori. And a reworked, and reimagined tangata whenua today, tangata whenuatanga today and indigeneity today represents a positive and significant response to the peculiar realities and challenges we face in the 21st century. This is the great value and possibility of mātauranga Māori today and why many of us are committing to it. (music playing) How can we implement mātauranga Māori into the classroom? So the simple things that can be done by teachers, families, schools throughout the country today is simply to increase ones understanding of Māori culture There are lots of resources out there now including for example the Te Ara online New Zealand encyclopedia Which contains all sorts of information and knowledge about the construction of the Māori world and aspects of the traditional Māori worldview. There are resources available, readily available for teachers to teach things like for example the realm of Tangaroa of the sea Or Tāne Mahuta of the forest Or Rongomaraeroa, Rongomātāne for example to do with gardening You can find all of these kinds of things on the Te Ara online encyclopedia And other places as well The Te Papa Tongarewa, the Museum of New Zealand website contains all sorts of information about aspects of mātauranga Māori in different places. So a general thing is to make use of those publicly available resources Bring them into your classroom. Interpret them a little and help kids learn aspects of them. And all sorts of other kinds of things that you might wish to do Celebrating Matariki of course. Using mātauranga Māori to contribute and inform the culture of the school the way you welcome new students, the way you farewell students, the way you welcome families the way you mark milestones in learning. All of these things can be positively influenced by aspects of mātauranga Māori. (music playing) What is the discussion around science and mātauranga Māori about? There has been quite a lot of discussion of late. Heated discussion now and then about this question of science and mātauranga Māori And there have been views expressed by a number of part quarters That there is no science in mātauranga Māori and there's nothing of any value to science can be found inside mātauranga Māori Now I disagree with that view I believe that all human communities the world over developed first and foremost a pragmatic view of the world When our people first arrived from Polynesia to here to Aotearoa they had to figure out what plants they could harvest to eat for example or to create rongoā - medicinal plants or what plants they could harvest to build houses or to create kākahu and clothing and things like that They had to find out, figure out ways of living in these islands very cold, much colder climate than what they knew in central Polynesia. Different species of flora and fauna so they had to figure out things as they went along And this is what we call a pragmatic view of life or culture If your theory about crossing the ocean didn't work out, you sure as hell found out pretty quickly when you're on the ocean This pragmatic dimension of mātauranga Māori over time represents at least the seeds of science if not a kind of science itself It's not yet the mature empowered science you might see today across the world today. But it's it could never have been that when you can consider the effects of colonisation. Colonisation actively tried to destroy mātauranga Māori so the suggestion that mātauranga Māori had a mature science to the degree that other cultures had today is unfair to think that that was actually possible given the experience of colonisation the first explanation of life in Aotearoa New Zealand was created by Māori ancestors and their explanation of life in this country to a very significant degree worked because they did survive. They did figure out which plants they could eat and cultivate what plants were used for making fire or for building houses and so on. so the beginnings of the scientific tradition in this country is not in the west it's actually right here in Aotearoa. So that's just something for us to embrace as we go forward in exploring the contribution of mātauranga Māori to schooling, to education to national life and culture. For mātauranga Māori to be validated, mana ōrite must be upheld. And in order to uphold mana ōrite, one must believe that mātauranga Māori is a valid source of knowledge. Yip that's a lot to digest however what's key to this change is to understand why it is necessary and the importance of maintaining and open mind and a strong commitment. As discussed in webisode 1 an essential part of the growth journey is to really take the time to understand and reflect. As you continue to gain more knowledge in this area you'll feel empowered as an educator and be better placed to empower your ākonga. Success is more than just educational and intellectual success. It's about a holistic approach which includes all aspects of ones hauora intellectual, physical, spiritual wellbeing and social connection all in balance.
Te Reo Māori
Kia ora mai anō, nau mai, hoki mai ki tēnei terenga o ā tātou terenga ipurangi Koia tēnei ko te mana ōrite mō te mātauranga Māori Ki konei tonu tātou wewete ai i ana tikanga, ki te hōtaka NCEA. Tā ēnei rauemi nei, he tautoko i te takatū o te rāngai, mā te tautoko tonu i a koutou ō tātou kaiako. Nā koutou te kōrero, me whai rauemi e taea ai ēnei mātauranga te whakatinana ki te akomanga otirā, i hemokai anō rā koutou ki ētahi anō kōrero mō te mana ōrite mō te mātauranga Māori. Koutou rā, ko ngā kaiako o ngā whakatupuranga o āpōpō, ko ngā māngai iwi ko ngā whānau o ngā ākonga Māori, huri noa i te motu, kei a koutou tētahi wāhi nunui ki te whakatinana i ngā whakahounga e eke ai tēnei kaupapa. Ko ngā whakatupuranga o āpōpō ērā ka whai hua i ngā tūāpapa mahi o ēnei rangi me tō mātou manako, mā ēnei rauemi e māmā ake ai tō kuhu ki tēnei kaupapa hou. Tēnā, kia rite, ka kōkiritia ngā whakaritenga mō te tuarua o ngā whakahounga Te mana ōrite mō te mātauranga Māori. (ngā puoro wāwāhi) Koia tēnei ko te tuarua o ēnei terenga ipurangi e ruku ai tātou ki te inamata, ā, ka pēwheatia tērā ki te nāianei ka whiua ai te titiro ki ngā whakahounga mō te anamata Nā, ākuanei pea, i mātaki koe i te terenga tuatahi mō te mana ōrite ki te ao mātauranga Inā rā, ko te mana ōrite mō te mātauranga Māori Kāti, kia huri ake ki te kaupapa e whai ake nei, ko te: mātauranga Māori. Ki tēnei wāhanga, ka whakapuakina ngā kōrero a ngā mātanga e mea ana mā te mārama ki ā tātou hītōria me ngā hua o te mātauranga Māori e tū pakari ake ai te anamata. (ngā puoro me te taitara) He aha te take, me mārama ki ā tātou hītōria e koke whakamua ai? Me mātua mōhio ki ā tātou hītōria kia tika te koke whakamua. Me muru i ngā hara o mua. Ki te muru i aua hara, e kore pea e hara anō. (ngā puoro me te taitara) Mā te mōhio i ngā mahi o mua, e pai ai ngā mahi o muri? Ko te hītōria te kaiwhāngai i a tātou, ko wai rā tātou Ā, inā tirohia te pūtake o te mana ōritetanga ko tōna kiko, he hāpai i te mātauranga Māori kia mana ōrite, tērā, i kauparea rawatia ki rahaki, mai anō, mai anō. Me te aha, kua eke noa te wā, me tahuri tātou ki te whakamana i te mātauranga Māori i ō tātou kura, i waenga i te tini tāngata, puta noa kia eke ai te mana ōrite. (ngā puoro) Me pēwhea te aumihi ake i ngā mamaetanga o mua ka kōkiri ngātahi ai ki anamata? Mātua rā, ko te aumihi i aua mamaetanga kia āta mōhiotia ai, he aha te aha. Ki te kore, me pēwhea rā e mārama ki a tātou, he aha ia nei te matū o aua mamaetanga kātahi rā tātou ka tākai kau i ngā hakihaki noa. Engari kē ia, inā kē te rētōtanga o ngā mamaetanga Me ngā hakihaki huhua e mata tonu nei, ki ngā tahataha katoa, kāore anō i rongoā Nō reira, me mātua mōhio, he aha ia nei aua mamaetanga, rukutia te rētōtanga o ngā take uaua nei, ki ngā tahataha katoa. E eke ai te mana ōrite, me mārama, me aumihi ō te inamata. Nō konā e māpuna ai te kōrero, mā muri ka tika a mua. Whakatiketike ana tēnei whakaaro, ka takahi nei ngā kaiako me ngā kura i ngā ara hou, kei mua i a rātou. Kia tīkina ake te whakataukī e mea ana: Me titiro whakamuri, kia kōkiri whakamua. Kia neke whakamua, me hoki kōmuri te titiro. Tēnā, kia rukutia te kahu o te wai. E mārama tonu nei ki a tātou, he hua kei te inamata hei ako mā tātou kia tirohia ake, i ahu mai tātou i whea, ka mātaihia ai te mātauranga Māori i te ao mātauranga. Me huaki ngā tatau o te hinengaro ka takatū ake kia werohia ō akoako katoa i whāngaihia ai ki a koe. Kia whakarongo ake ki a Tākuta Vincent O’Malley. He mātanga hītōria, mātauranga hoki e rongo ai tātou i ōna whakaaro mō ngā whiu o Ngā Pakanga o Aotearoa ki runga i te ao mātauranga, otirā, ki te mātauranga Māori tonu i ērā rā. (ngā puoro me te taitara) He aha ki ō whakaaro, ngā pānga mai o ngā hītōria o Aotearoa ki te anamata o te motu nei? He aha ki ōku whakaaro, ngā pānga mai o ngā hītōria o Aotearoa ki te anamata o te motu nei? Ki ōku whakaaro, ka whanake rawa. Mai anō, mai anō, kua huri tuarā a Ngāi Pākehā i ngā hītōria ake o tēnei whenua. Heoi anō, mā te whātoro i aua hītōria, mā te mārama ki aua hītōria, me te manaaki i a ia e pūrangiaho ake ai te titiro ki te nāianei, taea noatia te anamata. Hei tauira noa, e mārama ai ki te pōhara o te Māori, me mārama ki ōna hītōria, arā, te muru me te raupatu me ērā tū kinonga o te rautau tekau mā iwa, waihoki, ki te kore te tangata e mārama ki tērā horopaki me pēwhea rā e mārama kē atu ai. Tē aro tonu i a rātou te nāianei. Mehemea e mārama ana ki te inamata, kua tupu te tuakiri, kua whanake te māramatanga o te tangata. Me pēwhea rā e tae ki pae tawhiti, ki te kore e mōhiotia, i ahu mai i whea. Hei tāku, he mea nui rawa atu, kia mārama pū, kia pūkenga tonu, kia ngākau hihiko mai ngā rangatahi o āpōpō ki ēnei hītōria o mua e whanake mārika ai te motu, mehemea ka tika ngā kōkiritanga. (ngā puoro) E whakaae mai ana koe, he huarahi hou rawa atu tēnei hei takahanga mā te hītōria i te ao mātauranga o Aotearoa nei? He aha ai? Āe mārika, koia pū. Ki a au nei, ko tētahi take i huri tuarā ai a Ngāi Pākehā i ēnei hītōria, mai i rā anō Koia rā, nō nehe kē ērā hītōria, kua nehua ki reira, otirā, inā kōrerotia ka manawarau te tangata He pēnei pea, ākuanei he kaupapa wehewehe tēnei, i te mea, kāore e kawea ana te toa o ō rātou tūpuna. Me taku whakaaro ake, ko te take me hono ki ērā hītōria kia rongo ngātahi pū ai tātou, i ahu mai tātou i whea, i a tātou ka takahi nei i te ara whakatau mamae Otirā, he rongoā whakapiripiri ki taua ara, tēnā i te ara tauwehe kē i a tātou e here tahingia ai tātou ki aua hītōria, me ōna mamaetanga katoa Tika tonu, me mōhio tātou ki ngā pai me ngā kino kei ā tātou hītōria. E tā, aua atu e tāria ana kia eke ki tēnei wā Mai anō ngā whakahau a Ngāi Māori kia takahia tēnei ara, ā, kua rangona e ngā mātanga hītōria, e tātou tonu ko te reo whakahau o te hunga rangatahi otirā, ko te petihana a ngā ākonga o te kāreti o Ōtorohanga i te tau 2015, nāna i karanga kia tū motuhake ai ko tētahi rā maharatanga mō ngā pakanga o Aotearoa, me te aha, kua toka ināianei ko te rā maumahara, ā, ko te whakaako i ngā hītōria o Aotearoa, atu i te tau 2023 koia tonu tēnā te wāhanga tuarua o te petihana i ākina ai e rātou, me uru ēnei hītōria ki ngā kura katoa otirā, e whakatauiratia ana te matanā o te hunga rangatahi, kia ākona ēnei hītōria waihoki, kua aua atu te wā, ko ngā pakeke ērā, kei te whakahē i te kaupapa tae rawa mai ki tēnei wā tonu, kātahi anō ka taka te kapa ki ngā pakeke he tohu tēnā, e hemokai ana te hunga rangatahi ki ēnei hītōria Ahakoa ngā uauatanga o roto, ahakoa te manawarau he mea nui ki a rātou kia mōhio pū rātou ki tō rātou wairua hapori, ki tō rātou tuakiritanga (ngā puoro) Me pēwhea te mātauranga e āwhina atu i tēnei takahanga hou, puta noa i te motu? Tētahi mea e kite nei au, ki te taha o te marautanga o ngā hītōria o Aotearoa Ākuanei pea, ka riro mā ngā rangatahi ō rātou nei mātua, ō rātou nei tūpuna hoki hei whakaako he kore nō te huhua o mātou ngā pakeke i ako i ēnei hītōria i te kura, ka mutu pea te whakaaro kia tū i ngā kura he pō hapori e kotahi ai ngā whānau, ka kauwhautia rā ēnei hītōria e te hunga rangatahi ki ō rātou nei mātua, ki ō rātou nei tūpuna inā rā, he hua ka puta ki te katoa Heoi anō, tērā ngā kura kāore anō kia tūhono atu ki te mana whenua he oranga kei reira, ki tua atu i te marautanga hītōria Kia paiheretia ērā tū honohono kia rongo ai aua kura me ōna ākonga i te mauri o te whenua e noho rā rātou, e tū nei ō rātou kura me ngā kōrero tuku iho kei taua whenua nā konā, kua mōhio ake te hapori ki tō rātou taiao, ki ngā horopaki hītōria o aua wāhi e noho rā rātou. Tāku e whakapae nei, he nui te whanake i hua mai i ngā pakanga o Aotearoa nui kē atu, tērā i te pakanga i pakangatia ai e ngā hōia o Aotearoa ki tāwāhi Otirā, ko ngā pakanga o ngā tau 1860, he huarahi kē i puea ake i te mea, mō ngā tau e rua tekau, tōmuri iho i te hainatanga o Te Tiriti i te tau 1840 i noho tahi tonu a Ngāi Māori me Ngāi Pākehā, anā, kāore i kitea rawatia inā kē, he rerekē te mārama o te Māori, o te Pākēha hoki ki Te Tiriti I tēnei taha, ko te whakaaro o te Karauna, he mea tuku e te Māori tōna tino rangatiratanga me ngā pōhēhē o te Pākehā, ko rātou ngā rangatira Heoi anō, i tēnei taha, tō te Māori whakaaro, he ngātahitanga kē me te Pākehā me tō rātou whakaaro, i oatitia tō rātou tino rangatiratanga ki a rātou. E kore pea e mārama ko tēhea ka eke. Mō tētahi wā roa, mō ngā tau e rua tekau, i ngā tau 1860 mā roto i te ara o ngā pakanga o Aotearoa i eke ki tā te Karauna titiro, tāna whāinga mō te tiriti, tāna whāinga whāiti tērā i whakahautia ai e rātou, kei a mātou te tino rangatiratanga o tēnei whenua, haere ake nei Me te aha, ka oho tika tonu ngā whiunga, hei tauira, ko te pakanga o Waikato – te urutomo ki Waikato tēnā ka oti i te Āperira o te tau 1864. Nō te pito o taua tau i ara ai te Kōti Whenua Māori. E ai ki a Tā Hugh Kawharu, ko Te Kooti Tango Whenua, he kau apukai i te Māori me tōna anō ao waihoki, ka tae ki te tau 1867, ka ara te Ture Kura Māori hei waka pēpēhi Mehemea kāore te Pākehā i wikitōria i ngā pakanga o Aotearoa, kua kore rawa atu ēnei waka pēpēhi e rua nei ko te pakanga o Waikato tēnā, tētahi tikanga he murunga whenua, tētahi tikanga he murunga reo Ā, tēnei tātou e noho nei me ēnei whiunga i te rā nei. Ehara i te hītōria tūāuriuri whāioio. E rongo tonu nei i ngā whiunga, tae rawa mai ki tēnei wā. Ki ōku whakaaro, nā ngā pakanga nei i taea noatia ai e te Karauna tōna anō mana pēpēhi ki te iwi Māori Ko tāku e mea nei, ko te tukanga Kura Māori i whakaeke ai i te tau 1867 he take pēpēhi ōna, anā, me reo Pākehā anahe te reo whakaako, me kaupare atu te reo Māori ki rahaki. Nā wai rā, ka puta haere ngā take pēpēhi nei, pēnei me te Ture Tāmi Tohunga me ētahi atu, he aho rau noa o te tukanga i turaki ai i te mātauranga Māori, i whakawhāiti ai i te whakaaro Māori i ā tātou hītōria, kaua ko te ao mātauranga anahe, engari whānui tonu Tēnā, neke atu i te rautau, kāore te Māori i whai wāhi atu ki ngā Kāwana ā-rohe Ā, he wāhi moroiti noa nei tōna i te Kāwana pokapū Nō reira, ko te mutunga kē mai o te uaua kia uru atu ngā reo me ngā whakaaro o te Māori, te mātauranga mātauranga ki tētahi ao Pākehā, tāmi i tea o Māori, ko ō rātou aria, whakaaro hoki te huarahi kotahi anahe hei takahanga atu, tae rawa mai ki ngā tau o ngā 1970, inā rā, mai i ngā tau 1860 tatū ki ngā tau 1970 kātahi anō paku rerekē me te aha, kei te takahia tonutia e tātou ngā tukanga kia makere tātou i te mana o te tāmitanga, o te murunga me ērā kino mā roto i ngā tukanga, pēnei me te tukanga whakatau kerēme tiriti, otirā, he kongakonga kau ka hoki mai iti noa nei te whakataunga, inā tirohia te rarahi o ngā taonga i raupatutia i te Māori kei tōna kotahi, e rua ōrau noa iho te wāriu o ngā taonga i tāhaetia Kāti, ko ngā iwi e whakatau haere nei i ā rātou whakataunga tiriti, e iwa tekau mā waru ōrau, o te wāriu o ā rātou tango, kāore rātou e whiwhi. Ā, ko te hunga, kāore e mārama ana ki ērā horopaki me pēwhea hoki e mārama ki tua atu, te nui taioreore o te ngaro. E hika mā, te hōhonu o ēnei hītōria, kāore hoki e mutu noa i konā. Kia whiua whakamuatia te titiro ki ngā tau e waru tekau, kātahi rawa ka kitea ko te ngarongaro o te mātauranga Māori. Ko te Rīpoata Hunn tēnā i te tau 1960. Ko te Rīpoata Currie tēnā i te tau 1962. Ēnei rīpoata e rua nei, nāna i kitea ai te wāhi rua o te angitu Māori me tērā o Tauiwi. Ko te petihana Reo Māori tēnā i te tau 1972, i hāpaitia e Ngā Tamatoa me te Rōpū Te Reo Māori ki te ngutu tonu o te whare mīere. Ko te Kōhanga Reo tuatahi tēnā i whakatūria ai i te tau 1982. Ko te whakatuwheratanga tēnā o te kura kaupapa Māori tuatahi i te tau 1985 I waenga i te tau 2002 me te tau 2004, ka hou te NCEA ki ngā kura ka pangā ai te hōtaka Tiwhikete Kura. Otirā, i te tau 2018, ka tīmata pū ngā ritenga NCEA Kua eke nei te tau 2022, e takatū ake nei tātou kia takahia tētahi huarahi hou, tētahi anamata hou i te ao mātauranga, kāore anō i takahia e tēnei whenua, mai, mai anō Āe mārika, he āpōpō hou Ā, he wāhi nui tō koutou Mā te ako ka mārama. Mā te mārama ka mātau ki ngā whakaaro hou waihoki, ki ngā tikanga hou. Mā ēnei whakahounga e pai ake ai te tūhono ki ā tātou ākonga Māori engari rā, ko te wero ināianei, me hiki te mānuka. Haere tahi ai te mana ōrite me te mātauranga Māori Heoi anō, kei te mātauranga Māori tōna anō mana. He aha rawa ia te mātauranga Māori? Inā rā, ko te mātauranga Māori tētahi kete mātauranga i takea iho i Aotearoa nā te Māori i ahuahu i ngā tini rautau e tanagta whenua nei tōna noho i Aotearoa nei. Ko tētahi mana o tēnei mātauranga, tērā kei roto i a ia ko ētahi ariā, ētahi whāriki whakaaro mō te aotūroa mō te taiao, mō ngā ao katoa. Koia pū, ko ngā ariā Māori me ngā whāriki whakaaro Māori hoki ēnei. He kete whakaaro nō te tangata whenua. Koia tēnei ko te whakaaro Māori Anā, kei te pū o ēnei whakaaro He whakapapa kotahi tō te taiao me te tangata Ko Papatūānuku te whaea, i whānau mai te tangata i a Papa. Ā, mai i te rangi ki te whenua Ko taua whakapapa kotahi e tūhono tahi nei Otirā, ko tō te tangata noho ki te ao, he noho teina i tōna whakapapa me te taiao He tātou whakaheke tātou nō tēnei whakapapa Ā, ko tō tātou noho hei tangata ki te ao nei, ko tō tātou tuakiritanga tonu ka whakaatuhia mai, ka wheakotia mai e tātou mā tō tātou whakapapa ki ngā horopū ki te whenua, ki te moana, ki te maunga, ā, ki te aha, ki te aha. He māramatanga tēnei e takoto nei ki te whatu o te mātauranga Māori. Ā, inā tirohia te āpōpō hou, inā tīkina te whakaaro o te tangata whenua o nāianei rangi, tēnei mea te Māoritanga o nāianei rangi kātahi rā ka kitea ko ngā rongoā hei turaki i ngā wero o te rautau rua tekau mā rua. Koia pū tēnei, ko te mana o te mātauranga Māori, e whakapūmau mai nei mātou, me ētahi i ō mātou ngākau ki a ia. (ngā puoro) Mē pēwhea tā tātou whakatinana i te mātauranga Māori ki te akomanga? Ko ngā mahi māmā nei, e taea ai e ngā kaiako, e ngā whānau, e ngā kura, puta noa i te motu ko te whakapiki i te mōhio ki te ao Māori Inā kē te nui o rauemi hei whātoronga atu, pēnei me te rauemi ipurangi nei a Te Ara e mau nā i tēnei pātaka, ko ngā kōrero, mātauranga hoki mō te tīmatanga o te ao, hei tā te Māori titiro tae atu ki ngā whakaaro Māori. Tērā ngā rauemi mā ngā kaiako hei whakaako i ngā kaupapa, pēnei me te ao o Tangaroa me Tāne Mahuta me Rongomaraeroa, me Rongomātāne, ngā mahi māra Katoa katoa, kei te te pātaka ipurangi o Te Ara Ā, kei wāhi kē hoki ētahi Pēnei me te paetukutuku a Te Papa Tongarewa, kei tēnei pātaka te mahi a te rauemi mō te mātauranga Māori Nō reira, me whakamahi aua rauemi tūmatanui Whakamahia ki tō akomanga. Ākona ka whāngai ai i ngā tamariki ki ēnei tū kōrero. Me ngā kaupapa huhua e whakaarotia ai e koutou Pēnei me te whakanui i a Matariki. Tīkina te mātauranga Māori hei tūāpapa mō te kura pērā me te āhua o te whakatau ākonga hou, me te tuku ākonga, me te whakatau whānau me te āhua o te whakanui i ngā kaupapa ako whakahirahira Katoa o ēnei, e taea te kawe mā te mātauranga Māori. (ngā puoro) He aha rā ia ngā kaupapa o te whakawhiti kōrero mō te pūtaiao me te mātauranga Māori? Koia tēnei te kaupapa kōrero kei te arero o te marea. Pupū ake ana ko ētahi tohe i ōna wā mō te pūtaiao me te mātauranga Māori Ā, kua horahia ētahi whakapae, mai i tēnā wāhanga, i tēnā wāhanga E mea ana ērā whakapae, korekore rawa atu nei he pūtaiao ki te mātauranga Māori, waihoki, kāore he paku hua o te mātauranga Māori ki te pūtaiao Tēnei au ka whakahē i tērā whakaaro E whakapono ana au, ahakoa ko wai te iwi, huri noa i te ao, tuatahi ake, ka whakatupuria e rātou tētahi titiro ā-ringa nei ki te ao i noho ai rātou i roto Nō te ūnga mai o ngā tūpuna ki Aotearoa, i ō rātou waka, kātahi rātou ka whakamātau i ngā tupu me ngā rākau hei kai mā rātou, he rongoā hoki mā rātou hei whakatū whare, hei kākahu rānei mō rātou, me ērā tū whakamātau Me whakamātautau e rātou te taiao nei, kia mōiho ai ngā tūpuna me pēwhea te noho ki tēnei taiao makariri rawa atu tērā i tā rātou i mōhio ai ki Poronīhia. Me mōhio hoki rātou ki ngā momo tupu katoa anā, ka eke te kōrero, pai tū, pai hinga. Koia tēnei ko tētahi titiro ā-ringa nei ki tēnei ao, ki tētahi ahurea Hei tauira, mēnā tō titiro, kāore i eke, i a koe ka whakatere i te moana nui, ka tere mōhio te tangata, me huri kē, he titiro kē. Tēnei titiro ā-ringa nei mō te mātauranga Māori, koia ko ngā purapura pūtaiao tonu, ko tētahi momo pūtaiao rānei Ehara i te pūtaiao, kua roa e whanake ana, pērā me ngā pūtaiao e kitea rā, huri i te ao. Engari, kua kore rawa e tupu pērā, i te ngā nāti o te tāmitanga. Tā te tāmitanga, he kōhuru i te mātauranga Māori, kia Pākehā ai ko tātou katoa nō reira, kāore e tika ana te kōrero, he pūtaiao mauroa tō te Māori, pērā i ō ētahi iwi, huri i te ao korekore nei i taea tētahi pūtaiao Māori mauroa i raro i ngā whiu o te tāmitanga nā ngā tūpuna te pūtaiao tuatahi ake i ahuahu i Aotearoa nei i eke hoki tō rātou pūtaiao tirohia, i ora rātou, kei te ora tātou. Mōhio tonu rātou ki ngā uri o Tāne Mahuta ki ngā painga o tēnā mea, o tēnā mea, hei tahu ahi, hei whakatū whare, te aha noa, te aha noa. me te aha, i takea mai te pūtaiao o ngā tūpuna i tēnei whenua tonu, i Aotearoa. Kāti, me manaaki ēnei kōrero hei korowai mō tātou ka ako nei i te mātauranga Māori me tōna noho ki roto i ngā kura, ki te ao mātauranga, ki te motu whānui me te ahurea o Aotearoa. E mana ai te mātauranga Māori, me eke te mana ōrite. E eke ai te mana ōrite, me whakapono tātou ki te mana o te mātauranga Māori Āe mārika, he nui ēnei kōrero, engari, ko te mea nui rawa atu ki tēnei huarahi hou, ko te mārama pai ki a tātou ko tōna motuhake, ko tōna hiranga kia hinengaro tuwhera, kia manawatītī hoki ki ēnei taonga whakarerenga iho. Kia waihape ki ngā kōrero o te terenga tuatahi, ko tētahi wāhi nui o tētahi āpōpō hou, ko te āta noho ki te whai whakaaro me te wānanga. Ka tupu haere ana tō puna mōhiohio ki tēnei mātauranga, ka tau haere hoki tō wairua i ō kawenga hei kaiako, ā, ka pai kē atu tō whakaako i ō ākonga. Tēnei mea te angitu, kāore e noho noa iho ki te ao mātauranga. Engari kē, kapi katoa ana ngā tahataha whānui o te hauora o te tangata te taha hinengaro, te taha tinana, te taha wairua, te taha hauora, te taha pāpori, kia noho ōrite tahi.
[ Audio Resource ]
- Title: Podcast 3 - Mātauranga Māori: where to begin
- Description: Listen to a podcast of Webisode 3 here:
- Audio File Type: mp3
- Audio File Size: 16MB
- Audio URL: https://ncea-live-3-storagestack-53q-assetstorages3bucket-2o21xte0r81u.s3.amazonaws.com/s3fs-public/2022-11/Ep3_Audio_0.mp3?VersionId=zuVW0J__kl.BQve3CJsEMkWFKaIRfMEm
- Transcript: English Kia ora mai anō rā and welcome back to another episode of our webseries Mana ōrite mō te mātauranga Māori - Equal status for mātauranga Māori Where we continue to explore what this means within the NCEA package. This package of tools is designed to support sector readiness by supporting you our nations educators. You told us you needed the tools to enable you to practically apply this mātauranga in the classroom as well as more kōrero (discussions) around mana ōrite mō te mātauranga Māori. You as the educators of our future generations
Audio Description: Listen to a podcast of Webisode 3 here:
Audio Transcript: English Kia ora mai anō rā and welcome back to another episode of our webseries Mana ōrite mō te mātauranga Māori - Equal status for mātauranga Māori Where we continue to explore what this means within the NCEA package. This package of tools is designed to support sector readiness by supporting you our nations educators. You told us you needed the tools to enable you to practically apply this mātauranga in the classroom as well as more kōrero (discussions) around mana ōrite mō te mātauranga Māori. You as the educators of our future generations
English
Kia ora mai anō rā and welcome back to another episode of our webseries Mana ōrite mō te mātauranga Māori - Equal status for mātauranga Māori Where we continue to explore what this means within the NCEA package. This package of tools is designed to support sector readiness by supporting you our nations educators. You told us you needed the tools to enable you to practically apply this mātauranga in the classroom as well as more kōrero (discussions) around mana ōrite mō te mātauranga Māori. You as the educators of our future generations, iwi representatives and whānau members of ākonga Māori across the motu are key to the implementation of this change and indeed the success of this kaupapa. Our future generations will benefit from the foundations laid today and we hope that these resources will support your transition into this new space. So, haere mai come along with us as we unpack this second change priority Mana ōrite mō te mātauranga Māori – Equal status for Māori knowledge concepts. Opening title with music This is the second of installment of this webseries where we share what has happened in the past, how that might look in the present and all while thinking about the change we are wanting to make for the future. Now, you may have caught webisode 1 unpacking mana ōrite in the context of education That is equal status for Māori centric knowledge So, let's get a move on to our next topic: mātauranga Māori. In this segment we will hear from experts about how having a greater understanding of our history and impacts of mātauranga Māori can help to inform our future. (music playing over the title) Why do we need to understand our history to move forward? Put simply it's important to understand our history in order to move forward Because we need to the acknowledge the mistakes that have been made in the past If we acknowledge those mistakes then we can address them and not make the same mistakes again. (music playing over the title) How does knowing our past help inform our future? History informs us of how we become who we are as a people And if we look at the underlying premise of mana ōritetanga the purpose of that is to bring to a level of equity all of mātauranga Māori that has for generations been deliberately ignored. And so this is the time where we need to bring that raise the level of mātauranga Māori in our schools, among our people, in our society in order to just bring us to a level of equity. (music playing) How do we acknowledge the hurts of the past to move forward collectively? The first thing we need to do is we need to recognise what that hurt is and identify it If we do not then we can not get to the root cause of the particular hurt and we'll only be addressing or band aiding what we think is the surface issues When in actual fact, what lies beneath it is a lot more And it's all of those various levels that need to be addressed So therefore identify recognise what those hurts are, dig deeper and then deal with those particular challenges at the respective levels. Equity can't be achieved unless the past is known and acknowledged. We can then make an informed and conscious effort to know better and do better. This whakaaro is invaluable as kaiako and kura navigate unchartered territory. There is a saying in te reo Māori: Me titiro whakamuri, kia kōkiri whakamua. In order to move forward, we must look back. So let's delve a little deeper. Now we have some knowledge about why we need to learn about our past let's explore how we got here and why we need to place a spotlight on mātauranga Māori in our education system. This will require you to open your mind and prepare for everything you have previously learned to be challenged. To dive deeper let's hear from Dr Vincent O'Malley. Renowned historian and academic to hear his whakaaro on how the New Zealand Land Wars impacted the educational system at the time and consequently mātauranga Māori. (music playing over the title) What do you believe the impact of Aotearoa, New Zealand histories will be in our future as a nation? What do I belive will be the impact of teaching Aotearoa New Zealand histories for future generations? I think it will be hugely transformative For a long time Pākeha in particular have turned their backs on the history of this country. And engaging with that history, understanding it and taking ownership of it allows us to better understand and make sense of our present and our future as well. For example, Māori poverty today only makes sense if you understand the history of dispossession, of raupatu And so on in the nineteenth century and people who don't have that historical context lack the ability to make those connections. They can't understand and interpret the present And having that historical literacy and awareness provides a sense of identity and purpose for people How can you know where you're going if you haven't known where you've come from So I think it's really critical and having historically informed, literate, engaged young people in future will I think be hugely transformative if it's done well. (music playing) Would you agree this is a momentous change in New Zealand educational history? Why? Absolutely, I think so. I mean I think one of the reasons that Pākeha turned their backs on this history for a long time Was that it was seen as something that was, it made people feel uncomfortable It was seen as potentially divisive because it didn't reflect well on their ancestors. And I think really the purpose of engaging with that history is actually so that we come away with a shared sense of where we've come from as part of a healing process And that's something that can bring us together as a nation rather than tear us a part having a shared sense of that history warts and all You know, we need to know the good, the bad and the ugly about our history. Well it's something that has taken decades Māori have been calling for this for a long time. A number of historians and of course we've seen that rangatahi have also been calling for this and the students from Ōtorohanga college with their 2015 petition that called for a national day of commemoration for the New Zealand wars and so we have rā maumahara now and the teaching of New Zealand history from 2023 was the second part of their petition where they called for this history to be taught in all schools and so that's something that um you know the example of young people pleading to be taught this history and really for a long time it's been the adults who are saying no and finally we're beginning to catch up and I think you know it sort of shows that rangatahi today are comfortable learning with this history Even if it is difficult and makes them feel uncomfortable because they know it's important and they know it's a critical part of understanding who they are and having that sense of community and identity. (music playing) How can education be a tool to support this nationwide change? One thing I can see happening with the new Aotearoa histories curriculum is that students might actually educate their parents and their grandparents because so many of us didn't learn any of this history in our own school years and um you know wouldn't it be wonderful for schools to have community evenings where everyone came along and the students gave presentations to their parents and grandparents about that history so it's a learning process for everybody But I also think for schools that don't have existing relationships with mana whenua that could be hugely transformative as well and wider than just the history curriculum Establishing those relationships so that those schools and the students in those schools have a sense of the whenua that they live on and they go to school on and the histories that are embedded in that land and so people become aware of their environment and the historical context to where they are today. The New Zealand wars I would argue were hugely transformative events in many ways far more so than either world war that New Zealand troops fought in overseas And the wars of the 1860s and especially marked a kinda turning point because for the first 20 years after Te Tiriti was signed in 1840 Māori and Pākeha kinda co-existed and it wasn't really clear they had these two different kinda understandings of what Te Tiriti was about On the one hand the Crown had this notion that this was about Māori ceding sovereignty and Pākeha expectations that they were in charge now And on the other hand of course Māori and rangatira understood that to be a partnership Māori and Pākeha and they also understood that tino rangatiratanga had been promised to them. And it wasn't really clear to them which of these versions was going to prevail For a long time, for 20 years so only in the 1860's through the process of the New Zealand wars that the Crown does enough to impose its vision of the treaty its narrow vision of that as a treaty of session where they essentially are saying we're in charge now And that has almost immediate consequences so for example the Waikato war - the invasion of Waikato ends in April 1864. By the end of that year the Native land Court is established. Te Kooti Tango Whenua which Sir Hugh Kawharu described as an engine of destruction for Māori society and by 1867 you have the Native Schools Act pass which is an agent of assimilation Neither of these institutions would have been possible without Crown victory in the New Zealand wars especially the Waikato war and one of those strips Māori of their lands and the other of their language And so we live with the consequences of this history today. It's not ancient history. The consequences reverberate even today. I think what the wars did was allow the Crown to impose its' will on Māori communities in many senses And so as I say the Native Schools system that's imposed in 1867 has an explicitly assimilationist agenda where teaching is in English and te reo Māori is discouraged. You see later on you have things like the Tohunga Suppression Act and so on which are all part of this process that effectively denigrates mātauranga Māori and marginalises Māori view points and perspectives on our history not just in the education curriculum but in all kinds of ways You know Māori are effectively excluded from local Government for more than a century And have a very marginal role at a central Government level So it is very, very difficult for Māori voices, Māori perspectives, mātauranga Māori to be acknowledged within that overall framework where a colonialist perspective triumphs and prevails really until at least the 1970s so from the 1860s on to at least the 1970s where that starts to turn a little bit and we're still kind of in the process now of unwinding that legacy of colonisation and dispossession and so on through things like the treaty settlements process which of course only returns a token or very small amount of what was taken from those communities you know it's typically 1-2% of the value of what was lost So, iwi who sign those treaty settlements, sign away 98% of everything they lost And people who, as I say people who don't have that historical awareness don't really understand that, just the scale of those losses. E hika mā what a layered history we've had but it doesn't stop there. Fast forward 80 years and the loss of mātauranga Māori soon becomes more evident. 1960 The Hunn Report 1962 The Currie Report. Both of these reports put a spotlight on the gap in achievement between Māori and non-Māori 1972 Ngā Tamatoa and Te Reo Māori society lay the Māori Language petition down on Parliament steps 1982 the first Kōhanga Reo was founded. 1985 the first kura kaupapa Māori opened Between 2002 and 2004 NCEA introduced to secondary schools to replace the School Certificate programme. And in 2018 NCEA change package begins Now we are here in 2022 readying ourselves for the most profound, philosophical change in our nation’s history of education Āe, its history in the making And you'll be playing a critical part. Learning more will help us all understand. Opening our minds to new ways of thinking and eventual ways of being. These changes will all help us to connect more with our ākonga Māori but the challenge now is for educators to take action. Mana ōrite and mātauranga Māori go hand in hand However, mātauranga Māori also has its' own mana, its' own right. What is mātauranga Māori? So in essence simply mātauranga Māori refers to a body of knowledge that exists in New Zealand today that was created by Māori people over hundreds and hundreds of years of living in this country The significance however of this body of knowledge is that it contains within it a certain series of perspectives and ideas about the nature of life about the nature of the world, about the nature of existence. And these are what is called indigenous ideas. These are what are called tangata whenua ideas. This is what is called by the tangata whenua or indigenous worldview And what these set of ideas are about is the belief that all things are kin to one another That the earth is our mother, that we are born from the earth. And all things are born from the earth. And are therefore kin with each other And that life is to be lived in a kinship based relationship with the natural world. That we are a part of the web and fabric of life And that our humanity and our very identity fundamentally what it is to be human Is revealed to us and experienced by us through relationships with specific geographies with the whenua, with the moana with our maunga and so on This is a wisdom that lies at the heart of mātauranga Māori. And a reworked, and reimagined tangata whenua today, tangata whenuatanga today and indigeneity today represents a positive and significant response to the peculiar realities and challenges we face in the 21st century. This is the great value and possibility of mātauranga Māori today and why many of us are committing to it. (music playing) How can we implement mātauranga Māori into the classroom? So the simple things that can be done by teachers, families, schools throughout the country today is simply to increase ones understanding of Māori culture There are lots of resources out there now including for example the Te Ara online New Zealand encyclopedia Which contains all sorts of information and knowledge about the construction of the Māori world and aspects of the traditional Māori worldview. There are resources available, readily available for teachers to teach things like for example the realm of Tangaroa of the sea Or Tāne Mahuta of the forest Or Rongomaraeroa, Rongomātāne for example to do with gardening You can find all of these kinds of things on the Te Ara online encyclopedia And other places as well The Te Papa Tongarewa, the Museum of New Zealand website contains all sorts of information about aspects of mātauranga Māori in different places. So a general thing is to make use of those publicly available resources Bring them into your classroom. Interpret them a little and help kids learn aspects of them. And all sorts of other kinds of things that you might wish to do Celebrating Matariki of course. Using mātauranga Māori to contribute and inform the culture of the school the way you welcome new students, the way you farewell students, the way you welcome families the way you mark milestones in learning. All of these things can be positively influenced by aspects of mātauranga Māori. (music playing) What is the discussion around science and mātauranga Māori about? There has been quite a lot of discussion of late. Heated discussion now and then about this question of science and mātauranga Māori And there have been views expressed by a number of part quarters That there is no science in mātauranga Māori and there's nothing of any value to science can be found inside mātauranga Māori Now I disagree with that view I believe that all human communities the world over developed first and foremost a pragmatic view of the world When our people first arrived from Polynesia to here to Aotearoa they had to figure out what plants they could harvest to eat for example or to create rongoā - medicinal plants or what plants they could harvest to build houses or to create kākahu and clothing and things like that They had to find out, figure out ways of living in these islands very cold, much colder climate than what they knew in central Polynesia. Different species of flora and fauna so they had to figure out things as they went along And this is what we call a pragmatic view of life or culture If your theory about crossing the ocean didn't work out, you sure as hell found out pretty quickly when you're on the ocean This pragmatic dimension of mātauranga Māori over time represents at least the seeds of science if not a kind of science itself It's not yet the mature empowered science you might see today across the world today. But it's it could never have been that when you can consider the effects of colonisation. Colonisation actively tried to destroy mātauranga Māori so the suggestion that mātauranga Māori had a mature science to the degree that other cultures had today is unfair to think that that was actually possible given the experience of colonisation the first explanation of life in Aotearoa New Zealand was created by Māori ancestors and their explanation of life in this country to a very significant degree worked because they did survive. They did figure out which plants they could eat and cultivate what plants were used for making fire or for building houses and so on. so the beginnings of the scientific tradition in this country is not in the west it's actually right here in Aotearoa. So that's just something for us to embrace as we go forward in exploring the contribution of mātauranga Māori to schooling, to education to national life and culture. For mātauranga Māori to be validated, mana ōrite must be upheld. And in order to uphold mana ōrite, one must believe that mātauranga Māori is a valid source of knowledge. Yip that's a lot to digest however what's key to this change is to understand why it is necessary and the importance of maintaining and open mind and a strong commitment. As discussed in webisode 1 an essential part of the growth journey is to really take the time to understand and reflect. As you continue to gain more knowledge in this area you'll feel empowered as an educator and be better placed to empower your ākonga. Success is more than just educational and intellectual success. It's about a holistic approach which includes all aspects of ones hauora intellectual, physical, spiritual wellbeing and social connection all in balance.
Te Reo Māori
Kia ora mai anō, nau mai, hoki mai ki tēnei terenga o ā tātou terenga ipurangi Koia tēnei ko te mana ōrite mō te mātauranga Māori Ki konei tonu tātou wewete ai i ana tikanga, ki te hōtaka NCEA. Tā ēnei rauemi nei, he tautoko i te takatū o te rāngai, mā te tautoko tonu i a koutou ō tātou kaiako. Nā koutou te kōrero, me whai rauemi e taea ai ēnei mātauranga te whakatinana ki te akomanga otirā, i hemokai anō rā koutou ki ētahi anō kōrero mō te mana ōrite mō te mātauranga Māori. Koutou rā, ko ngā kaiako o ngā whakatupuranga o āpōpō, ko ngā māngai iwi ko ngā whānau o ngā ākonga Māori, huri noa i te motu, kei a koutou tētahi wāhi nunui ki te whakatinana i ngā whakahounga e eke ai tēnei kaupapa. Ko ngā whakatupuranga o āpōpō ērā ka whai hua i ngā tūāpapa mahi o ēnei rangi me tō mātou manako, mā ēnei rauemi e māmā ake ai tō kuhu ki tēnei kaupapa hou. Tēnā, kia rite, ka kōkiritia ngā whakaritenga mō te tuarua o ngā whakahounga Te mana ōrite mō te mātauranga Māori. (ngā puoro wāwāhi) Koia tēnei ko te tuarua o ēnei terenga ipurangi e ruku ai tātou ki te inamata, ā, ka pēwheatia tērā ki te nāianei ka whiua ai te titiro ki ngā whakahounga mō te anamata Nā, ākuanei pea, i mātaki koe i te terenga tuatahi mō te mana ōrite ki te ao mātauranga Inā rā, ko te mana ōrite mō te mātauranga Māori Kāti, kia huri ake ki te kaupapa e whai ake nei, ko te: mātauranga Māori. Ki tēnei wāhanga, ka whakapuakina ngā kōrero a ngā mātanga e mea ana mā te mārama ki ā tātou hītōria me ngā hua o te mātauranga Māori e tū pakari ake ai te anamata. (ngā puoro me te taitara) He aha te take, me mārama ki ā tātou hītōria e koke whakamua ai? Me mātua mōhio ki ā tātou hītōria kia tika te koke whakamua. Me muru i ngā hara o mua. Ki te muru i aua hara, e kore pea e hara anō. (ngā puoro me te taitara) Mā te mōhio i ngā mahi o mua, e pai ai ngā mahi o muri? Ko te hītōria te kaiwhāngai i a tātou, ko wai rā tātou Ā, inā tirohia te pūtake o te mana ōritetanga ko tōna kiko, he hāpai i te mātauranga Māori kia mana ōrite, tērā, i kauparea rawatia ki rahaki, mai anō, mai anō. Me te aha, kua eke noa te wā, me tahuri tātou ki te whakamana i te mātauranga Māori i ō tātou kura, i waenga i te tini tāngata, puta noa kia eke ai te mana ōrite. (ngā puoro) Me pēwhea te aumihi ake i ngā mamaetanga o mua ka kōkiri ngātahi ai ki anamata? Mātua rā, ko te aumihi i aua mamaetanga kia āta mōhiotia ai, he aha te aha. Ki te kore, me pēwhea rā e mārama ki a tātou, he aha ia nei te matū o aua mamaetanga kātahi rā tātou ka tākai kau i ngā hakihaki noa. Engari kē ia, inā kē te rētōtanga o ngā mamaetanga Me ngā hakihaki huhua e mata tonu nei, ki ngā tahataha katoa, kāore anō i rongoā Nō reira, me mātua mōhio, he aha ia nei aua mamaetanga, rukutia te rētōtanga o ngā take uaua nei, ki ngā tahataha katoa. E eke ai te mana ōrite, me mārama, me aumihi ō te inamata. Nō konā e māpuna ai te kōrero, mā muri ka tika a mua. Whakatiketike ana tēnei whakaaro, ka takahi nei ngā kaiako me ngā kura i ngā ara hou, kei mua i a rātou. Kia tīkina ake te whakataukī e mea ana: Me titiro whakamuri, kia kōkiri whakamua. Kia neke whakamua, me hoki kōmuri te titiro. Tēnā, kia rukutia te kahu o te wai. E mārama tonu nei ki a tātou, he hua kei te inamata hei ako mā tātou kia tirohia ake, i ahu mai tātou i whea, ka mātaihia ai te mātauranga Māori i te ao mātauranga. Me huaki ngā tatau o te hinengaro ka takatū ake kia werohia ō akoako katoa i whāngaihia ai ki a koe. Kia whakarongo ake ki a Tākuta Vincent O’Malley. He mātanga hītōria, mātauranga hoki e rongo ai tātou i ōna whakaaro mō ngā whiu o Ngā Pakanga o Aotearoa ki runga i te ao mātauranga, otirā, ki te mātauranga Māori tonu i ērā rā. (ngā puoro me te taitara) He aha ki ō whakaaro, ngā pānga mai o ngā hītōria o Aotearoa ki te anamata o te motu nei? He aha ki ōku whakaaro, ngā pānga mai o ngā hītōria o Aotearoa ki te anamata o te motu nei? Ki ōku whakaaro, ka whanake rawa. Mai anō, mai anō, kua huri tuarā a Ngāi Pākehā i ngā hītōria ake o tēnei whenua. Heoi anō, mā te whātoro i aua hītōria, mā te mārama ki aua hītōria, me te manaaki i a ia e pūrangiaho ake ai te titiro ki te nāianei, taea noatia te anamata. Hei tauira noa, e mārama ai ki te pōhara o te Māori, me mārama ki ōna hītōria, arā, te muru me te raupatu me ērā tū kinonga o te rautau tekau mā iwa, waihoki, ki te kore te tangata e mārama ki tērā horopaki me pēwhea rā e mārama kē atu ai. Tē aro tonu i a rātou te nāianei. Mehemea e mārama ana ki te inamata, kua tupu te tuakiri, kua whanake te māramatanga o te tangata. Me pēwhea rā e tae ki pae tawhiti, ki te kore e mōhiotia, i ahu mai i whea. Hei tāku, he mea nui rawa atu, kia mārama pū, kia pūkenga tonu, kia ngākau hihiko mai ngā rangatahi o āpōpō ki ēnei hītōria o mua e whanake mārika ai te motu, mehemea ka tika ngā kōkiritanga. (ngā puoro) E whakaae mai ana koe, he huarahi hou rawa atu tēnei hei takahanga mā te hītōria i te ao mātauranga o Aotearoa nei? He aha ai? Āe mārika, koia pū. Ki a au nei, ko tētahi take i huri tuarā ai a Ngāi Pākehā i ēnei hītōria, mai i rā anō Koia rā, nō nehe kē ērā hītōria, kua nehua ki reira, otirā, inā kōrerotia ka manawarau te tangata He pēnei pea, ākuanei he kaupapa wehewehe tēnei, i te mea, kāore e kawea ana te toa o ō rātou tūpuna. Me taku whakaaro ake, ko te take me hono ki ērā hītōria kia rongo ngātahi pū ai tātou, i ahu mai tātou i whea, i a tātou ka takahi nei i te ara whakatau mamae Otirā, he rongoā whakapiripiri ki taua ara, tēnā i te ara tauwehe kē i a tātou e here tahingia ai tātou ki aua hītōria, me ōna mamaetanga katoa Tika tonu, me mōhio tātou ki ngā pai me ngā kino kei ā tātou hītōria. E tā, aua atu e tāria ana kia eke ki tēnei wā Mai anō ngā whakahau a Ngāi Māori kia takahia tēnei ara, ā, kua rangona e ngā mātanga hītōria, e tātou tonu ko te reo whakahau o te hunga rangatahi otirā, ko te petihana a ngā ākonga o te kāreti o Ōtorohanga i te tau 2015, nāna i karanga kia tū motuhake ai ko tētahi rā maharatanga mō ngā pakanga o Aotearoa, me te aha, kua toka ināianei ko te rā maumahara, ā, ko te whakaako i ngā hītōria o Aotearoa, atu i te tau 2023 koia tonu tēnā te wāhanga tuarua o te petihana i ākina ai e rātou, me uru ēnei hītōria ki ngā kura katoa otirā, e whakatauiratia ana te matanā o te hunga rangatahi, kia ākona ēnei hītōria waihoki, kua aua atu te wā, ko ngā pakeke ērā, kei te whakahē i te kaupapa tae rawa mai ki tēnei wā tonu, kātahi anō ka taka te kapa ki ngā pakeke he tohu tēnā, e hemokai ana te hunga rangatahi ki ēnei hītōria Ahakoa ngā uauatanga o roto, ahakoa te manawarau he mea nui ki a rātou kia mōhio pū rātou ki tō rātou wairua hapori, ki tō rātou tuakiritanga (ngā puoro) Me pēwhea te mātauranga e āwhina atu i tēnei takahanga hou, puta noa i te motu? Tētahi mea e kite nei au, ki te taha o te marautanga o ngā hītōria o Aotearoa Ākuanei pea, ka riro mā ngā rangatahi ō rātou nei mātua, ō rātou nei tūpuna hoki hei whakaako he kore nō te huhua o mātou ngā pakeke i ako i ēnei hītōria i te kura, ka mutu pea te whakaaro kia tū i ngā kura he pō hapori e kotahi ai ngā whānau, ka kauwhautia rā ēnei hītōria e te hunga rangatahi ki ō rātou nei mātua, ki ō rātou nei tūpuna inā rā, he hua ka puta ki te katoa Heoi anō, tērā ngā kura kāore anō kia tūhono atu ki te mana whenua he oranga kei reira, ki tua atu i te marautanga hītōria Kia paiheretia ērā tū honohono kia rongo ai aua kura me ōna ākonga i te mauri o te whenua e noho rā rātou, e tū nei ō rātou kura me ngā kōrero tuku iho kei taua whenua nā konā, kua mōhio ake te hapori ki tō rātou taiao, ki ngā horopaki hītōria o aua wāhi e noho rā rātou. Tāku e whakapae nei, he nui te whanake i hua mai i ngā pakanga o Aotearoa nui kē atu, tērā i te pakanga i pakangatia ai e ngā hōia o Aotearoa ki tāwāhi Otirā, ko ngā pakanga o ngā tau 1860, he huarahi kē i puea ake i te mea, mō ngā tau e rua tekau, tōmuri iho i te hainatanga o Te Tiriti i te tau 1840 i noho tahi tonu a Ngāi Māori me Ngāi Pākehā, anā, kāore i kitea rawatia inā kē, he rerekē te mārama o te Māori, o te Pākēha hoki ki Te Tiriti I tēnei taha, ko te whakaaro o te Karauna, he mea tuku e te Māori tōna tino rangatiratanga me ngā pōhēhē o te Pākehā, ko rātou ngā rangatira Heoi anō, i tēnei taha, tō te Māori whakaaro, he ngātahitanga kē me te Pākehā me tō rātou whakaaro, i oatitia tō rātou tino rangatiratanga ki a rātou. E kore pea e mārama ko tēhea ka eke. Mō tētahi wā roa, mō ngā tau e rua tekau, i ngā tau 1860 mā roto i te ara o ngā pakanga o Aotearoa i eke ki tā te Karauna titiro, tāna whāinga mō te tiriti, tāna whāinga whāiti tērā i whakahautia ai e rātou, kei a mātou te tino rangatiratanga o tēnei whenua, haere ake nei Me te aha, ka oho tika tonu ngā whiunga, hei tauira, ko te pakanga o Waikato – te urutomo ki Waikato tēnā ka oti i te Āperira o te tau 1864. Nō te pito o taua tau i ara ai te Kōti Whenua Māori. E ai ki a Tā Hugh Kawharu, ko Te Kooti Tango Whenua, he kau apukai i te Māori me tōna anō ao waihoki, ka tae ki te tau 1867, ka ara te Ture Kura Māori hei waka pēpēhi Mehemea kāore te Pākehā i wikitōria i ngā pakanga o Aotearoa, kua kore rawa atu ēnei waka pēpēhi e rua nei ko te pakanga o Waikato tēnā, tētahi tikanga he murunga whenua, tētahi tikanga he murunga reo Ā, tēnei tātou e noho nei me ēnei whiunga i te rā nei. Ehara i te hītōria tūāuriuri whāioio. E rongo tonu nei i ngā whiunga, tae rawa mai ki tēnei wā. Ki ōku whakaaro, nā ngā pakanga nei i taea noatia ai e te Karauna tōna anō mana pēpēhi ki te iwi Māori Ko tāku e mea nei, ko te tukanga Kura Māori i whakaeke ai i te tau 1867 he take pēpēhi ōna, anā, me reo Pākehā anahe te reo whakaako, me kaupare atu te reo Māori ki rahaki. Nā wai rā, ka puta haere ngā take pēpēhi nei, pēnei me te Ture Tāmi Tohunga me ētahi atu, he aho rau noa o te tukanga i turaki ai i te mātauranga Māori, i whakawhāiti ai i te whakaaro Māori i ā tātou hītōria, kaua ko te ao mātauranga anahe, engari whānui tonu Tēnā, neke atu i te rautau, kāore te Māori i whai wāhi atu ki ngā Kāwana ā-rohe Ā, he wāhi moroiti noa nei tōna i te Kāwana pokapū Nō reira, ko te mutunga kē mai o te uaua kia uru atu ngā reo me ngā whakaaro o te Māori, te mātauranga mātauranga ki tētahi ao Pākehā, tāmi i tea o Māori, ko ō rātou aria, whakaaro hoki te huarahi kotahi anahe hei takahanga atu, tae rawa mai ki ngā tau o ngā 1970, inā rā, mai i ngā tau 1860 tatū ki ngā tau 1970 kātahi anō paku rerekē me te aha, kei te takahia tonutia e tātou ngā tukanga kia makere tātou i te mana o te tāmitanga, o te murunga me ērā kino mā roto i ngā tukanga, pēnei me te tukanga whakatau kerēme tiriti, otirā, he kongakonga kau ka hoki mai iti noa nei te whakataunga, inā tirohia te rarahi o ngā taonga i raupatutia i te Māori kei tōna kotahi, e rua ōrau noa iho te wāriu o ngā taonga i tāhaetia Kāti, ko ngā iwi e whakatau haere nei i ā rātou whakataunga tiriti, e iwa tekau mā waru ōrau, o te wāriu o ā rātou tango, kāore rātou e whiwhi. Ā, ko te hunga, kāore e mārama ana ki ērā horopaki me pēwhea hoki e mārama ki tua atu, te nui taioreore o te ngaro. E hika mā, te hōhonu o ēnei hītōria, kāore hoki e mutu noa i konā. Kia whiua whakamuatia te titiro ki ngā tau e waru tekau, kātahi rawa ka kitea ko te ngarongaro o te mātauranga Māori. Ko te Rīpoata Hunn tēnā i te tau 1960. Ko te Rīpoata Currie tēnā i te tau 1962. Ēnei rīpoata e rua nei, nāna i kitea ai te wāhi rua o te angitu Māori me tērā o Tauiwi. Ko te petihana Reo Māori tēnā i te tau 1972, i hāpaitia e Ngā Tamatoa me te Rōpū Te Reo Māori ki te ngutu tonu o te whare mīere. Ko te Kōhanga Reo tuatahi tēnā i whakatūria ai i te tau 1982. Ko te whakatuwheratanga tēnā o te kura kaupapa Māori tuatahi i te tau 1985 I waenga i te tau 2002 me te tau 2004, ka hou te NCEA ki ngā kura ka pangā ai te hōtaka Tiwhikete Kura. Otirā, i te tau 2018, ka tīmata pū ngā ritenga NCEA Kua eke nei te tau 2022, e takatū ake nei tātou kia takahia tētahi huarahi hou, tētahi anamata hou i te ao mātauranga, kāore anō i takahia e tēnei whenua, mai, mai anō Āe mārika, he āpōpō hou Ā, he wāhi nui tō koutou Mā te ako ka mārama. Mā te mārama ka mātau ki ngā whakaaro hou waihoki, ki ngā tikanga hou. Mā ēnei whakahounga e pai ake ai te tūhono ki ā tātou ākonga Māori engari rā, ko te wero ināianei, me hiki te mānuka. Haere tahi ai te mana ōrite me te mātauranga Māori Heoi anō, kei te mātauranga Māori tōna anō mana. He aha rawa ia te mātauranga Māori? Inā rā, ko te mātauranga Māori tētahi kete mātauranga i takea iho i Aotearoa nā te Māori i ahuahu i ngā tini rautau e tanagta whenua nei tōna noho i Aotearoa nei. Ko tētahi mana o tēnei mātauranga, tērā kei roto i a ia ko ētahi ariā, ētahi whāriki whakaaro mō te aotūroa mō te taiao, mō ngā ao katoa. Koia pū, ko ngā ariā Māori me ngā whāriki whakaaro Māori hoki ēnei. He kete whakaaro nō te tangata whenua. Koia tēnei ko te whakaaro Māori Anā, kei te pū o ēnei whakaaro He whakapapa kotahi tō te taiao me te tangata Ko Papatūānuku te whaea, i whānau mai te tangata i a Papa. Ā, mai i te rangi ki te whenua Ko taua whakapapa kotahi e tūhono tahi nei Otirā, ko tō te tangata noho ki te ao, he noho teina i tōna whakapapa me te taiao He tātou whakaheke tātou nō tēnei whakapapa Ā, ko tō tātou noho hei tangata ki te ao nei, ko tō tātou tuakiritanga tonu ka whakaatuhia mai, ka wheakotia mai e tātou mā tō tātou whakapapa ki ngā horopū ki te whenua, ki te moana, ki te maunga, ā, ki te aha, ki te aha. He māramatanga tēnei e takoto nei ki te whatu o te mātauranga Māori. Ā, inā tirohia te āpōpō hou, inā tīkina te whakaaro o te tangata whenua o nāianei rangi, tēnei mea te Māoritanga o nāianei rangi kātahi rā ka kitea ko ngā rongoā hei turaki i ngā wero o te rautau rua tekau mā rua. Koia pū tēnei, ko te mana o te mātauranga Māori, e whakapūmau mai nei mātou, me ētahi i ō mātou ngākau ki a ia. (ngā puoro) Mē pēwhea tā tātou whakatinana i te mātauranga Māori ki te akomanga? Ko ngā mahi māmā nei, e taea ai e ngā kaiako, e ngā whānau, e ngā kura, puta noa i te motu ko te whakapiki i te mōhio ki te ao Māori Inā kē te nui o rauemi hei whātoronga atu, pēnei me te rauemi ipurangi nei a Te Ara e mau nā i tēnei pātaka, ko ngā kōrero, mātauranga hoki mō te tīmatanga o te ao, hei tā te Māori titiro tae atu ki ngā whakaaro Māori. Tērā ngā rauemi mā ngā kaiako hei whakaako i ngā kaupapa, pēnei me te ao o Tangaroa me Tāne Mahuta me Rongomaraeroa, me Rongomātāne, ngā mahi māra Katoa katoa, kei te te pātaka ipurangi o Te Ara Ā, kei wāhi kē hoki ētahi Pēnei me te paetukutuku a Te Papa Tongarewa, kei tēnei pātaka te mahi a te rauemi mō te mātauranga Māori Nō reira, me whakamahi aua rauemi tūmatanui Whakamahia ki tō akomanga. Ākona ka whāngai ai i ngā tamariki ki ēnei tū kōrero. Me ngā kaupapa huhua e whakaarotia ai e koutou Pēnei me te whakanui i a Matariki. Tīkina te mātauranga Māori hei tūāpapa mō te kura pērā me te āhua o te whakatau ākonga hou, me te tuku ākonga, me te whakatau whānau me te āhua o te whakanui i ngā kaupapa ako whakahirahira Katoa o ēnei, e taea te kawe mā te mātauranga Māori. (ngā puoro) He aha rā ia ngā kaupapa o te whakawhiti kōrero mō te pūtaiao me te mātauranga Māori? Koia tēnei te kaupapa kōrero kei te arero o te marea. Pupū ake ana ko ētahi tohe i ōna wā mō te pūtaiao me te mātauranga Māori Ā, kua horahia ētahi whakapae, mai i tēnā wāhanga, i tēnā wāhanga E mea ana ērā whakapae, korekore rawa atu nei he pūtaiao ki te mātauranga Māori, waihoki, kāore he paku hua o te mātauranga Māori ki te pūtaiao Tēnei au ka whakahē i tērā whakaaro E whakapono ana au, ahakoa ko wai te iwi, huri noa i te ao, tuatahi ake, ka whakatupuria e rātou tētahi titiro ā-ringa nei ki te ao i noho ai rātou i roto Nō te ūnga mai o ngā tūpuna ki Aotearoa, i ō rātou waka, kātahi rātou ka whakamātau i ngā tupu me ngā rākau hei kai mā rātou, he rongoā hoki mā rātou hei whakatū whare, hei kākahu rānei mō rātou, me ērā tū whakamātau Me whakamātautau e rātou te taiao nei, kia mōiho ai ngā tūpuna me pēwhea te noho ki tēnei taiao makariri rawa atu tērā i tā rātou i mōhio ai ki Poronīhia. Me mōhio hoki rātou ki ngā momo tupu katoa anā, ka eke te kōrero, pai tū, pai hinga. Koia tēnei ko tētahi titiro ā-ringa nei ki tēnei ao, ki tētahi ahurea Hei tauira, mēnā tō titiro, kāore i eke, i a koe ka whakatere i te moana nui, ka tere mōhio te tangata, me huri kē, he titiro kē. Tēnei titiro ā-ringa nei mō te mātauranga Māori, koia ko ngā purapura pūtaiao tonu, ko tētahi momo pūtaiao rānei Ehara i te pūtaiao, kua roa e whanake ana, pērā me ngā pūtaiao e kitea rā, huri i te ao. Engari, kua kore rawa e tupu pērā, i te ngā nāti o te tāmitanga. Tā te tāmitanga, he kōhuru i te mātauranga Māori, kia Pākehā ai ko tātou katoa nō reira, kāore e tika ana te kōrero, he pūtaiao mauroa tō te Māori, pērā i ō ētahi iwi, huri i te ao korekore nei i taea tētahi pūtaiao Māori mauroa i raro i ngā whiu o te tāmitanga nā ngā tūpuna te pūtaiao tuatahi ake i ahuahu i Aotearoa nei i eke hoki tō rātou pūtaiao tirohia, i ora rātou, kei te ora tātou. Mōhio tonu rātou ki ngā uri o Tāne Mahuta ki ngā painga o tēnā mea, o tēnā mea, hei tahu ahi, hei whakatū whare, te aha noa, te aha noa. me te aha, i takea mai te pūtaiao o ngā tūpuna i tēnei whenua tonu, i Aotearoa. Kāti, me manaaki ēnei kōrero hei korowai mō tātou ka ako nei i te mātauranga Māori me tōna noho ki roto i ngā kura, ki te ao mātauranga, ki te motu whānui me te ahurea o Aotearoa. E mana ai te mātauranga Māori, me eke te mana ōrite. E eke ai te mana ōrite, me whakapono tātou ki te mana o te mātauranga Māori Āe mārika, he nui ēnei kōrero, engari, ko te mea nui rawa atu ki tēnei huarahi hou, ko te mārama pai ki a tātou ko tōna motuhake, ko tōna hiranga kia hinengaro tuwhera, kia manawatītī hoki ki ēnei taonga whakarerenga iho. Kia waihape ki ngā kōrero o te terenga tuatahi, ko tētahi wāhi nui o tētahi āpōpō hou, ko te āta noho ki te whai whakaaro me te wānanga. Ka tupu haere ana tō puna mōhiohio ki tēnei mātauranga, ka tau haere hoki tō wairua i ō kawenga hei kaiako, ā, ka pai kē atu tō whakaako i ō ākonga. Tēnei mea te angitu, kāore e noho noa iho ki te ao mātauranga. Engari kē, kapi katoa ana ngā tahataha whānui o te hauora o te tangata te taha hinengaro, te taha tinana, te taha wairua, te taha hauora, te taha pāpori, kia noho ōrite tahi.
Supplementary Resource 3 – the Tanga Whānau: a reflection
Support your learning from Webisode 3 with this supplementary resource:
Supplementary Resource 3 – the Tanga Whānau: a reflection
Support your learning from Webisode 3 with this supplementary resource:
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To learn more about the kaupapa Māori discussed in Webisode 3, as well as other kaupapa Māori, watch our Insights into kaupapa Māori videos here.
To learn more about the kaupapa Māori discussed in Webisode 3, as well as other kaupapa Māori, watch our Insights into kaupapa Māori videos here.
- Title: Insights into kaupapa Māori videos
- URL: https://ncea.education.govt.nz/mi/mi/node/4274
URL: https://ncea.education.govt.nz/mi/mi/node/4274
Description:
Links Title: Kaupapa Māori Videos
- Title: Insights into kaupapa Māori videos
- URL: https://ncea.education.govt.nz/mi/mi/node/4274
URL: https://ncea.education.govt.nz/mi/mi/node/4274
Description:
Kaupapa Māori Videos
- Title: Insights into kaupapa Māori videos
- URL: https://ncea.education.govt.nz/mi/mi/node/4274
URL: https://ncea.education.govt.nz/mi/mi/node/4274
Description:
Webisode 4 – What can I do? Voices from our sector
In this webisode you’ll learn:
- what resources are required to implement Mana ōrite mō te mātauranga Māori
- what the barriers are to implementing this change and how to overcome them
- the importance of moving away from ticking PLD boxes to implementing Mana ōrite as a system wide change.
In this webisode you’ll learn:
- what resources are required to implement Mana ōrite mō te mātauranga Māori
- what the barriers are to implementing this change and how to overcome them
- the importance of moving away from ticking PLD boxes to implementing Mana ōrite as a system wide change.
[ Video Resource ]
- Title: What can I do? Voices from our sector
- Description: In this webisode you will hear from Senior Leaders working in secondary schools to discuss what is needed to support kaiako as kura transition and implement Mana ōrite mō te mātauranga Māori.
- Video Duration: 17 minutes
- Video URL: https://player.vimeo.com/video/773598576?h=5b3d931440
- Transcript: English Tēnā anō tātau e te iwi and welcome to this web series where we’ll be exploring mana ōrite mō te mātauranga Māori Equal status for mātauranga Māori and what this means within the NCEA change package. This is another part of our package of tools set to support sector readiness and you our future leaders and educators. You told us you needed tools to enable practical applications in the classroom
English
Tēnā anō tātau e te iwi and welcome to this web series where we’ll be exploring mana ōrite mō te mātauranga Māori Equal status for mātauranga Māori and what this means within the NCEA change package. This is another part of our package of tools set to support sector readiness and you our future leaders and educators. You told us you needed tools to enable practical applications in the classroom, as well as more discussions around Mana ōrite mō te mātauranga Māori. You, as our next generations valued educators, iwi representatives and whānau members of ākonga Māori across the country are key to the implementation of this change and the success of this kaupapa. Our future generations will benefit from the foundation laid today, and we sincerely hope that these resources will support your transition into this new space. Haere mai, come along with us as we unpack the second change priority Mana ōrite mō te mātauranga Māori - Equal status for Māori knowledge concepts. music playing over title In this webisode we’ll offer support to kaiako asking: “So, what can I do?” Hopefully, webisodes 1-3 have given you a greater understanding of Mana ōrite mō te mātauranga Māori. This will be a great starting point. We can all begin with what we already have in our kete. music playing over question title What is the best form of professional development to support this change (MŌMM)? I think the best PLD that’s going to support this change ngā mana ōrite mō te mātauranga Māori is going to be an investment in time, an investment in people, an investment in like I want to say capabilities and confidences so, for us in the sector we’re being asked to deliver something that’s pretty foreign to most of us in particular for non-Māori who haven’t been connected to a te ao Māori way even for Māori who are disconnected to who they are, even their you know hau kāinga, their ahikā. We’re asking a lot of them. We’re asking them to deliver kaupapa, to deliver tikanga to deliver really unique concepts and contexts that they probably don’t have a similarity with or they’re finding it really difficult to connect to. So in order for them to deliver such an important taonga of ours they’re going to need a lot of support. That support is going to look really different in different settings but the great thing about it is it’s really achievable One of the things that is really important in this space is normalising practices. So, throwback to the 80’s and 90’s we used to label everything in a room bilingually you knew that a chair was a tūru and a table was a tēpu those sorts of things but now we’re saying we need to move beyond just a label and talk about the whakamārama or the explanation that goes with those things. Understanding why we might interact with a table in certain ways or why we might look after or manaaki things in a certain way that’s going another layer deeper. One of the things about that whakamārama or understanding is continually revisiting. PLD has had a habit of just doing it once and you know we done it, it’s done it’s all good. Actually that’s not good enough anymore. It needs to be a continual development. We need to continually work towards and constantly raise that bar. You know research is telling us there is a big disproportion, disparity between things Māori and non-Māori We know that there’s a lot of kaimahi in spaces with good intent but we also know what the road to a certain place was paved with so even though people are willing to try and jump into things they need a bit of safety, bit of security relationships with iwi, hapū, marae that’s going to be really important in this space. Making connections and not dumping everything on the kaimahi Māori, again really important. We talk like in our own space about tangata Tiriti actually standing up for us and actually being a good ally and what that looks like. An example for us at Te Aho o Te Kura Pounamu is that we have roles with Māori titles but they understand the deepness of those titles an example is we have a kaimanaaki. People would just say that’s like a home room teacher. A person who looks after ākonga Actually it’s so much more than that. You have to manaaki which people understand is being kind, caring that sort of thing but actually it’s even the art of akiaki, it’s even the art of ensuring people’s mana is enhanced. Those are all various things that come from that word kaimanaaki and even the act of kai, that responsibility as a person who has that position who has those I guess tasks or things to do that’s all within that one word and one term and I mean, you know you’ve already heard me explain a lot within that for non-Māori to step into that space they need reassurance, that confidence and capability, investment of time and be able to access areas of support. I don’t do it all. There are others in there and other non-Māori who do it But it’s ensuring that schools have that broad spectrum of support that’s what we needed. music playing over question title What support could have been in place to avoid barriers? For kaiako or kaimahi in education there are many barriers when introducing this change. A lot of it is historic. What should’ve been in place or what could be in place to help address some of that is the resource and I talk about resource in people. Having or knowing that somewhere in my network of the people I work around with, that I can go and approach to say I’m dealing with this kaupapa I really know nothing, how am I going to deliver this. Can you help me or can you direct me to where I can get other assistance? Whether it be actual physical resources that I’m going to use. Whether it be talking to somebody to understand and get to know that kaupapa more intimately or whether it be step aside and let somebody else lead it because it’s not for me to lead. So that’s one area or one way I think barriers could be reduced. The other is in the systemic change there needs to be given the time and support as well to those who are enabling the change So we know that within the NCEA RAS (review of achievement standards) there will be people busy writing new standards or doing the formation of these products. They’re going to need the same support that you’d expect an in-classroom person to have So, systemically we need to support them again with time, access to the resources or to the people who know more than what they currently know. And we need a really good model of how we upskill people and look for sustainability across our systems because if we just take all the good Māori teachers out and put them into a space then who’s left there from where they’ve departed? And that’s something that needs to be considered as well as we’re talking about removing barriers So, one of the other key parts that I think about removing barriers is currently Ministry of Education and a whole lot of organisations are supporting Te Ahu o Te Reo Māori which is really cool to see. One of the things that needs to happen though in the schools is that they need to implement it deeply It can’t be just attend this PLD and that’s it. It actually needs to be a considered approach. Do they have a chance to wānanga in schools? Do they actually have lessons for the staff to participate in which then gets modelled back into a classroom setting. I know one of the wāhanga or kaupapa of Te Ahu o Te Reo is looking at revitalisation. Actually how do you do that as a kura? Who leads that? Who steps up? A lot of those times our management will delegate but actually kei a rātau te mana – they’ve got that power, they’re the ones who should be leading that. So, I think there needs to be some really honest reflections of our infrastructure in schools in particular management spaces I think those early adopters, and people picking it up need to be acknowledged, need to be given the opportunity to grow further And then I think there probably needs to be a whole lot of material that will need to be generated. But in the danger of that is that we want to make sure all voices are privileged. So, my Tūhoetanga needs to be there alongside Tainuitanga needs to be alongside all of the other iwi because we talk about it often in my own space. We have a story, there could be 3 or 4 different versions of that story and they’re all right and they’re all correct. And it’s not for anyone to say well no this is the correct answer So when we talk about removing barriers, we’re a complex people, te ao Māori is beautiful but people need to be navigated into that too to ensure their safety, to ensure that what we’re sharing with them is done in a really mana enhancing way, yeah. Seeking professional learning and putting this into practice is the start. Mana ōrite mō te mātauranga Māori will eventually become embedded in the overall approach kaiako have towards teaching and learning. To truly embrace Mana ōrite mō te mātauranga Māori, our ākonga should be able to dictate the learning–not the content. We want to avoid this being a tick-box activity where you pop it into your unit plan and ka mātua i tēnā, you’re done! You can embed mana ōrite into your practice and set your unit plans to reflect mātauranga Māori. Both ways will increase the status of Māori knowledge by recognising as well as upholding it as a valid body of knowledge. Our current system is a legacy of a time passed. Rebecca Early, Deputy Principal from Hamilton Girls’ High joins us to share her expertise in this area and findings from her own thesis on change leadership. music playing, indistinct chatter in the background. Can you comment on the current and historical high school structure in Aotearoa? So if we look at our current model very much is predicated on where we’ve come from historically So we’re working currently in a system that is predicated on the industrial revolution and the Eurocentric model where Western knowledge bases are really honoured and so that’s a key part of how we’re running our kura across the motu So a part of that is how we look at ākonga in the system so ākonga are effectively vessels that are to be filled with Westernised knowledge bases. And a key part of this model that we’re currently running is segregating or placing curriculum areas into silos. So, we’ve got 8 curriculum areas and what that means is effectively high school teachers in particular very much identify within their subject expertise. So, you’ll quite often hear a high school teacher if they introduce themselves, they’ll go I’m an English teacher or I’m a science teacher. Essentially the system is based on putting as many ākonga as possible through a system as efficiently as possible and filling them with knowledge – that’s currently what we do. music playing over title How do you think we can best prepare modern ākonga for their futures? Ākonga face a future that’s quite uncertain and so a key component of that is that this should be seen as vessels to have a finite knowledge base implanted in them so to speak or filled up with that. They very much need to be agile, curious and creative thinkers. And therefore as kaiako we need to create lifelong learners and how we do that is creating a passion and love for learning so facilitating the learning processes as opposed to dictating the knowledge they should have. music playing over title In order to achieve this, what shift is required from our kaiako? Well it’s quite a paradigm shift really so as opposed with the system we currently look at kaiako as information giver, the kaiako should be more about facilitating the learning process. So the kaiako is both ākonga and kaiako – both learner and teacher. So that’s a key part of that. Sitting alongside that is effectively seeking the voice of whānau, hapū, iwi and ākonga who best know what will serve them than the people themselves. So we should be very mindful of moving forward in that space and seeking their voice to further that. And then we can truly give essence to mana ōrite mō te mātauranga – giving equal status to Māori ways of doing, being and learning. From a Māori worldview, kaiako should see themselves as a single part of a bigger picture. Ākonga should sit at the centre of this bigger picture, much like the harakeke plant where the ākonga is the rito, or centre shoot. Surrounding the rito, you can see the more mature blades that wrap around as layers of support that promote and guide in the growth and development of the rito as it matures. The surrounding shoots that protect the rito could be whānau, friends—even kaiako and the wider school community. All parties have their place. Leaders in a kura have a sizeable task to champion this kaupapa and get other kaiako on the waka. They have told us that they would like strategies to support their role in the change. There are some practical steps you can do in your staff hui, department hui, or even in self-evaluation. Let’s look at some of those practical strategies to start this journey. music playing over title Where is a great place to start when leading change? A great place to start is with the why. Basically informing kaiako and even yourself why are we on this journey? Because if you truly understand the why, then you buy in much better. Also, a key part for this change seeking a voice of those that this change is for. So, ākonga, whānau, hapū, iwi what are their aspirations for their rangatahi? I think is a real key part, those two areas. Sitting alongside that is yourself undertaking the journey. So learning the reo, and learning more about the tikanga if you don’t already have that knowledge. music playing over title How do you lead kaiako through the uncertainty of change? A key part of communication is listening and empathising with that change because you’ve got different people on different journeys and change. You’ve got the early adopters out on the crest of the wave surfing and taking it forward and then you’ve got those who are sitting, waiting in the back. And so it’s about bringing everyone along – he waka eke noa, so everyone needs to be in that and the key part is listening to their concerns and addressing them. music playing over title How do you know you are on the right track? I think it’s never a finite point to gauge whether you’re on the right track. It’s very much an iterative process. So it should, a constant reflect and review process should take you along on this journey. And part of that reflection is also looking at voice of kaiako, voice of ākonga and seeing how it’s landing. And also sitting alongside that you can look at hard data. So your achievement results can sit alongside that disparity results and seeing how you’re journeying along. So sitting alongside your soft data and your hard data is also following the staffroom culture and the context is key as well. music playing over title For a leader new to this space, what tips would you give them? Leading in this space, if you’re new a key place to start would be start small. So start with small trials, see how it goes, get kaiako, get your early adopter kaiako on board straight away. And then what will happen, you share the success of those trials and then there’ll be a ripple effect across your whole kura. Also, professional learning development journals is a key place to apply for and start getting resourcing for this change. Using uara Māori - Māori values as a platform and being intentional in all you do is a great start to embedding Mana ōrite mō te mātauranga Māori into your practice. We know how daunting this might seem, but it is through small and simple shifts in practice that great changes can be made. The whakatauākī by the late Te Wharehuia Milroy says: “Tūwhitia te hopo, mairangatia te angitu” It encourages us to feel the fear of embarking on something new, but to do it anyway in order to overcome it and grow. Together, as a collective, we can forge a new path.
Te Reo Māori
Tēnā anō tātou e te iwi, nau mai hoki mai ki tēnei o ngā terenga e waihape anō ai te tai kōrero ki te ākau o Mātauranga Māori Ko te Mana ōrite me te mātauranga Māori me ōna pēheatanga i roto i te hōtaka NCEA hou nei. He wāhanga anō tēnei o te kete rauemi hei āwhina atu i te takatū o te rāngai, i a koutou tahi anō hoki, ngā kaiārahi me ngā kaiako. Kua āta rongo mātou i ā koutou whakahau. E tōminatia ana ko ētahi rauemi ā-ringa nei mō te akomanga, otirā, ko ētahi anō whitinga kōrero mō runga i te Mana ōrite mō te mātauranga Māori. Ko koutou ngā kaiwhāngai i ngā tini reanga te pihi ake nei. Ko koutou anō ngā māngai o ngā iwi, ko koutou hoki ērā, ko ngā whānau o ngā ākonga Māori, huri noa i te motu waihoki, he wāhi nui tō koutou e eke ai tēnei kaupapa. Mō ngā reanga tonu o āpōpō ngā hua o ēnei mahinga tūāpapa e takoto i te rangi nei me tō mātou manako pū, he āwhina ka puta i ēnei rauemi e māmā ake ai ō hīkoitanga i ngā ara o te kaupapa nei. Nō reira, haere mai, kia kotahi te whiu o te hoe, ka tirohia e tātou te wāhanga whakahounga tuarua mō runga i te Mana ōrite mō te mātauranga Māori. ngā puoro me te taitara E haere ake nei, ka horahia ngā tautoko ki ngā kaiako e uia ana te pātai: “Tēnā, me aha au?” Ko te manako ia, mai i ngā terenga 1-3, kua mārama ake te titiro ki te kaupapa nei. He tīmatanga papai tēnei. Me tīmata tonu tātou i runga i ō tātou ake mōhiotanga, kei roto kē i ā tātou kete. ngā puoro me te taitara pātai He aha rawa ngā tautoko ngaio papai hei tauawhi i ngā whakahounga nei (MŌMM)? Ki a au, ko te PLD kounga hei tautoko i ngā whakahounga nei, ngā mana ōrite mō te mātauranga Māori koia ko te arotahi ki te wā, ki te tangata, ā, tae noa atu ki ngā pūkenga me te māia o te ngākau, inā rā, mō mātou i te rāngai, e tonongia ana ki ētahi kawenga tauhou arā, mō Ngāi Tauiwi, kāore anō kia pā atu ki te tētahi ao Māori Taea noatia ko ngā Māori tonu e ahi mātao ana, kāore anō rānei i pā atu ki ō rātou hau kāinga. He whakahau nunui tēnei. He āki kia riro mā rātou ētahi kaupapa, ngā tikanga ētahi āhuatanga, horopaki motuhake hoki hei kawe, kāore e kore, he hou ki a rātou otirā, he uaua rānei te hono tahi atu ki ērā āhuatanga. Nā reira, e taea ai tēnei āki, me mātua tauawhi i a rātou ka tika. Ā, he mata-rau ngā momo tautoko, ki ia horopaki, ki ia horopaki heoi anō, ko te painga kē, e taea tonutia ana. Tētahi anō mea hirahira, ko te whakaū tikanga. Tēnā, e hoki te whakaaro ki ngā tau o ngā waru tekau me ngā iwa tekau, ko te whai i aua wā, ko te whakamāori kau nā rā, he tūru, he tēpu me ērā mea, engari kē, kei ēnei rangi ināianei, ko te āki, me ruku kē i te puna, ki tua atu i te taitara ka tīkina ai ko ngā tikanga whakamārama mō tēnā mea, mō tēnā mea. E mārama ai te titiro, me pēhea te tūhono ki te tēpu, me pēhea rānei te manaaki i ētahi rauemi he ruku tēnā i te kahu o te wai. Tētahi mea mō te whakamārama, mō te mārama rānei ki tētahi āhua koia, ko te hokihoki ki te ako. Pōhēhētia ai, ka oti ana te PLD, ko tāna whakahaeretanga kotahi i te tau, ā, kua oti noa, kua pai. Hei aha koa. Me rite tonu, me rite tonu. Me kōkiri whakamua i ngā wā katoa e eke ai ngā taumata hou me ngā whāinga hou. Tērā ngā rangahau e mea ana, e wāhi rua ana ngā kaupapa Māori, tēnā i ngā kaupapa Tauiwi Me tō tātou mōhio, tērā ngā kaimahi autaia me te whakaaro pai, engari, kua mōhio hoki tātou, he huarahi uaua mō ētahi nō reira, ahakoa te hihiko o te ngākau tangata ki tētahi huarahi hou, me tautoko tahi ka tika otirā, he mea nunui ngā whanaungatanga me ngā iwi, ngā hapū me ngā marae. Kia tika te whakawhanaungatanga, kia kaua hoki te kaimahi e utaina ki ngā mahi katoa, he mea nunui rawa atu tēnā. Ko te kōrero e rere ana i roto i a tātou, mō tēnei mea te tangata Tiriti, arā rā, ko te maranga ki runga hei hoa noho pai, me ōna pēheatanga. Hei tauira, ki mātou e mahi nei i Te Aho o Te Kura Pounamu, kua whai ingoa Māori ngā tūranga, ā, e mārama ana ki ngā kaimahi te hōhonu o ngā tikanga o ēnei ingoa pēnei me te kaimanaaki. E kīia ai e te ngutu tāngata, he kaiako noa. He kaiāwhina noa. Taihoa tērā, inā kē tōna tikanga. Me whakatinana te manaaki, ka puta ko Atawhai, ko Aroha, me ērā momo āhua waihoki, ko te tohungatanga o te akiaki i te mana o te tangata. Katoa katoa ēnei āhua kei roto pū i te kupu kaimanaaki, tae atu ki te whakatinanatanga o te kupu, kai, te haepapa ka riro i te tangata ko ngā kawenga huhua, kei roto i taua kupu kotahi, anā, kua rongo kē ō taringa i a au e pahupahu nei inā rā, mō Ngāi Tauiwi e tomo nei i te tatau o tēnei ao, me akiaki ko taua māia o te ngākau, ko taua pūkenga, ko taua wā ā, me mōhio hoki rātou, kei hea ngā pātaka tautoko mō rātou. Kore rawa ngā mea katoa e oti i a au me taku kotahi. Tērā hoki ētahi atu Tauiwi pukumahi Ko te mea hoki, e whai rauemi ana ngā kura hei whakatutuki i ngā whāinga kei mua i te aroaro. ngā puoro me te pātai taitara He aha ngā tautoko o mua hei turaki i ngā uauatanga o aua wā? He tini ngā wero mō ngā kaiako me ngā kaimahi i te ao mātauranga me ētahi whakahounga. Mai anō tērā. Mehemea he tika ngā rauemi i aua wā, pēnei me te whakapūmau ake ko te tangata. Kia mōhio ki ngā momo tāngata mārama o roto o ōku huinga hoa mahi, e wātea mai ana ki a au Ka haere ki a rātou ki te kimi āwhina mō ngā mea kāore e mārama ana ki a au. Mā rātou rānei au hei āwhina, hei tuku ki te wāhi tōtika. Ahakoa he rauemi ā-ringa nei, he rauemi ā-tangata rānei hei āwhina i a au i roto i taua kaupapa he tuku rānei i ngā kawenga ki tangata kē, he mōhio nōku, ehara au i te tangata tika ki te kawe i ēnei kawenga. Tētahi atu mea, ko te tuku i te wā, i te tauawhi hoki me ngā whakahounga o te pūnaha, tae atu ki ngā kaihautū o taua whakahounga Anā, ka mōhio tātou, i roto i te NCEA RAS (te arotake i ngā paerewa angitu), tērā ngā kaimahi e tuhi ana i ngā paerewa e waihanga ana rānei i ēnei rauemi. Me tauawhi tika hoki i taua hunga, pēnei me te tauawhi ka ūhia ki te kaiako o te akomanga Nā reira, ā-pūnaha nei, me nui te tautoko ake i a rātou, pēnei me te noho wātea hei taumarumaru, ko te tūhono rānei ki ngā tāngata tōtika. Me whiriwhiri hoki ko tētahi ara papai hei whakapūkenga i taua hunga ka tiro ai ki ngā ara mauroa, nā te mea, ki te tangohia ngā kaiako Māori autaia ka nuku ai ki mahi kē ā, tēnā, kei hea hoki ngā piki tūranga? Koia hoki tētahi take kōrero, i a tātou ka wānanga i ngā wero me ōna rongoā Kāti, ko tētahi wero, kua oti nei te turaki, ko te aranga i a Te Tāhuhu o te Mātauranga me ngā tini whakahaere o Te Ahu o Te Reo Māori, tētahi kaupapa nanakia. Tētahi mea, me tinana ki ngā kura, koia ko te whakawhenua i te reo ki te tuakiri o ngā kura Me kaua ko te PLD anahe, ā, kua ea. Me whānui te whakaaro me te kōkiritia o taua kaupapa. E wātea ana ngā kura ki te wānanga? He akomanaga whakangungu ō ngā kura hei whāngai i āna kaiako ka whakatauiratia ai i roto i te akomanga. Mōhio nei au, tētahi whāinga o Te Ahu o Te Reo koia ko te whakaaranga o te reo. Me pēhea tērā e oti ai i te kura, hei kura? Mā wai hei kōkiri? Mā wai hei hautū? Te nuinga o te wā, ka riro mā te ranga whakahaere hei tohu atu engari kē, kei a rātou te mana – kei a rātou ngā pūkenga me ngā tohungatanga ki te hautū i taua kaupapa. Hei tāku, me āta noho ka whakaaro ake ki ngā tīrewa o ngā kura, inā rā, ki ngā wāhanga whakahaere Me taku whakaaro, ko ērā tāngata nāna te kaupapa i pīkau, me mihi ko rātou, me tuku hoki kia whanake Kātahi ka huri ki te mahi rauemi. Otirā, ko te whakatūpato o roto, ko te whai wāhi tahi mai o ngā reo huhua, o ngā whakaaro huhua. Anā, ahakoa he Tūhoe, he Tainui, he iwi kē rānei, me haere tahi, me whakatairanga tahi he whiti kōrero nō mātou i ngā wā katoa mō tēnei take i waenga i ōku piringa hoa. Arā kē ngā kōrero a mea iwi, a mea iwi ā, he tika, he pono te katoa o ērā kōrero huhua. Ehara hoki i te mea, kotahi te kōrero tika Nā reira, ka kōrero ana tātou mō ngā wero, kia mahara tātou, he iwi rerekē tātou, he ātaahua tō tātou ao Māori, engari, tērā tonu te hunga me āwhina i tā rātou tomo mai kia tau pai ai, kia tika ai te manaaki i ō rātou mana, koia pū. Ko te rapu i ngā akoako ngaio ka whakatinana ai i ērā akoako, koia ko tētahi tīmatanga papai. Kei tōna wā, ka whakawhenuatia te Mana ōrite mō te mātauranga Māori ki te pārekereke mātauranga, kaiako mai, ākonga mai. E ū pai ai te Mana ōrite mō te mātauranga Māori, me riro mā te ākonga āna ako hei kōwhiri, kaua te kai o roto. Ehara tēnei mahinga i te tohu pouaka noa, ka kuhuna ngā akoako ki ō perēne whānui, ka mātua i tēnā, ka mutu i konā! Ka taea e koe te Mana ōrite te whakawhenua ki ō mahere ako hei kawe i te mātauranga Māori. Ahakoa pēhea, mā ngā huarahi e rua rā e tairanga ai tēnei mātauranga whai take. Ko tā nāianei pūnaha o ēnei rangi, kua pū te ruha. E hono mai nei te Tumuaki Tuarua o te Kura o Ngā Kōtiro o Kirikiriroa, a Rebecca Early ki te kōrero tahi i ōna pūkenga ki tēnei kaupapa me ngā hua o tāna i rangahau ai mō te hautū hou. ngā puoro, me ngā whiti kōrero He aha ō whakaaro mō ngā pūnaha mātauranga o mua me nāianei o roto o ngā kura i Aotearoa nei? Tēnā, ki te tirohia te tauira o nāianei rangi, ko te hoki atu tātou ki tētahi ao o mua me ōna whakaritenga Tā tātou whai o ēnei rangi, he aru i te pūnaha i hua ai i te hurihanga ahumahi, i te tauira ao Pākehā hoki i noho mana ai ngā mātauranga Pākehā ka whakahōnoretia, me te aha, koia tētahi o ngā tīwhiri mō ngā whakahaere o roto o ngā kura, puta noa i te motu Tētahi wāhanga o tērā tauira mātauranga, ko te āhua o te titiro ki te ākonga, inā rā, he waka kau te ākonga ka whāngaihia ai ki te mātauranga Pākehā. Waihoki, tētahi mea anō o tā nāianei pūnaha, he wehewehe kau i ngā marau ki tōna anō kokonga, ki tōna anō kokonga. Me te aha, e waru tonu ngā marau, ā, ko ngā kaiako kura tuarua, ko rātou tēnā ka whakawhāiti i a rātou anō ki ō rātou anō pūkenga. Otirā, kāore e ohorere, mehemea ka tū tētahi kaiako kura tuarua ki te kōrero, ka mea, he kaiako Reo Pākehā au, he kaiako Pūtaiao rānei au. Inā hoki rā, ko te whāinga o te pūnaha, he hao i te tokomaha kia kī pohapoha ngā akomanga, ka whāngaihia ki te kai – koia tā te pūnaha o nāianei rangi. Ngā puoro me te taitara Me pēhea tā tātou whakarite i te ākonga o ēnei rangi mō te anamata? Ko te anamata kei mua i te ākonga, he mata ahurangi, nō reira, me whānui, me whārahi hoki te mōhio me te mātauranga o te ākonga Me moruki, me pākiki, me auaha hoki rātou. Me te aha, tā te kaiako, he whakatupu i tētahi ahurea e aroha ana ki tēnei mea, te ako nā reira, tā te kaiako, he takawaenga kē tāna mahi, kaua ko te kōwhiri i te kai me pau i te ākonga. ngā puoro me te taitara E tutuki ai tēnei whāinga, me aha e ngā kaiako? He takahanga nunui tēnei, mai i te kaiwhāngai kōrero, me huri kē te kaiako hei takawaenga kē mō te ako. Nā reira, he kaiako, he ākonga tahi te kaiako. Koia tētahi wāhanga o tērā āhua. E haere tahi nā me tērā āhua, ko te reo o te whānau, te hapū, te iwi me te ākonga, e mōhio pū ana, he aha ngā ara pai mōna. Kāti, me āta whakaaro ki ērā tūhonohonotanga. Kātahi te Mana ōrite mō te mātauranga ka tinana i a tātou – ōna tini whakatinanatanga. Ki tā te Māori titiro, ko te kaiako, he aho kotahi noa ia, o te korowai aho-rau. Kei te pū o te korowai te ākonga e tau ana, pēnei me te pā harakeke, ko te ākonga te rito. Ko ngā mātua ōna whakamarumaru ōna kaiārahi e tika ai te hua o taua rito ki tōna puāwaitanga. Ko ngā tupu o waho koia ko ngā whānau me ngā hoa – ko ngā kaiako hoki me te hapori whānui. He mana tō ngā tupu katoa. He mahi nunui ā ngā kaiārahi kura, ngā hāpaitanga o te kaupapa nei, ka akiaki i ngā hoa kaiako kia kapohia te kakau o te hoe. Tā rātou i mea ai, me whiwhi rātou i ngā rautaki tautoko hei āwhina i te whakawhiti ki ēnei whakahounga. Tērā ētahi taumahi papai hei whakahaeretanga ake ki roto i ngā hui ā-tari, i ngā arotake ā-takitahi, ā-takitini rānei. Me piu te titiro ki ētahi o ēnei rautaki e rewa ai te waka ki tai ngā puoro me te taitara Ko hea rā tētahi wāhi tīmatanga autaia hei whakarewa i ngā whakahounga? Ko tētahi wāhi autaia, ko te pātai, he aha ai. Ko te kimi māramatanga, he aha ia i rewa ai te waka ki tēnei hoenga hou? Nā te mea, ki te āta mārama ngā taketake i rewa ai te waka, ka ū pai te ngākau ki te kaupapa. Waihoki, tētahi wāhanga nui o te kaupapa nei, he tiki atu i ngā reo o ērā ākonga, mō rātou ngā whakahounga. Tēnā, kei ngā ākonga, kei ngā whānau, kei ngā hapū, kei ngā iwi, he aha tā koutou e wawata nei mō ā koutou rangatahi? Tētahi mea nui, ko ērā mea e rua. Ko te ako i te reo Māori. Ko te whai i te reo, me ngā tikanga Māori, mehemea noa kāore i a koe ērā mōhiotanga. ngā puoro me te taitara Me pēhea te ārahi i ngā kaiako me ngā whakahounga ahurangi? Tētahi mea whakahirahira, koia ko te whakarongo, me te āta whakaaro ki tētahi whakahounga, nā te mea, tērā ētahi tāngata rerekē, ētahi huarahi rerekē hoki e takahia ai e ērā iwi. Arā, ko ngā tāngata tauawhi i ngā whakahounga, kei te ngutu o te ngaru e reti ana ki mua, otirā, ko ngā tāngata noho kau hoki ērā, kei muri kē e takaroa ana. Ko te whāinga matua, kia hoe tahi – he waka eke noa, katoa ngā tāngata, e mau ana ko te hoe ā, ko te puku o te kaupapa, ko te kaitaringa atu ki ō rātou āwangawanga me te kimi i ngā ara e rongoā ai ērā āwangawanga. ngā puoro me te taitara Me pēhea koe e mōhio ai, kei te ara tika te kaupapa e haere ana? Ehara i te mea, ka tino mārama pū ki te tangata ngā tahataha katoa o tōna huarahi, ā, kāore he kotiti. Mā te hokihoki e tika ai. Mā te rīwaru me te whakatikatika i te waka e mānu pai ai i te tai o whakahou. Ko tētahi wāhanga o ngā rīwarutanga, ko te tiki atu i te reo kaiako me te reo ākonga, ā, e ahu pēhea tahi ana ngā reo nei. Tae atu hoki ki ngā kitenga rangahau, e haere tahi nā. Kia haere tahi nā ngā whakatutukinga me ngā ngoikoretanga e mārama ai ngā ara kei mua i te aroaro. Nō reira, e haere tahi nā ō kitenga rangahau, me ō kitenga ā-rongo nei, ko te mātai hoki i te ahurea o roto o ngā kaimahi, he mea nui rawa atu anō tēnei āhua. ngā puoro me te taitara He aha ō kupu āwhina ki tētahi kaiārahi e tauhou ana ki tēnei horopaki? Mehemea he tauhou katoa tētahi kaiārahi ki tēnei ao, me iti ngā takahanga i te tīmatanga. Me iti anō rā ngā whakamātautau tīmatanga, kia tutuki noa, me kukume mai ō kaiako kia eke ai i te waka. Ana eke ko aua whakatutukinga iti nei, ka riporipo kau ngā angitu ki tua i te kura. Waihoki, ko tētahi rauemi papai, i a koe ka tīmata i tēnei hīkoi, ko te hopu i ō kōrero ki te puka ako ngaio, kātahi ka tono i ētahi rauemi mō ēnei whakahounga. Hāpaingia ngā uara Māori, paiheretia ki te pū o āu mahi katoa koia tonu tētahi mahi papai hei whakawhenua i te Mana ōrite mō te mātauranga Māori ki ō kawenga katoa. E mōhio ana mātou ki te nui o tēnei mahi, engari, mā te takahanga iti, takahanga kotahi noa, ka taea ētahi takahanga roroa, ka eke. Kia tīkina ko te whakataukī a Te Wharehuia Milroy: “Tūwhitia te hopo, mairangatia te angitu” Tāna whakataukī, he whakahau i a tātou, ahakoa te wehi, purutia taua wehi, ka whakamanawatoa i te ngākau, ka whanatu, ahakoa pēhea. Mā te kotahi o te waihoe e eke ai te waka i te tai whakahou.
[ Audio Resource ]
- Title: What can I do? Voices from our sector
- Description: Listen to a podcast of Webisode 4 here:
- Audio File Type: mp3
- Audio File Size: 16MB
- Audio URL: https://ncea-live-3-storagestack-53q-assetstorages3bucket-2o21xte0r81u.s3.amazonaws.com/s3fs-public/2022-11/Ep3_Audio_1.mp3?VersionId=Ctd6E2Cgkvlg4Ell0CbljIGY8TgkWD7l
- Transcript: English Tēnā anō tātau e te iwi and welcome to this web series where we’ll be exploring mana ōrite mō te mātauranga Māori Equal status for mātauranga Māori and what this means within the NCEA change package. This is another part of our package of tools set to support sector readiness and you our future leaders and educators. You told us you needed tools to enable practical applications in the classroom
Audio Description: Listen to a podcast of Webisode 4 here:
Audio Transcript: English Tēnā anō tātau e te iwi and welcome to this web series where we’ll be exploring mana ōrite mō te mātauranga Māori Equal status for mātauranga Māori and what this means within the NCEA change package. This is another part of our package of tools set to support sector readiness and you our future leaders and educators. You told us you needed tools to enable practical applications in the classroom
English
Tēnā anō tātau e te iwi and welcome to this web series where we’ll be exploring mana ōrite mō te mātauranga Māori Equal status for mātauranga Māori and what this means within the NCEA change package. This is another part of our package of tools set to support sector readiness and you our future leaders and educators. You told us you needed tools to enable practical applications in the classroom, as well as more discussions around Mana ōrite mō te mātauranga Māori. You, as our next generations valued educators, iwi representatives and whānau members of ākonga Māori across the country are key to the implementation of this change and the success of this kaupapa. Our future generations will benefit from the foundation laid today, and we sincerely hope that these resources will support your transition into this new space. Haere mai, come along with us as we unpack the second change priority Mana ōrite mō te mātauranga Māori - Equal status for Māori knowledge concepts. music playing over title In this webisode we’ll offer support to kaiako asking: “So, what can I do?” Hopefully, webisodes 1-3 have given you a greater understanding of Mana ōrite mō te mātauranga Māori. This will be a great starting point. We can all begin with what we already have in our kete. music playing over question title What is the best form of professional development to support this change (MŌMM)? I think the best PLD that’s going to support this change ngā mana ōrite mō te mātauranga Māori is going to be an investment in time, an investment in people, an investment in like I want to say capabilities and confidences so, for us in the sector we’re being asked to deliver something that’s pretty foreign to most of us in particular for non-Māori who haven’t been connected to a te ao Māori way even for Māori who are disconnected to who they are, even their you know hau kāinga, their ahikā. We’re asking a lot of them. We’re asking them to deliver kaupapa, to deliver tikanga to deliver really unique concepts and contexts that they probably don’t have a similarity with or they’re finding it really difficult to connect to. So in order for them to deliver such an important taonga of ours they’re going to need a lot of support. That support is going to look really different in different settings but the great thing about it is it’s really achievable One of the things that is really important in this space is normalising practices. So, throwback to the 80’s and 90’s we used to label everything in a room bilingually you knew that a chair was a tūru and a table was a tēpu those sorts of things but now we’re saying we need to move beyond just a label and talk about the whakamārama or the explanation that goes with those things. Understanding why we might interact with a table in certain ways or why we might look after or manaaki things in a certain way that’s going another layer deeper. One of the things about that whakamārama or understanding is continually revisiting. PLD has had a habit of just doing it once and you know we done it, it’s done it’s all good. Actually that’s not good enough anymore. It needs to be a continual development. We need to continually work towards and constantly raise that bar. You know research is telling us there is a big disproportion, disparity between things Māori and non-Māori We know that there’s a lot of kaimahi in spaces with good intent but we also know what the road to a certain place was paved with so even though people are willing to try and jump into things they need a bit of safety, bit of security relationships with iwi, hapū, marae that’s going to be really important in this space. Making connections and not dumping everything on the kaimahi Māori, again really important. We talk like in our own space about tangata Tiriti actually standing up for us and actually being a good ally and what that looks like. An example for us at Te Aho o Te Kura Pounamu is that we have roles with Māori titles but they understand the deepness of those titles an example is we have a kaimanaaki. People would just say that’s like a home room teacher. A person who looks after ākonga Actually it’s so much more than that. You have to manaaki which people understand is being kind, caring that sort of thing but actually it’s even the art of akiaki, it’s even the art of ensuring people’s mana is enhanced. Those are all various things that come from that word kaimanaaki and even the act of kai, that responsibility as a person who has that position who has those I guess tasks or things to do that’s all within that one word and one term and I mean, you know you’ve already heard me explain a lot within that for non-Māori to step into that space they need reassurance, that confidence and capability, investment of time and be able to access areas of support. I don’t do it all. There are others in there and other non-Māori who do it But it’s ensuring that schools have that broad spectrum of support that’s what we needed. music playing over question title What support could have been in place to avoid barriers? For kaiako or kaimahi in education there are many barriers when introducing this change. A lot of it is historic. What should’ve been in place or what could be in place to help address some of that is the resource and I talk about resource in people. Having or knowing that somewhere in my network of the people I work around with, that I can go and approach to say I’m dealing with this kaupapa I really know nothing, how am I going to deliver this. Can you help me or can you direct me to where I can get other assistance? Whether it be actual physical resources that I’m going to use. Whether it be talking to somebody to understand and get to know that kaupapa more intimately or whether it be step aside and let somebody else lead it because it’s not for me to lead. So that’s one area or one way I think barriers could be reduced. The other is in the systemic change there needs to be given the time and support as well to those who are enabling the change So we know that within the NCEA RAS (review of achievement standards) there will be people busy writing new standards or doing the formation of these products. They’re going to need the same support that you’d expect an in-classroom person to have So, systemically we need to support them again with time, access to the resources or to the people who know more than what they currently know. And we need a really good model of how we upskill people and look for sustainability across our systems because if we just take all the good Māori teachers out and put them into a space then who’s left there from where they’ve departed? And that’s something that needs to be considered as well as we’re talking about removing barriers So, one of the other key parts that I think about removing barriers is currently Ministry of Education and a whole lot of organisations are supporting Te Ahu o Te Reo Māori which is really cool to see. One of the things that needs to happen though in the schools is that they need to implement it deeply It can’t be just attend this PLD and that’s it. It actually needs to be a considered approach. Do they have a chance to wānanga in schools? Do they actually have lessons for the staff to participate in which then gets modelled back into a classroom setting. I know one of the wāhanga or kaupapa of Te Ahu o Te Reo is looking at revitalisation. Actually how do you do that as a kura? Who leads that? Who steps up? A lot of those times our management will delegate but actually kei a rātau te mana – they’ve got that power, they’re the ones who should be leading that. So, I think there needs to be some really honest reflections of our infrastructure in schools in particular management spaces I think those early adopters, and people picking it up need to be acknowledged, need to be given the opportunity to grow further And then I think there probably needs to be a whole lot of material that will need to be generated. But in the danger of that is that we want to make sure all voices are privileged. So, my Tūhoetanga needs to be there alongside Tainuitanga needs to be alongside all of the other iwi because we talk about it often in my own space. We have a story, there could be 3 or 4 different versions of that story and they’re all right and they’re all correct. And it’s not for anyone to say well no this is the correct answer So when we talk about removing barriers, we’re a complex people, te ao Māori is beautiful but people need to be navigated into that too to ensure their safety, to ensure that what we’re sharing with them is done in a really mana enhancing way, yeah. Seeking professional learning and putting this into practice is the start. Mana ōrite mō te mātauranga Māori will eventually become embedded in the overall approach kaiako have towards teaching and learning. To truly embrace Mana ōrite mō te mātauranga Māori, our ākonga should be able to dictate the learning–not the content. We want to avoid this being a tick-box activity where you pop it into your unit plan and ka mātua i tēnā, you’re done! You can embed mana ōrite into your practice and set your unit plans to reflect mātauranga Māori. Both ways will increase the status of Māori knowledge by recognising as well as upholding it as a valid body of knowledge. Our current system is a legacy of a time passed. Rebecca Early, Deputy Principal from Hamilton Girls’ High joins us to share her expertise in this area and findings from her own thesis on change leadership. music playing, indistinct chatter in the background. Can you comment on the current and historical high school structure in Aotearoa? So if we look at our current model very much is predicated on where we’ve come from historically So we’re working currently in a system that is predicated on the industrial revolution and the Eurocentric model where Western knowledge bases are really honoured and so that’s a key part of how we’re running our kura across the motu So a part of that is how we look at ākonga in the system so ākonga are effectively vessels that are to be filled with Westernised knowledge bases. And a key part of this model that we’re currently running is segregating or placing curriculum areas into silos. So, we’ve got 8 curriculum areas and what that means is effectively high school teachers in particular very much identify within their subject expertise. So, you’ll quite often hear a high school teacher if they introduce themselves, they’ll go I’m an English teacher or I’m a science teacher. Essentially the system is based on putting as many ākonga as possible through a system as efficiently as possible and filling them with knowledge – that’s currently what we do. music playing over title How do you think we can best prepare modern ākonga for their futures? Ākonga face a future that’s quite uncertain and so a key component of that is that this should be seen as vessels to have a finite knowledge base implanted in them so to speak or filled up with that. They very much need to be agile, curious and creative thinkers. And therefore as kaiako we need to create lifelong learners and how we do that is creating a passion and love for learning so facilitating the learning processes as opposed to dictating the knowledge they should have. music playing over title In order to achieve this, what shift is required from our kaiako? Well it’s quite a paradigm shift really so as opposed with the system we currently look at kaiako as information giver, the kaiako should be more about facilitating the learning process. So the kaiako is both ākonga and kaiako – both learner and teacher. So that’s a key part of that. Sitting alongside that is effectively seeking the voice of whānau, hapū, iwi and ākonga who best know what will serve them than the people themselves. So we should be very mindful of moving forward in that space and seeking their voice to further that. And then we can truly give essence to mana ōrite mō te mātauranga – giving equal status to Māori ways of doing, being and learning. From a Māori worldview, kaiako should see themselves as a single part of a bigger picture. Ākonga should sit at the centre of this bigger picture, much like the harakeke plant where the ākonga is the rito, or centre shoot. Surrounding the rito, you can see the more mature blades that wrap around as layers of support that promote and guide in the growth and development of the rito as it matures. The surrounding shoots that protect the rito could be whānau, friends—even kaiako and the wider school community. All parties have their place. Leaders in a kura have a sizeable task to champion this kaupapa and get other kaiako on the waka. They have told us that they would like strategies to support their role in the change. There are some practical steps you can do in your staff hui, department hui, or even in self-evaluation. Let’s look at some of those practical strategies to start this journey. music playing over title Where is a great place to start when leading change? A great place to start is with the why. Basically informing kaiako and even yourself why are we on this journey? Because if you truly understand the why, then you buy in much better. Also, a key part for this change seeking a voice of those that this change is for. So, ākonga, whānau, hapū, iwi what are their aspirations for their rangatahi? I think is a real key part, those two areas. Sitting alongside that is yourself undertaking the journey. So learning the reo, and learning more about the tikanga if you don’t already have that knowledge. music playing over title How do you lead kaiako through the uncertainty of change? A key part of communication is listening and empathising with that change because you’ve got different people on different journeys and change. You’ve got the early adopters out on the crest of the wave surfing and taking it forward and then you’ve got those who are sitting, waiting in the back. And so it’s about bringing everyone along – he waka eke noa, so everyone needs to be in that and the key part is listening to their concerns and addressing them. music playing over title How do you know you are on the right track? I think it’s never a finite point to gauge whether you’re on the right track. It’s very much an iterative process. So it should, a constant reflect and review process should take you along on this journey. And part of that reflection is also looking at voice of kaiako, voice of ākonga and seeing how it’s landing. And also sitting alongside that you can look at hard data. So your achievement results can sit alongside that disparity results and seeing how you’re journeying along. So sitting alongside your soft data and your hard data is also following the staffroom culture and the context is key as well. music playing over title For a leader new to this space, what tips would you give them? Leading in this space, if you’re new a key place to start would be start small. So start with small trials, see how it goes, get kaiako, get your early adopter kaiako on board straight away. And then what will happen, you share the success of those trials and then there’ll be a ripple effect across your whole kura. Also, professional learning development journals is a key place to apply for and start getting resourcing for this change. Using uara Māori - Māori values as a platform and being intentional in all you do is a great start to embedding Mana ōrite mō te mātauranga Māori into your practice. We know how daunting this might seem, but it is through small and simple shifts in practice that great changes can be made. The whakatauākī by the late Te Wharehuia Milroy says: “Tūwhitia te hopo, mairangatia te angitu” It encourages us to feel the fear of embarking on something new, but to do it anyway in order to overcome it and grow. Together, as a collective, we can forge a new path.
Te Reo Māori
Tēnā anō tātou e te iwi, nau mai hoki mai ki tēnei o ngā terenga e waihape anō ai te tai kōrero ki te ākau o Mātauranga Māori Ko te Mana ōrite me te mātauranga Māori me ōna pēheatanga i roto i te hōtaka NCEA hou nei. He wāhanga anō tēnei o te kete rauemi hei āwhina atu i te takatū o te rāngai, i a koutou tahi anō hoki, ngā kaiārahi me ngā kaiako. Kua āta rongo mātou i ā koutou whakahau. E tōminatia ana ko ētahi rauemi ā-ringa nei mō te akomanga, otirā, ko ētahi anō whitinga kōrero mō runga i te Mana ōrite mō te mātauranga Māori. Ko koutou ngā kaiwhāngai i ngā tini reanga te pihi ake nei. Ko koutou anō ngā māngai o ngā iwi, ko koutou hoki ērā, ko ngā whānau o ngā ākonga Māori, huri noa i te motu waihoki, he wāhi nui tō koutou e eke ai tēnei kaupapa. Mō ngā reanga tonu o āpōpō ngā hua o ēnei mahinga tūāpapa e takoto i te rangi nei me tō mātou manako pū, he āwhina ka puta i ēnei rauemi e māmā ake ai ō hīkoitanga i ngā ara o te kaupapa nei. Nō reira, haere mai, kia kotahi te whiu o te hoe, ka tirohia e tātou te wāhanga whakahounga tuarua mō runga i te Mana ōrite mō te mātauranga Māori. ngā puoro me te taitara E haere ake nei, ka horahia ngā tautoko ki ngā kaiako e uia ana te pātai: “Tēnā, me aha au?” Ko te manako ia, mai i ngā terenga 1-3, kua mārama ake te titiro ki te kaupapa nei. He tīmatanga papai tēnei. Me tīmata tonu tātou i runga i ō tātou ake mōhiotanga, kei roto kē i ā tātou kete. ngā puoro me te taitara pātai He aha rawa ngā tautoko ngaio papai hei tauawhi i ngā whakahounga nei (MŌMM)? Ki a au, ko te PLD kounga hei tautoko i ngā whakahounga nei, ngā mana ōrite mō te mātauranga Māori koia ko te arotahi ki te wā, ki te tangata, ā, tae noa atu ki ngā pūkenga me te māia o te ngākau, inā rā, mō mātou i te rāngai, e tonongia ana ki ētahi kawenga tauhou arā, mō Ngāi Tauiwi, kāore anō kia pā atu ki te tētahi ao Māori Taea noatia ko ngā Māori tonu e ahi mātao ana, kāore anō rānei i pā atu ki ō rātou hau kāinga. He whakahau nunui tēnei. He āki kia riro mā rātou ētahi kaupapa, ngā tikanga ētahi āhuatanga, horopaki motuhake hoki hei kawe, kāore e kore, he hou ki a rātou otirā, he uaua rānei te hono tahi atu ki ērā āhuatanga. Nā reira, e taea ai tēnei āki, me mātua tauawhi i a rātou ka tika. Ā, he mata-rau ngā momo tautoko, ki ia horopaki, ki ia horopaki heoi anō, ko te painga kē, e taea tonutia ana. Tētahi anō mea hirahira, ko te whakaū tikanga. Tēnā, e hoki te whakaaro ki ngā tau o ngā waru tekau me ngā iwa tekau, ko te whai i aua wā, ko te whakamāori kau nā rā, he tūru, he tēpu me ērā mea, engari kē, kei ēnei rangi ināianei, ko te āki, me ruku kē i te puna, ki tua atu i te taitara ka tīkina ai ko ngā tikanga whakamārama mō tēnā mea, mō tēnā mea. E mārama ai te titiro, me pēhea te tūhono ki te tēpu, me pēhea rānei te manaaki i ētahi rauemi he ruku tēnā i te kahu o te wai. Tētahi mea mō te whakamārama, mō te mārama rānei ki tētahi āhua koia, ko te hokihoki ki te ako. Pōhēhētia ai, ka oti ana te PLD, ko tāna whakahaeretanga kotahi i te tau, ā, kua oti noa, kua pai. Hei aha koa. Me rite tonu, me rite tonu. Me kōkiri whakamua i ngā wā katoa e eke ai ngā taumata hou me ngā whāinga hou. Tērā ngā rangahau e mea ana, e wāhi rua ana ngā kaupapa Māori, tēnā i ngā kaupapa Tauiwi Me tō tātou mōhio, tērā ngā kaimahi autaia me te whakaaro pai, engari, kua mōhio hoki tātou, he huarahi uaua mō ētahi nō reira, ahakoa te hihiko o te ngākau tangata ki tētahi huarahi hou, me tautoko tahi ka tika otirā, he mea nunui ngā whanaungatanga me ngā iwi, ngā hapū me ngā marae. Kia tika te whakawhanaungatanga, kia kaua hoki te kaimahi e utaina ki ngā mahi katoa, he mea nunui rawa atu tēnā. Ko te kōrero e rere ana i roto i a tātou, mō tēnei mea te tangata Tiriti, arā rā, ko te maranga ki runga hei hoa noho pai, me ōna pēheatanga. Hei tauira, ki mātou e mahi nei i Te Aho o Te Kura Pounamu, kua whai ingoa Māori ngā tūranga, ā, e mārama ana ki ngā kaimahi te hōhonu o ngā tikanga o ēnei ingoa pēnei me te kaimanaaki. E kīia ai e te ngutu tāngata, he kaiako noa. He kaiāwhina noa. Taihoa tērā, inā kē tōna tikanga. Me whakatinana te manaaki, ka puta ko Atawhai, ko Aroha, me ērā momo āhua waihoki, ko te tohungatanga o te akiaki i te mana o te tangata. Katoa katoa ēnei āhua kei roto pū i te kupu kaimanaaki, tae atu ki te whakatinanatanga o te kupu, kai, te haepapa ka riro i te tangata ko ngā kawenga huhua, kei roto i taua kupu kotahi, anā, kua rongo kē ō taringa i a au e pahupahu nei inā rā, mō Ngāi Tauiwi e tomo nei i te tatau o tēnei ao, me akiaki ko taua māia o te ngākau, ko taua pūkenga, ko taua wā ā, me mōhio hoki rātou, kei hea ngā pātaka tautoko mō rātou. Kore rawa ngā mea katoa e oti i a au me taku kotahi. Tērā hoki ētahi atu Tauiwi pukumahi Ko te mea hoki, e whai rauemi ana ngā kura hei whakatutuki i ngā whāinga kei mua i te aroaro. ngā puoro me te pātai taitara He aha ngā tautoko o mua hei turaki i ngā uauatanga o aua wā? He tini ngā wero mō ngā kaiako me ngā kaimahi i te ao mātauranga me ētahi whakahounga. Mai anō tērā. Mehemea he tika ngā rauemi i aua wā, pēnei me te whakapūmau ake ko te tangata. Kia mōhio ki ngā momo tāngata mārama o roto o ōku huinga hoa mahi, e wātea mai ana ki a au Ka haere ki a rātou ki te kimi āwhina mō ngā mea kāore e mārama ana ki a au. Mā rātou rānei au hei āwhina, hei tuku ki te wāhi tōtika. Ahakoa he rauemi ā-ringa nei, he rauemi ā-tangata rānei hei āwhina i a au i roto i taua kaupapa he tuku rānei i ngā kawenga ki tangata kē, he mōhio nōku, ehara au i te tangata tika ki te kawe i ēnei kawenga. Tētahi atu mea, ko te tuku i te wā, i te tauawhi hoki me ngā whakahounga o te pūnaha, tae atu ki ngā kaihautū o taua whakahounga Anā, ka mōhio tātou, i roto i te NCEA RAS (te arotake i ngā paerewa angitu), tērā ngā kaimahi e tuhi ana i ngā paerewa e waihanga ana rānei i ēnei rauemi. Me tauawhi tika hoki i taua hunga, pēnei me te tauawhi ka ūhia ki te kaiako o te akomanga Nā reira, ā-pūnaha nei, me nui te tautoko ake i a rātou, pēnei me te noho wātea hei taumarumaru, ko te tūhono rānei ki ngā tāngata tōtika. Me whiriwhiri hoki ko tētahi ara papai hei whakapūkenga i taua hunga ka tiro ai ki ngā ara mauroa, nā te mea, ki te tangohia ngā kaiako Māori autaia ka nuku ai ki mahi kē ā, tēnā, kei hea hoki ngā piki tūranga? Koia hoki tētahi take kōrero, i a tātou ka wānanga i ngā wero me ōna rongoā Kāti, ko tētahi wero, kua oti nei te turaki, ko te aranga i a Te Tāhuhu o te Mātauranga me ngā tini whakahaere o Te Ahu o Te Reo Māori, tētahi kaupapa nanakia. Tētahi mea, me tinana ki ngā kura, koia ko te whakawhenua i te reo ki te tuakiri o ngā kura Me kaua ko te PLD anahe, ā, kua ea. Me whānui te whakaaro me te kōkiritia o taua kaupapa. E wātea ana ngā kura ki te wānanga? He akomanaga whakangungu ō ngā kura hei whāngai i āna kaiako ka whakatauiratia ai i roto i te akomanga. Mōhio nei au, tētahi whāinga o Te Ahu o Te Reo koia ko te whakaaranga o te reo. Me pēhea tērā e oti ai i te kura, hei kura? Mā wai hei kōkiri? Mā wai hei hautū? Te nuinga o te wā, ka riro mā te ranga whakahaere hei tohu atu engari kē, kei a rātou te mana – kei a rātou ngā pūkenga me ngā tohungatanga ki te hautū i taua kaupapa. Hei tāku, me āta noho ka whakaaro ake ki ngā tīrewa o ngā kura, inā rā, ki ngā wāhanga whakahaere Me taku whakaaro, ko ērā tāngata nāna te kaupapa i pīkau, me mihi ko rātou, me tuku hoki kia whanake Kātahi ka huri ki te mahi rauemi. Otirā, ko te whakatūpato o roto, ko te whai wāhi tahi mai o ngā reo huhua, o ngā whakaaro huhua. Anā, ahakoa he Tūhoe, he Tainui, he iwi kē rānei, me haere tahi, me whakatairanga tahi he whiti kōrero nō mātou i ngā wā katoa mō tēnei take i waenga i ōku piringa hoa. Arā kē ngā kōrero a mea iwi, a mea iwi ā, he tika, he pono te katoa o ērā kōrero huhua. Ehara hoki i te mea, kotahi te kōrero tika Nā reira, ka kōrero ana tātou mō ngā wero, kia mahara tātou, he iwi rerekē tātou, he ātaahua tō tātou ao Māori, engari, tērā tonu te hunga me āwhina i tā rātou tomo mai kia tau pai ai, kia tika ai te manaaki i ō rātou mana, koia pū. Ko te rapu i ngā akoako ngaio ka whakatinana ai i ērā akoako, koia ko tētahi tīmatanga papai. Kei tōna wā, ka whakawhenuatia te Mana ōrite mō te mātauranga Māori ki te pārekereke mātauranga, kaiako mai, ākonga mai. E ū pai ai te Mana ōrite mō te mātauranga Māori, me riro mā te ākonga āna ako hei kōwhiri, kaua te kai o roto. Ehara tēnei mahinga i te tohu pouaka noa, ka kuhuna ngā akoako ki ō perēne whānui, ka mātua i tēnā, ka mutu i konā! Ka taea e koe te Mana ōrite te whakawhenua ki ō mahere ako hei kawe i te mātauranga Māori. Ahakoa pēhea, mā ngā huarahi e rua rā e tairanga ai tēnei mātauranga whai take. Ko tā nāianei pūnaha o ēnei rangi, kua pū te ruha. E hono mai nei te Tumuaki Tuarua o te Kura o Ngā Kōtiro o Kirikiriroa, a Rebecca Early ki te kōrero tahi i ōna pūkenga ki tēnei kaupapa me ngā hua o tāna i rangahau ai mō te hautū hou. ngā puoro, me ngā whiti kōrero He aha ō whakaaro mō ngā pūnaha mātauranga o mua me nāianei o roto o ngā kura i Aotearoa nei? Tēnā, ki te tirohia te tauira o nāianei rangi, ko te hoki atu tātou ki tētahi ao o mua me ōna whakaritenga Tā tātou whai o ēnei rangi, he aru i te pūnaha i hua ai i te hurihanga ahumahi, i te tauira ao Pākehā hoki i noho mana ai ngā mātauranga Pākehā ka whakahōnoretia, me te aha, koia tētahi o ngā tīwhiri mō ngā whakahaere o roto o ngā kura, puta noa i te motu Tētahi wāhanga o tērā tauira mātauranga, ko te āhua o te titiro ki te ākonga, inā rā, he waka kau te ākonga ka whāngaihia ai ki te mātauranga Pākehā. Waihoki, tētahi mea anō o tā nāianei pūnaha, he wehewehe kau i ngā marau ki tōna anō kokonga, ki tōna anō kokonga. Me te aha, e waru tonu ngā marau, ā, ko ngā kaiako kura tuarua, ko rātou tēnā ka whakawhāiti i a rātou anō ki ō rātou anō pūkenga. Otirā, kāore e ohorere, mehemea ka tū tētahi kaiako kura tuarua ki te kōrero, ka mea, he kaiako Reo Pākehā au, he kaiako Pūtaiao rānei au. Inā hoki rā, ko te whāinga o te pūnaha, he hao i te tokomaha kia kī pohapoha ngā akomanga, ka whāngaihia ki te kai – koia tā te pūnaha o nāianei rangi. Ngā puoro me te taitara Me pēhea tā tātou whakarite i te ākonga o ēnei rangi mō te anamata? Ko te anamata kei mua i te ākonga, he mata ahurangi, nō reira, me whānui, me whārahi hoki te mōhio me te mātauranga o te ākonga Me moruki, me pākiki, me auaha hoki rātou. Me te aha, tā te kaiako, he whakatupu i tētahi ahurea e aroha ana ki tēnei mea, te ako nā reira, tā te kaiako, he takawaenga kē tāna mahi, kaua ko te kōwhiri i te kai me pau i te ākonga. ngā puoro me te taitara E tutuki ai tēnei whāinga, me aha e ngā kaiako? He takahanga nunui tēnei, mai i te kaiwhāngai kōrero, me huri kē te kaiako hei takawaenga kē mō te ako. Nā reira, he kaiako, he ākonga tahi te kaiako. Koia tētahi wāhanga o tērā āhua. E haere tahi nā me tērā āhua, ko te reo o te whānau, te hapū, te iwi me te ākonga, e mōhio pū ana, he aha ngā ara pai mōna. Kāti, me āta whakaaro ki ērā tūhonohonotanga. Kātahi te Mana ōrite mō te mātauranga ka tinana i a tātou – ōna tini whakatinanatanga. Ki tā te Māori titiro, ko te kaiako, he aho kotahi noa ia, o te korowai aho-rau. Kei te pū o te korowai te ākonga e tau ana, pēnei me te pā harakeke, ko te ākonga te rito. Ko ngā mātua ōna whakamarumaru ōna kaiārahi e tika ai te hua o taua rito ki tōna puāwaitanga. Ko ngā tupu o waho koia ko ngā whānau me ngā hoa – ko ngā kaiako hoki me te hapori whānui. He mana tō ngā tupu katoa. He mahi nunui ā ngā kaiārahi kura, ngā hāpaitanga o te kaupapa nei, ka akiaki i ngā hoa kaiako kia kapohia te kakau o te hoe. Tā rātou i mea ai, me whiwhi rātou i ngā rautaki tautoko hei āwhina i te whakawhiti ki ēnei whakahounga. Tērā ētahi taumahi papai hei whakahaeretanga ake ki roto i ngā hui ā-tari, i ngā arotake ā-takitahi, ā-takitini rānei. Me piu te titiro ki ētahi o ēnei rautaki e rewa ai te waka ki tai ngā puoro me te taitara Ko hea rā tētahi wāhi tīmatanga autaia hei whakarewa i ngā whakahounga? Ko tētahi wāhi autaia, ko te pātai, he aha ai. Ko te kimi māramatanga, he aha ia i rewa ai te waka ki tēnei hoenga hou? Nā te mea, ki te āta mārama ngā taketake i rewa ai te waka, ka ū pai te ngākau ki te kaupapa. Waihoki, tētahi wāhanga nui o te kaupapa nei, he tiki atu i ngā reo o ērā ākonga, mō rātou ngā whakahounga. Tēnā, kei ngā ākonga, kei ngā whānau, kei ngā hapū, kei ngā iwi, he aha tā koutou e wawata nei mō ā koutou rangatahi? Tētahi mea nui, ko ērā mea e rua. Ko te ako i te reo Māori. Ko te whai i te reo, me ngā tikanga Māori, mehemea noa kāore i a koe ērā mōhiotanga. ngā puoro me te taitara Me pēhea te ārahi i ngā kaiako me ngā whakahounga ahurangi? Tētahi mea whakahirahira, koia ko te whakarongo, me te āta whakaaro ki tētahi whakahounga, nā te mea, tērā ētahi tāngata rerekē, ētahi huarahi rerekē hoki e takahia ai e ērā iwi. Arā, ko ngā tāngata tauawhi i ngā whakahounga, kei te ngutu o te ngaru e reti ana ki mua, otirā, ko ngā tāngata noho kau hoki ērā, kei muri kē e takaroa ana. Ko te whāinga matua, kia hoe tahi – he waka eke noa, katoa ngā tāngata, e mau ana ko te hoe ā, ko te puku o te kaupapa, ko te kaitaringa atu ki ō rātou āwangawanga me te kimi i ngā ara e rongoā ai ērā āwangawanga. ngā puoro me te taitara Me pēhea koe e mōhio ai, kei te ara tika te kaupapa e haere ana? Ehara i te mea, ka tino mārama pū ki te tangata ngā tahataha katoa o tōna huarahi, ā, kāore he kotiti. Mā te hokihoki e tika ai. Mā te rīwaru me te whakatikatika i te waka e mānu pai ai i te tai o whakahou. Ko tētahi wāhanga o ngā rīwarutanga, ko te tiki atu i te reo kaiako me te reo ākonga, ā, e ahu pēhea tahi ana ngā reo nei. Tae atu hoki ki ngā kitenga rangahau, e haere tahi nā. Kia haere tahi nā ngā whakatutukinga me ngā ngoikoretanga e mārama ai ngā ara kei mua i te aroaro. Nō reira, e haere tahi nā ō kitenga rangahau, me ō kitenga ā-rongo nei, ko te mātai hoki i te ahurea o roto o ngā kaimahi, he mea nui rawa atu anō tēnei āhua. ngā puoro me te taitara He aha ō kupu āwhina ki tētahi kaiārahi e tauhou ana ki tēnei horopaki? Mehemea he tauhou katoa tētahi kaiārahi ki tēnei ao, me iti ngā takahanga i te tīmatanga. Me iti anō rā ngā whakamātautau tīmatanga, kia tutuki noa, me kukume mai ō kaiako kia eke ai i te waka. Ana eke ko aua whakatutukinga iti nei, ka riporipo kau ngā angitu ki tua i te kura. Waihoki, ko tētahi rauemi papai, i a koe ka tīmata i tēnei hīkoi, ko te hopu i ō kōrero ki te puka ako ngaio, kātahi ka tono i ētahi rauemi mō ēnei whakahounga. Hāpaingia ngā uara Māori, paiheretia ki te pū o āu mahi katoa koia tonu tētahi mahi papai hei whakawhenua i te Mana ōrite mō te mātauranga Māori ki ō kawenga katoa. E mōhio ana mātou ki te nui o tēnei mahi, engari, mā te takahanga iti, takahanga kotahi noa, ka taea ētahi takahanga roroa, ka eke. Kia tīkina ko te whakataukī a Te Wharehuia Milroy: “Tūwhitia te hopo, mairangatia te angitu” Tāna whakataukī, he whakahau i a tātou, ahakoa te wehi, purutia taua wehi, ka whakamanawatoa i te ngākau, ka whanatu, ahakoa pēhea. Mā te kotahi o te waihoe e eke ai te waka i te tai whakahou.
Supplementary resource 4 – Where to begin and what can I do?
Support your learning from Webisode 4 with this supplementary resource:
Supplementary resource 4 – Where to begin and what can I do?
Support your learning from Webisode 4 with this supplementary resource:
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Webinar 2 – Where to begin and what can I do?
These webinar recordings dive deeper into the kaupapa discussed in Webisodes 3 and 4. With the help of Mana ōrite experts, kaiako reflect on their learning so far and ask questions to clarify the themes discussed in the webisodes.
These webinar recordings dive deeper into the kaupapa discussed in Webisodes 3 and 4. With the help of Mana ōrite experts, kaiako reflect on their learning so far and ask questions to clarify the themes discussed in the webisodes.
[ Video Resource ]
- Title: Where to begin and what can I do?
- Description: This webinar dives deeper into the kaupapa discussed in Webisodes 3 and 4.
- Video Duration: 61 minutes
- Video URL: https://player.vimeo.com/video/773605410?h=32a8208652
- Transcript: English What do I believe will be the impact of teaching Aotearoa New Zealand histories for future generations? I think it will be hugely transformative For a long time Pākeha in particular have turned their backs on the history of this country. And engaging with that history
English
What do I believe will be the impact of teaching Aotearoa New Zealand histories for future generations? I think it will be hugely transformative For a long time Pākeha in particular have turned their backs on the history of this country. And engaging with that history, understanding it and taking ownership of it allows us to better understand and make sense of our present and our future as well. For example, Māori poverty today only makes sense if you understand the history of dispossession, of raupatu And so on in the nineteenth century and people who don't have that historical context lack the ability to make those connections. They can't understand and interpret the present And having that historical literacy and awareness provides a sense of identity and purpose for people How can you know where you're going if you haven't known where you've come from So I think it's really critical and having historically informed, literate, engaged young people in future will I think be hugely transformative if it's done well. Kaiako mā! Every day, Pouako/teachers have the opportunity to empower the next generation. To embrace te reo Māori as an official language of Aotearoa. It is difficult to learn another language, but there are many rewards here at Te Rekamauroa, we want to help you to help our tamariki learn and embrace te reo Māori Throughout the course, you’ll get access to some of the best resources and people to inspire you along the way. I’m really excited to be here and to kōrero with you all about my personal journey with te reo Māori We’re reclaiming our reo, we’re reclaiming our wellbeing by restoring that cultural identity It is up to us to do what we do with our time to make a real difference By joining this inspiring and engaging kaupapa, you’re doing your part for the revitalization of te reo Māori Nō reira kaiako mā, kei a koutou te mana Tū whitia te hopo, feel the fear and do it anyway Email registration @tupuora.co.nz or visit tupuora.co.nz/teahuotereo for more information E mauroa ai te reka o te reo Māori, nau mai ki Te Rekamauroa. (cheerful music playing over the title) So what does mana ōrite look like to you? Personally, mana ōrite looks like connecting with me. Acknowledge that I am more than what you just see inside of your classroom. I really appreciate when kaiako take the time to ask how I am outside of their class especially my extra-curricular activities. I also think it looks like respecting me enough to hold me to high standards. Ahh, when I walk into your classroom and you see the colour of my skin don't just write me off and categorise me as incapable because I'm so much more than that. What do you think Sonny? Mana ōrite is being able to build each other up and having each other’s back. What does it feel like as ākonga? I think personally for me it feels like having an inclusive, encouraging and a welcoming environment. I think it's so important as ākonga to feel like we have a safe place where we can ask questions and feel supported in our learning. Umm yeah so like, what, no matter what your differences are like you'll always have a spot where you are and you'll always be welcomed. So, why do you think this is important? Learning within a system that does not facilitate our passion for learning has no purpose. It's important to implement mana ōrite within our akomanga so that we as Māori can thrive in our education. What do you think? Ko te take he mea nui tēnei, nā te mea ka taea te kura katoa ki te kōrero I te reo me te reo Pākeha kia ōrite te tapeketanga o ngā reo katoa. (background music plays) Let me share my thoughts and ideas. Be flexible and understanding. Pātai ki ahau mehemea kāre koe e mōhio ki taku ingoa. Connect with me, I'm more than what you just see in class. Allow me to have choices about my learning. Expect me to do well in class. I have more talents than you think Āhei au ki te kōrero i roto i taku reo Māori Notice when I do well, not only when I mess up. Recognise my greatness, who I am and where I'm from. [music playing] Nau mai haere mai rā e te motu whānui ki tēnei kauhau tuihono e pā ana ki te Mana ōrite mō te mātauranga Māori. Welcome to you all and thank you for joining us this evening on our webinar. Mana ōrite mō te mātauranga Māori is the second change priority of the NCEA change programme. Now the purpose of these webinars are to provide a space for our sector to wānanga , ask questions and seek clarification on any ideas. So, kia kaha rā koutou! Please add your pātai (questions) into the chat below and we'll aim to answer as many of these as we can during our session tonight. But before we get started we are very grateful to Roa Limited and TupuOra Education and Development who have donated our giveaway prizes for tonight, tō tātou waimarie nē? We have two sets of Aiare! E Kare! storybooks with accompanying board games and a Ngāti Ranginui board game and all you need to do to be in to win these awesome prizes is answer the following question. The question is: What are some tips you can share on how to incorporate Māori values in your school or your kura? Winners will be announced towards the end of this webinar so put your whakautu (answers) into the chat to be in to win. Kia kaha rā koutou! Right, let's meet our guests. Our first guest this evening describes herself as defiant, disruptive and determined in all that she does. With nearly 15 years in the education sector, Christine Te Kiri, nō Tūhoe has taught at various kura ranging from kōhanga reo to NCEA at level three and is currently the national leader of learning Ngā Mana ōrite at Te Aho o Te Kura Pounamu New Zealand's correspondence school and the largest kura here in Aotearoa. Tēnā rawa atu koe e te tuahine! We also welcome Robyn Roa, Ngāti Korokī, Ngāti Hauā me Ngāti Werewere who has taught at Hillary College, Porirua College, Queen Victoria Māori Girls School, Te Wharekura o Hoani Waititi and Ngāruawāhia High School. She's also the ex-principal of Ngāruawāhia High School and more recently Student Achievement Practitioner for the Ministry of Education Robyn was part of the revitalisation of Te Reo Māori in the 1970s and 80s and was instrumental in the establishment of New Zealand's first urban bilingual unit within a kura. Nō tātou te whiwhi, te waimarie i ēnei wahine hautupua nei. Tēnā rawa atu kōrua! Thank you both for joining us this evening we're going to get straight into it Kia kotahi atu tātou ki ta tātou nei kaupapa, ko te pātai tuatahi. Some Pākehā are hesitant to teach Mana ōrite mō te mātauranga Māori. So what are your thoughts on non-Māori teaching Mana ōrite mō te mātauranga Māori? Tērā pea māu e tīmata e te Kōkā. Tēnā tātou! Ko te āhua nei he pai ki au, ko te whakaaro o taua tangata, tana whakaaro whērā hoki. Looking at it starting with a showing a degree of whakaaro for what it is to be teaching the values, mātauranga Māori me kī of another people and so I really I, firstly, I like that attitude that they're just being cautious about that I don't personally I have an objection to non-Māori doing that I would though, would really want to know the extent of their own mōhiotanga e pā ana ki ngā kaupapa Māori whānui, mātauranga whānui hoki. Koirā tāku. So if someone was going to be doing that and there was no choice whatever the situation is in the kura or in a rohe, that they had someone with them hei tautoko i a rātou, hei arahi i a rātou Mahi tika ana Koirā, koirā kia ahau. Kia kaua e puta mai ētehi whakaaro kuare nē Āe, āe tika Mā tētehi o rātou e āwhina Āe, āe Ka pai! Pēhea ki a koe Christine? Ka tautoko au ō whakaaro Aunty but I also think Māori are tired we have been fighting for over 180 years reclaiming language, revitalising language because you need to remember that our people you know parents grandparents were strapped, were disciplined for speaking their reo (language) in a school in a space that we are supposed to be able to engage in learning be able to participate and do you know a lot of that experience and I really need non-Māori to be in there to help us you know, lift us, to stand with us because I like that cautiousness I think we do need to work together but I really think non-Māori need to step in and start lifting because yeah I'm tired I'm the disruptive one, let's just be really clear and honest about that I think we mentioned that in the intro just quietly. Making sure we know because um I want my mokopuna to have a better experience I don't want them to go through what my koroua, you know, my nanny had to go through and I think for us, non-Māori have a place in this space we will do it with some guidance and some care but yeah it's your turn to start lifting and to start fighting for us because kua nawhe, that's enough, yeah. Kua nawhe hoki te whakautu ki taua pātai e hoa, tēnā rawa atu kōrua Alright we've got we've actually got our first online question, anei te pātai: How do I avoid tokenism? How do I avoid tokenism? We'll start with you this time Christine. You can't. You honestly in all truthfulness and reality it's going to feel tokenistic because you're not going to understand you don't fully know or sit within that space potentially it could be really uncomfortable and really prickly and so therefore um give it a go just don't stop giving it a go. You're going to fail um we fail all the time but you've got to learn from that and then level up and do something better and I think in your willingness to try and do ngā mea Māori o te ao Māori People may judge you but just haere tonu, keep going because I talked about our tiredness our weariness and it's going to be up to them to help us with this. He aha ō whakaaro Aunt? What do you think? E tautoko ana ngō kōrero āe. Mōku ake, ki a ahau nei ahakoa he iti, he tīmatatanga nē. Ahakoa he iti, he pounamu. Nā, me kī te nuinga o ngā kura, ko te mea ngāwari atu kia rātou te whakatū, me kī, he kapa haka, he rōpū haka Nō te mea he mea whakakoakoa i ngā tamariki, nā reira ahakoa mēnā koinā noa iho te kaupapa Māori o roto i te kura, he tīmatatanga. Ko te mea nei, engari, me pēwheatia te whakanuku atu kia anga whakamua ai i aua tamariki, ngā tamariki katoa o te kura nā reira me tirohia anō ki ngētehi tikanga, ngētehi atu tū āhuatanga o taua rohe, o taua hapori, te mana whenua. Koirā. And I think he tika tāu, the happiness of the kids and when you see it it shifts from being tokenistic to a genuine appreciation that you're stepping into my world and making me visible and valued so yeah I agree with you Inā ka kite koe te ngākau o te tamariki. Ka rongo hoki koe te ngākau nē Yeah, yeah Tēnā rawa atu kōrua i ēra whakaaro rangatira rawa atu. Ā kāti! Let's move to our next question. Ko te pātai tuatoru i tēnei pō. Now remember, a reminder that we do invite you to write your questions or comments in the chat below here's the pātai (question) Why is it important to embrace Te Ao Māori values with the upcoming changes to NCEA? Ko taua pātai anō rā Why is it important to embrace Te Ao Māori values with the upcoming changes to NCEA? Kei te Kōkā Robyn. Āe, ki au nei, and as a teacher of NCEA for many years this whole kaupapa is about the changes and it is centred and focused around Mana ōrite, Mana ōritetanga nā reira, if we're going to be doing that then it is and it's absolutely critical that those values, our uaratanga Māori, kei roto kē i ngā tū āhuatanga o te marau, o te marau so they've got to be embedded in, the values they've got to be embedded otherwise moumou wā! He aha te take e whai ana tātou i tēnei mea te mana mātauranga, te Mana ōrite? Nā reira, me whakakī ngēra tū āhuatanga Māori, ngā uaratanga ki roto i ngā mahi katoa, ngā marau katoa tae noa ki ngā aromatawai o te NCEA Tēnā koe! And I think, hei tāpiri (to add on to) to your kōrero too is that idea about our Māori values aren't attached or they're not a tag on you don't add them on it's implicit throughout mai i te tīmatanga ki te mutunga and so therefore in NCEA, it can't just be about the assessment it has to be about What are you doing in your classrooms? What is the starting point? Because I know for me, that my my superpowers are revealed when my mātāpono and the uara that I live, and breathe with, you know, are enabled and I think it's really paramount that when we think about this change for NCEA we're hoping to see ākonga Māori and also all ākonga in kura being their authentic selves and we can only do that through the living of our of our beliefs and our values so you can't have any NCEA product without having ngā mātāpono Āe tautoko, tautoko ngēra kōrero. Ka pai, tēnā koe Christine. Alright, the questions are coming in thick and fast tonight here's another online question, te pātai tuawhā What practical things can be done in a kura to grow an environment where Māori values flourish? Ko taua pātai anō rā e hoa mā What practical things can be done in a kura to grow an environment where Māori values flourish? Ko ngā uaratanga Māori ka puāwai mai nē I think it goes back to that um when we talked about the pātai on making making things visible, making things valued and normalizing practice so Karakia. Karakia ia rā, ia rā, ia ata, ia ata you know making sure that you're starting your day off with those words of thankfulness of gratitude, appreciation and some divine guidance sometimes for some of us who go you know go a bit uh off key, and I think alongside that it's normalizing um you know simple exchanges of our reo, ko te reo te tatau o te kuaha we all know you know Uncle Wharehuia, Pāpā Tīmoti say that that's the opening of the door and when you normalize [Mātai] Ki te ao Māori nē Yeah, ki te ao Māori. When you practice those things, it enables you to open up so much more so yep let's see karakia, let's see whakataukī being lived, understood, implemented see mihimihi and pepehā, see pōhiri, whakatau all of those, I want to say simplistic acts and simplistic things if they are if they are happening in schools those mātāpono will be thriving Ka pai. He kōrero tāpiri wāhau? Āe tautoko, tautoko tonu i ērā o ngā kōrero, i te mea nei kōrero nei koe mō ngētehi o ngā tikanga. Me tirohia ki tō hapori, ki ngō kaumātua, ki tō whānau, he aha kē ngā tikanga o te haukāinga? Nā, whakauru ngētehi o wērā. Ahakoa he mea iti he tīmatanga anō tērā. Pērā i te pōwhiri, mā ngā tamariki kē, me ako rātou i te pōwhiri, you know, karanga, waiata, whaikōrero, ahakoa te aha, e pai ana, āe ērā. Koinā, he wāhi hei whakakaha aye ngā kura kia whai ngākau. Kia whai ngākau Māori. That's an important point you pick too cause we say mātauranga Māori but actually it's mātauranga Tūhoe, you know nō Ngāti Hauā. There's subtle differences and it's not up for me to takahi on the mana of the haukāinga or of that mana whenua and I think for people in the classrooms they need to understand that your people, in particular, your local hapori, your marae, iwi, hapū you need to find out how, you know, when in Rome do as the Romans do [Mātai] you took the words right out of my mind when in Rome, mēnā kei Rōma koe, ā kāti. Ahakoa nō whea koe. Yeah tika, tika. Tēnā kōrua. Alright, don't forget e hoa mā, those that are tuning into our webinar that we have some giveaways tonight so again Anei anō taua pātai, the question is What are some tips you can share on how to incorporate Māori values in your school or your kura and you can place your answers into the chat good luck, e te whānau. Alright! Kia haere tonu ā tātou mahi. Let's now hear from our Tanga whānau from webisode 3 to give us some insight into what Māori values might look like at your kura music playing Tēnā koutou katoa! Ko Whanaunga Tanga tōku ingoa and I be the KAWEEEEN of relationships. I know how to make everyone feel valued because I know that making connections with others to build relationships is super important. I’ve been asked ‘What does ‘whanaungatanga’ look like in a kura?’ Well, where do I start? I don’t know if I’m the person to be giving this fabulous kaiako advice. I’m all about sharing who I am and learning about who others are, trying to find a genuine connection with them. Ākonga could bring in a taonga and write or share a korero about it. Our kaiako just need to take time to kōrero with their ākonga - but not just about school work. We all have our stories and we all belong to someone. Ask them what they and their whānau have been up to. Well, maybe not everything they’ve been up to. But, what are they looking forward to? Netball, a gaming comp, or what’s trending on Tik Tok. Toru, whā! ka pai, roll and hey, hey, hey, yup. Yeehee! All you gotta do is look up from your desk and say “kia ora” or sit down with them while on duty and start a conversation! It’s all about the people, e hoa. If people feel like they belong and know that others care, it changes the whole wairua of the place. Mauri ora e hika mā ko Manaaki Tanga ahau. People say I’m kind and selfless and it ain’t no act. It’s always about putting the needs of others before ourselves. Ohhhh auē! E tai, take the umbrella. It’s all about showing kindness, understanding and showing that you care—always. Kaiako can show they care for their ākonga by putting on a small kai. It doesn’t have to be a hākari! However, a small, genuine gesture can go a long way! But it can’t just be all care and no responsibility e hoa mā. We need to set clear guidelines and boundaries for ākonga – have high standards for them. If there needs to be a consequence, hear them out before making a decision. Make sure that their learning from mistakes is mana-enhancing and that we are supporting ākonga to take personal responsibility. It can only be positive when genuine, heartfelt care and concern are shown to ākonga. Kia ora rā e te whānau. Ko Whakaaro nui ahau. I love to give my time, attention and my opinion - but only when asked. I will consider all sides to a discussion and make sound, informed decisions while being considerate, patient and reliable. I am often more an observer than a contributor; He kōtuku rerenga tahi - A white heron seen (or in this case - heard from) once in a blue moon. Without talking myself up, I’m a little bit like my cousin, Whakaiti. If you ask me for my opinion, I will take my time in answering because I want to make sure that you know that I’ve got your back. Me pēhea te mahi i tērā ā-ringa anō? Me pēnei. Pai? In kura, a kaiako might see her ākonga is struggling and tautoko them. They might need space or a helping hand, or just for you to be the person to have a kōrero with. I listen because I genuinely care. You can count on me. Te ataahua hoki o ngā kōrero nē rā. Your reaction to our rangatahi, they're sharing their, you know, these intrinsic values, intrinsic Māori values of whanaungatanga, manaakitanga, whakaaro nui. Ka mutu, e te Kōkā, me whakaaro nui hoki ngā kura nē, kia uru atu ai i ngā uara Māori ki roto i ngā kura nē. Āe! And it's a great place to start, you know, their whanaungatanga, he mea nui rawa atu tērā, you know ko ngā honohono ki te whānau, ngā whānau o ngā tamariki e haere ana ki taua kura nō o rātou tupuna, ō rātou tū āhuatanga, ngā tikanga, marae, aha rānei, aha rānei Ko tērā te mea nui mō tātou, te wā kai hoki he mea nui tērā. Mēnā ka whāngaihia te tangata ā, ka ora ai te wairua, ehara ko te puku anahe, engari ko te wairua Nā reira, he mea nui tēnei mō ngā kura, mēnā ka whakaurua ki roto i ngā kura, rangatira rawa atu Ko te mea nui atu hoki ki ahau ko te whakaaro nui. Koirā pea ngā mea katoa o tātou nei, a Ngāi Māori, mātauranga Māori hoki he whakaaro hōhonu, he whakaaro teitei, whakaaro aha rānei aha rānei, whānui, koinā ki ahau nei kia whakaaronui mō ngēnei tū āhuatanga, te whanaungatanga me te manaakitanga. Ka pai! Tēnā rawa atu koe, te āhua nei kua kapi katoa i a koe ngā kōrero, nē rā Christine Yeah, kua oti? [laughter] Anything to add just quickly? Yeah I think just um what you're saying too is that that manaakitanga, because people often just put it with one word, one-word matching and you can't define our kupu (words) Māori with one word manaakitanga itself is so many things, the mana, the akiaki even the art of doing the tanga you know there's quite a lot to unpack in there so just for me, to people out there would be to not get in the trap of just trying to translate it and get a one-word definition, because you lose the richness and the vibrancy of our reo and actually all of the underpinnings in it so yeah. Tautoko taku tāne i a koe Kāre e kore, tēnā koe Matua Tom Kāti! For those of you that have just uh tuned in welcome to our webinar we're joined by Christine Te Kiri and Robyn Roa and now is a great time to send through any pātai or whakaaro that you have uh comments even, that you think our experts can help you with. Nō reira, tukuna mai a koutou kōrero me a koutou pātai. Write them down in the chat below and we'll get to as many of them as we can. throughout this evening. Alright, te pātai tuarima e haere ake nei, let's have a look at question number five What advice would you give to kura who are at the start of their journey looking to embed Māori values? What advice would you give to kura who are at the start of their journey looking to embed Māori values? Tuatahi ki a koe, Christine Yep start. Me tīmata and not only start keep going understand and know your position and know what you can and can't control because saying "oh my principal doesn't give me time" or "the leadership isn't supportive" it's rubbish, it's absolutely rubbish. You are in a space with some, you know, with my mokopuna with my tamariki, with our babies and you can do what you can do in that space and in that time with them so um change the world by changing what's at your hands um simple little matters like we've talked about before karakia, no you don't need a budget for that, you've got Uncle Google you know, you can find those resources at the tip if you're unsure like we talked about for that security and the um that guidance to us somebody who may know reach out email us, find somebody, because if you don't start then nothing's going to change and it's just going to be the same and I'm over it, it needs to change so start and carry on maybe be careful with google translate though e hoa, don't go to google and translate for translations. E te Kōkā, sorry I rudely interrupted you No, no pai ana. Ki au nei, ko te whanaungatanga, koirā te mea, me tīmata ki reira. 'Cause the relationships are absolutely critical the relationships I mean, you know what that's like as a teacher for many years, if you don't have a relationship? You may as well not be a teacher if you can't relate to the kids Moumou wā. Taua āhua tonu, te whānau o ngā tauira kei roto i tō kura, me mōhio koe ko wai kē ngā whānau. Start there because then you can find out who they are and have that real understanding of your people in that area and that to me is the start in terms of introducing all the tikanga all the karakia, waiata, kapa haka, aha rānei aha rānei, hei tīmatanga pea ki reira Tēnā rawa atu kōrua, pai ngā whakautu, tēnā rawa atu kōrua Alright we're going to move to our next question, te pātai tuaono, which is kind of well a different spin on the fifth question What advice can you give to leaders of learning who have resistance to embedding Māori values in their practice? Ko ahau. Because I, I giggle and I laugh because I think that, you think that's resistance? Resistance is our Māori resilience to continually show up and front up, you know we're stubborn or I'm speaking definitely for me and my tribe we're stubborn and determined to ensure that um you know change will happen, change is going to happen, we're manifesting out here we're putting it out and saying, yes this will happen, so for leadership who find resistance it's realistically a bottom line get on my bus or get under it or get in front of it because it's not going to stop, we're not going to try and go around to, you know, patipati, it's moumou wā tēnā you know that's enough of that I don't want to do that anymore actually it's time that you know leadership were ballsy and courageous and made those steps because you know um isn't it one of the teacher councils the first criteria is all about Te Tiriti (the Treaty), ngā ākonga and responding to that so, if it's part of our sign off as a sector how can you have resistance? You've got to prove that you've progressed in this you ain't going to be signed off if you're in my school. Tika, tika. We've already agreed that we need the values imbued and everything to do with mātauranga Māori exactly in the teaching of the curriculum Ahakoa te marau, marau NZC, marau Aotearoa, rūnanga nui aha rānei, ā-kura, kura-ā-iwi And that's, and in terms of the leadership it's an absolute imperative absolutely it's an absolute imperative Koinei te kaupapa, nā, e hia ngā tau? 180? 180 years tātou nei, Ngāi Māori, e whanga ana kia ōrite ā tātou nei tikanga, you know, a tātou nei, te iwi Māori hoki kia ōrite, tēnei e kōrero ana mō te mātauranga, ngā tikanga i roto i ngā kura engari, koirā te take, and it's not just principles, it's boards, it's your community. because mēnā ka - if there is that kind of resistance there then he tino pakanga (war), he whawhai (fight) I was just thinking, e te Kōkā, before we move on, given you’re, you know, you’re long association in history and in teaching have you ever experienced this during your teaching career? And if so how did - she's smiling. I think she wants to say "yes I have" um how did you deal with it? I noticed you used the word "pakanga" did you pakanga? Mōku ake, because you know you mentioned the kura that I've been to he kura te katoa o rātou, he kura Māori, Pacific rānei, pīki rawa, koirā tā māua ko Tom, you know, pai kē ngā tamariki koinā tāku, he hoki atu ki te kura, tautokongia a tātou nei tamariki Māori engari, i roto i ngētehi atu kua kite au ngētehi āhuatanga o te kura whērā hoki. Ehara i te kaiponu, he whakaaro kē mō te – kei runga ake te kaupapa Pākehā, kei runga ake, kei raro tonu mātou me whakapaipai Tō tātou mana kei raro e putu ana Āe, kei raro, kei raro tonu. Koinā noa tāku, mēnā ka whēra, ka kite koe whērā i roto i tō hapori, tō kura, aha rānei aha rānei, he whawhai. Ka mutu kei te whawhai tonu aye Āe, kei te whawhai tonu te whawhai, engari mā ngā kaupapa pēnei nei, ka ōrite ai te mana Heoi anō, he tata ā runga, he roa ā raro, koinā, koinā te kōrero taku tipuna a Taharākau Kāti! Te pātai tuawhitu e hoa mā Why are Māori values so important if we are focused on the content to complete assessments? Pātai pai tēnei, anei anō taua pātai Why are Māori values so important if we are focused on the content to complete assessments? Okay I'm probably going to use an example um I thought I'd use an example for this one who's uh I was thinking about, you know, our Māori values and and if they are not imbued in the in the learning during your curriculum and your teaching then how on earth can you assess that? How on earth can you assess it with that same sense of values that's expected from the answers of your tamariki how can you elicit that kind of knowledge from them if you haven't taught it? And I was thinking of a classic example, ngā waiata and we've been, Ngāti Hauā, we've been learning ngā mōteatea o te haukāinga and beautiful, beautiful waiata, now we're learning these waiata, beautiful learning ngā kupu and some of us we can learn the kupu, ehara mō ahau, bit hard for me, wareware learn the kupu. Ki hau nei, inā kāore koe i te mōhio ki te kōrero e pā ana ki taua waiata, me māua so if you don't understand what it is that you are singing, you don't understand the kupu the context in which it come from, the stories in which it comes from, then you can't have that feeling when you're singing the waiata but when you teach those values of that story that goes with that particular waiata, man, when you waiata it, you got that wairua katoa o te taha tū. Rawe tērā whakautu, rawe rawa atu I thought you were gonna put it into practice and sing us a waiata there for a moment Alright! Kia haere tonu ā tātou mahi i tēnei pō, ki te pātai tuawaru, question number eight How do we ensure kaiako Māori are not being overloaded? Kātahi te pātai nui taioreore ko tēnei How do we ensure kaiako Māori are not being overloaded? Christine. Um Alex and Melanie touched on it in in their kōrero last week and Alex is a big um component of it in the Tiriti, it's a partnership, there's two of us in this space we both need to share the load, yeah and so I talked about it before that um yeah we're weary, we're tired, we will still fight but actually it's time for Non-Māori to step in and and do some of the heavy lifting um come and check in, yes, you know, ask your pātai but don't expect us to do it all um work with us, not make us your kaitonotono, you know, there are there are many opportunities for non-Māori to thrive in this space and um I'm privileged to be able to work in spaces where non-Māori are doing some of the heavy lifting and in those spaces you're willing to back that person so much more because you can see a genuine intent to make things better for ākonga Māori, for kaimahi Māori hoki, so I think when we talk about protecting our kaimahi Māori we're also saying that non-Māori kaimahi need to get into that space and into that room Ka pai. He whakaaro anō ōu, e te Kōkā? Tautoko, tautoko katoa i ngō kōrero. Kua kite au i ngā kaiako Māori, toimaha rawa ngā mahi mā rātou, toimaha rawa, ka pā kē te mate I suppose I just have one other aspect to that and it does say something in terms of our structure and our infrastructures because the um if kura, if a rohe is lucky enough to have people that they can go to to have tautoko them but there are ones who do not have that same access to resource then it means it needs to be provided somehow yeah so he tono tērā, or he wero tērā he wero tērā kia tātou nei, kia koutou hoki te Tāhūhū, a wai rānei, ko wai rānei. Yeah but pay them what they're worth, give them what they're worth because often we're dialled upon to do many other extracurricular activities you know I don't think [Mātai] I runga i te ngākau aroha yeah and sports, like I'm thinking sports teams you get all of your you know, your uniforms, your travel, noho, oh my lord if you're in a noho that's from crack of dawn over many days and you know that's done And the associated costs with that aye yeah so they need to put their money where their mouth is, if you're going to overload us then load me up with the support and the resources to do that load Ka pai. Rawe ngā kōrero i tēnei pō nē rā e hoa mā! Alright! Ki kaupapa kē ināianei. With the upcoming changes to the education system, some formal ways of knowing and being will need to be revisited and rethought. There are perspectives out there which believe that rangatahi and tamariki are seen as empty vessels to fill with prescribed westernised knowledge Let's hear what Rebecca Early from Hamilton Girls High School has to contribute to the discussion music playing, indistinct chatter in the background. Can you comment on the current and historical high school structure in Aotearoa? So if we look at our current model very much is predicated on where we’ve come from historically So we’re working currently in a system that is predicated on the industrial revolution and the Eurocentric model where Western knowledge bases are really honoured and so that’s a key part of how we’re running our kura across the motu So a part of that is how we look at ākonga in the system so ākonga are effectively vessels that are to be filled with Westernised knowledge bases. And a key part of this model that we’re currently running is segregating or placing curriculum areas into silos. So, we’ve got 8 curriculum areas and what that means is effectively high school teachers in particular very much identify within their subject expertise. So, you’ll quite often hear a high school teacher if they introduce themselves, they’ll go I’m an English teacher or I’m a science teacher. Essentially the system is based on putting as many ākonga as possible through a system as efficiently as possible and filling them with knowledge – that’s currently what we have. Tau kē koe, Rebecca! Alright, your thoughts on Rebecca and her mahi at Hamilton Girls High School? Me āna kōrero? Yeah I do, 'cause i te tuatahi ka mihi au kia Rebecca, you know, he Non-Māori ia, she's calling it out and she's stating some things that are are just not working for us. One thing in her kōrero that I would change is she talks about it being honoured or a system of honour, nah it's privilege, it's just straight white privilege that our system and our sector is based on and I think by actually labelling it as privilege it indicates that there's an imbalance or an inequity we know and understand that from a westernised perspective or a Eurocentric position, that it does honour some you know, great hierarchical overseas whakaaro, but actually here it's a means of disempowerment it's a means of taking away, stripping away and exposing even ākonga Māori, or even our ākonga Pasifika or you know, kei wāhi kē Exposing them to something that's not them and so in her kōrero where she talks about that industrial space and when we think about the change that's happening this is why it needs to happen technically ngā Mana ōrite mō te mātauranga Māori has changed two but realistically it's change one, it's the thing that covers everything else because if you can do Mana ōrite mō te mātauranga Māori across the other changes, then that system will be thriving in a sustainable space so for me, I appreciate Rebecca stepping in and stepping up and using her voice to amplify the struggles that we're having so yeah Kia ora rawa atu Christine. I'm sure that many of you tuning in at home right now to this webinar have some thoughts me he whakaaro ā koutou tukuna mai now is a great time to send through any questions or comments that you think our experts can help you with and a reminder as well uh we are very grateful to Roa Limited and Tupu Ora Education and Development who have donated our lovely prizes there on the table for you to all well some of you to enjoy um we have two sets of "Aiare! E Kare" storybooks with accompanying board games and a Ngāti Ranginui board game. All you need to do to win these awesome prizes is answer the following question What are some tips you can share on how to incorporate Māori values in your school or your kura? Māmā noa iho tērā pātai. Hika, we might as well give them away just like that. Winners will be announced towards the end of the webinar so put your answers into the chat to be in to win. Speaking of chat kia haere tonu tā tātou nei kaupapa. How will embedding Mana ōrite mō te mātauranga Māori into your practice change the role of the kaiako? Koinei te pātai tuaiwa anei anō taua pātai How will embedding Mana ōrite mō te mātauranga Māori into your practice change the role of the kaiako. Robyn, tuatahi ki a koe. Okay, mōku ake I believe that it will provide an absolute opportunity for kaiako to make the best of the reciprocal nature of ako. So for our kaiako you're not only the kai-ako you can also be the ākonga and so for those who are, in terms of embedding mana mātauranga, for those who are strong in it they can share they can give for those who are still learning, they can learn, even though they are kaiako And I just think that that just builds upon each other and that it really does uh put into practice the real understanding of ako, that's that nature of reciprocity Pai tērā kōrero, me te mārama hoki. Christine? Because I think the one other thing I would do is with that word "kaiako" is literally breaking it down to not be used as a indication of it being a person but actually it's a chance for you to feast, for you to feast on the learning that will come through that exchange and actually as the adult, potentially in that relationship, I don't have to hold the power or all the control yeah like it can go, your ākonga can become the kaiako and teach you some of these, because some of them man, they know more than me, they know more than all of us and if we give them that chance by allowing them to be themselves through te ao Māori, man, there's so much more you can learn, an example is I had a girl in Ōpōtiki, taught me about kānga wai she took it back to a tangihanga to feed the people that learning I wasn't the kaiako, technically my title might have been that but mate, I was the ākonga and that space, she taught me that process and then that, you know, willingness that generosity of self, that manaaki to her hapori to go back and feed the people based on what she learned that is a true exchange and a true experience of you know Mana ōrite mō te mātauranga Māori, as a kaiako Mōku ake, hei tauira, anything I.T, I need the kids they had to do all the I.T things, ka tino raru au ki te ao hangarau ko ngā tamariki, "Oh can you-? Yeah", mā rātou hei whakatika mōku, I just yeah do the kōrero Well, you know, as teachers you expect your kids to learn to take risks to do things, in this role if you are not well versed in mātauranga Māori then you need to go through the journey you expect your kids to do and that's I think, the biggest challenge for our people. The reciprocal nature of ako. I love it! There we go. Kāti! Kei te tuku tonu mai koutou i ētehi pātai hei whakaarotanga mā ōku hoa nei So here's the next online question, question tuangahuru. How can tumuaki (principals) and curriculum leaders rather support the changes in kura? How can tumuaki (principals) and curriculum leaders support the changes in kura? I think it's that demonstration, ko koe te tauira, ko koe te ākonga. Like I just said before, if you don't know it don’t try and pretend you do, expose your vulnerability, seek the help and the guidance, ask your whānau, go back to your kids and understand who's in your cupboard at your school, to know who can help me because kāre au i te tino mōhio I don't know and there's nothing wrong with that You've got to engage yeah koirā, got to engage with your whānau, with your community in a real way and bring them to the table as your equal not as can you just fill in this spot please? or can you just, we just need this gap here, can you just give us that? Kao, me āta noho āta whiriwhirihia ngērā tū āhuatanga mō te kura, hei tūāpapa, kei te tēpū te whānau Kia ora. Going back to your tanga, your tanga's we just talked about that too, utilise those because then Ka pai! Rawe ngā kōrero, kāti! Question number eleven. Secondary schools often work in silos and certain subjects are given more mana than others. How will incorporating Mana ōrite mō te mātauranga Māori impact this model of learning? Tino roa tērā pātai engari kua mai i au te ia nē, te ngako. Ko te pūtake o te ōrite, o te mātauranga Māori, kia ōrite Kia ōrite, nā reira, mēnā ko te silo hoki koinā te kōrerotanga, te pūtake o te marau, ahakoa te aha, nā reira me you've got to give them a mana, the same mana. Now if we look at secondary schools and as a secondary school teacher of almost 40 years that we have been in we have just been embedded with that, with the siloness of our particular subjects from not so much year 9 and 10 but certainly going into years 11 through to 13. So we as and we become then just teachers of subject, rather than teachers of tamariki or mokopuna and with the holistic view. So it has naturally been a siloed approach to teaching. Now with mātauranga Māori, what I can see is the beauty of it, was that if we're imbuing our values kei reira te wairua, kei reira ngā uaratanga, ngērā mea katoa o roto i te marau then that becomes the common denominator the common ground for ahakoa te marau for every subject area that becomes the common ground so they can whitiwhiti kōrero and if I was still tumuaki you know I would have an ohu, that bring an ohu together of leaders of each marau aha rānei or the whole of them and with that ohu work with them so that they can see, what are the commonalities in terms of mātauranga Māori that they can share and practice so that there's a continuity throughout the subject teaching and kāre e kore he rerekētanga tā tētehi, tā tētehi marau I was a teacher of economics and accounting so that's really different to physics and physics and reo Māori for example, rerekē rawa atu however, you've got commonalities, you've also got rerekētanga which you can then, which you can share the kōrero about our rerekētanga and you know, so that you can build something that's cohesive and koirā, tō tātou mātauranga Māori ahakoa te marau And I think too because you mentioned um primary teachers, primary kaiako do a generalist approach and I think that's really key in this space is that with a generalist approach but a specialist lens you're enabling not only ākonga to meet the requirements of the standards because that is the elephant in our room that needs to be met at some point or have some evidence against but actually if you're living a kaupapa, if you've got something that you're learning through, then you know the tamariki will mahia te mahi hei painga mō te iwi it's a really clear way where when we're kaupapa driven man, we can move mountains we move a lot of things because we understand the purpose, we know the why but we also understand that this will benefit not only ourselves but the collective, the others, the us, so yeah So for those of us in our silos, ko te tūmanako kia titiro ki ngā ākonga and you give them the whole Ka pai, tēnā rawa atu kōrua. Te pātai e haere ake nei How can we ensure all parties in a team teaching relationship do the mahi and it doesn't get left to the Māori teacher to teach the Māori stuff to the Māori students? Anei anō taua pātai, I like this question How can we ensure all parties in a team teaching relationship do the mahi and it doesn't get left to the Māori teacher to teach the Māori stuff to the Māori students? Kei te katakata koe nē rā Christine, he aha i kata ai koe? I was recently in a team teaching space um 3 kaimahi, 60 odd ākonga, ko ahau te kaimahi Māori and naturally they gravitate towards you because they see them in you so you know my kids saw themselves in me and I could see myself in them however I was really grateful that in a team teaching situation I've said, you've got to put yourself out there, you've got to muck up, you've got to give things a go and you might have to handle a bit of, you know a bit of ribbing back from those tamaiti, those tamariki because they appreciate you trying but they're going to mock you for a little bit because that's the relationship we have in a team teaching space, if you can't play mum off against dad it's like a marriage, it really is a marriage and a team teaching space and we were in an innovative learning environment so open space little cubbies and all of that sort of jazz but if you're all consistent on your message, if you're all holding the space consistently um and you also have some really frank kōrero when it's just yous as adults or you as the as the people of that space because then that's when yeah I can take the load because I can guide but actually when we're in front of the kids, we all take, you know, we all hold a position, we all hold the line so I think when your team teaching you need to consider it to be a marriage, work hard together, stay consistent and then behind doors have your raru, have your whawhai maybe that's my vision Ka pai, he whakautu pai tēnā, he kōrero wāhau? Tino tautoko, tino tautoko Christine. He mea kōrero tūatu I think it comes down to really just strategic thinking and planning uh so that um the Māori doesn't just do all the Māori things and someone else do all the whatever things, uh so that you can share them, you know even if it takes you out of your comfort zone yeah it might be a good thing to take you out of your comfort zone every now and again just good for a teacher, you know that kind of thing so yeah, pai tēnā, pai ngō whakaaro Āe, puta koutou i ā koutou wāhi hāneanea, you know, out of your comfort zones e hoa mā, ka pai. Alright! Te pātai e whai ake nei How will rangatahi benefit from credentialing mātauranga Māori subjects? Oh kupu hou tēnā ki ahau He mea nui tēnā ki au, he mea nui. Kua kite au i ngā tau, oh maha ngā tau, kei raro tonu a tātou tamariki Māori, kua kite au i ngā hapa, ki roto i ngā whiwhinga, ngā whāinga a te NCEA, aha rānei aha rānei, nā reira mēnā whēnei hoki, kua whakamanahia nē, kua whakamanahia ngā marau Māori hei whāinga mō ngā tamariki Māori kua whiwhi ai rātou, ka piki ake rātou. Nā roa nei te wā kāore kau he mana kei roto i ngā marau Māori, ko te reo Māori anahe ko te Reo Rangatira te kitenga mai o te wharekura, ngā kura kaupapa hoki, whakarite ai, koinā noa iho. Kapa haka he mea noa iho, ahakoa dance e kōrero ana ahau, ehara mō te NCEA level three noa iho, engari mō te university entrance ko ngērā teiteitanga o ngā whiwhinga, aromatawai, whakamātautau hoki, karekau i reira i ngā wā ō mua ngērā kaupapa Māori, ngērā marau Māori. Nā reira, a tātou nei tamariki, tino rawe kia rātou ērā tū āhuatanga, engari ka hapa. Ko ngā mea physics, science, economics, aha rānei, mathematics, calculus, kei whea a tātou tamariki Māori o roto i ērā wāhi? So koinā ki au nei, mēnā ka whēnei hoki ka piki ake, ka piki ake, hei tīmatanga mō tā rātou whāinga oranga. See for me, this pātai is really, really difficult to understand because credentialing I get, all subjects should have, will have and is going to have mātauranga Māori so, ehara he raru. All of the subjects across our curriculum, it's being demanded that there will be mātauranga Māori embedded throughout them all, so it doesn't matter what I choose to take there will be a chance for me to see my te ao Māori reflected in that mahi, so the actual issue at hand is how are you going to capture and credential my evidence against that, especially if you don't understand what you're looking for or how to measure mātauranga Māori, even in a step up of a achieved, merit, excellence because that will be the tricky part and for me, it comes back to de-siloed, kaupapa based pieces of work, where if an ākonga can portray themselves across a number of wāhanga ako, or across a number of curriculum subjects, they'll still have something like um we talked about waiora and I'm laughing because I know, people out there will be cracking up because it's an example we use waiora can cross many different subjects Science, Maths, Geography, English, Te Reo Māori you know Te Ao Haka even but actually what's at the centre of that is, what is the evidence that you're gathering? And how are you going to show that you understand that as a kaiako because those kids will know it, they'll know it inside and out but how will our kaiako get that help and I don't think we're there yet, Ministry are going to have to support us more with more PLD and more support but I reckon it's really achievable and easily done so I'm excited by that It's important, as an addition to that, it's important that our kaiako know what they're doing and having put together some mock-up NCEA level one, two and three papers during lockdown uh I had I created some assessment resources that was very key to it. Firstly I knew my kaupapa and then when knowing it then you know what you're doing when you're trying to assess it so that you can cover all of those aspects of the achievement standards, that expects you to cover so when you're marking it too uh to achieve merit and excellent you know what you're doing And I think that ohu you talked about will help enable that with the coming together, having the kōrero to understand our commonalities but then applying our specialist lens if I want to award this, this or that, that's what will make the difference in this space That's the reality Kia ora rawa atu, alright and just like that, kua tae tātou ki te pātai whakamutunga i tēnei pō How will incorporating Mana ōrite mō te mātauranga Māori impact ākonga pathways through our education system and beyond? You alright there Christine? You're taking a sigh? Yeah I am because, e kī e kī Who said it's going to impact? Like it sounds like a negative thing, like oh my god this will allow ākonga Māori to thrive you know, because if I had learned economics through what happened at Rangiaowhia imagine how much richer, and I probably might have even done accountancy and I hate maths, I'm putting it out there not great with numbers but because I understood what happened at Rangiaowhia and know the stories, I know how rich and thriving that environment was in that community that hapori I could have done accounting through that? Oh that's crazy like that blows my mind so for ākonga to be able to do things that they know, that they do, in and out, daily man it's it's not an impact it's like a um a catalyst that's like going to propel them and accelerate them so so fast so much so that our dentist daughters will be able to put, you know, rongoā Māori instead of chemicals in mouths, that's my dream for what my kids will do based on understanding te ao Māori and how it intersects with, you know, te ao Pākehā so yeah Ka rawe, tika rawe. It stirs me, that question. Oh I saw it, as I was reading it out I could see you e koropupū ana, he whakaaro whakamutunga ōu, e te Kōkā? I suppose e tika tāu, you know, kāore e kite i tō whakaritenga mō te "impact", is that to say you know um this is new, this is special and how great is it going to make you when i reira kē, i reira kē, koinā te tūāpapa o tātou te iwi Māori So for us it's uh, what it's doing it is actually doing its job, it will do its job, kia ōrite te mana o ngā mātauranga Māori, whānui, whāroa, hōhonu hoki. Koirā. Tēnā koe, tēnā āmine, āmine. Alright, kua tata pau te wāhanga kia tātou, taihoa ake wāku mihi kia kōrua It's time now to announce our three winners who provided answers to our giveaways question What are some tips you can share on how to incorporate Māori values in your school or your kura? And we are saying he mihi nui tēnei ki ēnei toa nei, congratulations to, drumroll we have, well, we have a name there it is there's the name, Andrew Munro, the winner of our Ngāti Ranginui board game kei te mōhio rānei koe ki a ia? Gina Hauiti-Houkamau must be from the coast, winner of one of one of our "Aiare! E Kare" sets and ko te toa whakamutunga Tony Cairns, winner of one of our "Aiare! E Kare" sets. Ka pai, homai rā te pakipaki. [clapping] Yeah, awesome we love giving away stuff. No spare ones? Anyway, tērā kaupapa tērā Tēnā rawa atu kōrua, Christine Te Kiri kōrua tahi ko Whaea Robyn Roa, i whai wāhi mai kōrua ki te hora i ētehi whakaaro hei whakaarotanga ake mā ngā kaiako, otirā, te hunga mātakitaki, kei ngā puna o te kī, ngā whītiki o te kī, tēnā rawa atu kōrua i tā kōrua haramai i tēnei pō. Nō tātou te whiwhi Kāti! Tēnā hoki koutou i o koutou kāinga e mātakitaki mai nā, e whakarongo ana anō hoki ki ngā kōrero i puta mai i tēnei ahi pō, tēnā koutou katoa. Tonight have further unpacked Mana ōrite mō te mātauranga Māori. exploring the importance of Māori values and how these might appear in practice Kātahi nā te hākari mā te hinengaro ko tēnā A reminder that this webinar has been recorded for your convenience and will be available on our website www.manaorite.ac.nz. Ko ā mātou mihi whakamutunga ka tuku atu ki a koutou ngā kaimahi whānui o te rāngai mātauranga ko koutou te taituarā o te ao mātauranga e amo ake nei i ngā tini wawata o ngā whānau puta noa i te motu. And our final thanks and acknowledgements go to the education sector workforce we can't thank you enough for all the hard mahi you do for our tamariki in our kura huri noa i te motu. Nō reira e hika mā, nā mātou katoa i konei, kāti ake au i konei, noho ora mai rā koutou i o koutou kāinga huri noa i te motu. Pō rarau, hei konā mai rā!
Te Reo Māori
He aha ki ōku whakaaro, ngā pānga mai o ngā hītōria o Aotearoa ki te anamata o te motu nei? Ki ōku whakaaro, ka whanake rawa. Mai anō, mai anō, kua huri tuarā a Ngāi Pākehā I ngā hītōria ake o tēnei whenua. Heoi anō, mā te whātoro I aua hītōria, mā te mārama ki aua hītōria, me te manaaki I a ia e pūrangiaho ake ai te titiro ki te nāianei, taea noatia te anamata. Hei tauira noa, e mārama ai ki te pōhara o te Māori, me mārama ki ōna hītōria, arā, te muru me te raupatu me ērā tū kinonga o te rautau tekau mā iwa, waihoki, ki te kore te tangata e mārama ki tērā horopaki me pēwhea rā e mārama kē atu ai. Tē aro tonu I a rātou te nāianei. Mehemea e mārama ana ki te inamata, kua tupu te tuakiri, kua whanake te māramatanga o te tangata. Me pēwhea rā e tae ki pae tawhiti, ki te kore e mōhiotia, I ahu mai I whea. Hei tāku, he mea nui rawa atu, kia mārama pū, kia pūkenga tonu, kia ngākau hihiko mai ngā rangatahi o āpōpō ki ēnei hītōria o mua e whanake mārika ai te motu, mehemea ka tika ngā kōkiritanga. Kaiako mā! I ia rā, kei koutou te mana ki te whakaaweawe i te whakareanga hou Ki te whakamana hoki i te reo Māori hai reo matua o Aotearoa. He uaua te ako i tētahi atu reo, engari he maha ngā hua o Te Rekamauroa , ko tā mātou, he āwhina i a koe, ki te āwhina i ā tātou tamariki, kia whakahīhītia te reo Māori. Mō te roanga o tēnei akoranga, ara noa atu ngā rauemi me ngā tāngata hai whakaaweawe i a koe i tēnei haerenga. E hiamo ana au i taku taenga mai ki te kōrero mō taku wheakoranga reo Māori. Kei te whakarauoratia te reo, kei te whakapikitia te ora. Mā te whakamana i te tuakiri Kei te kapu o ō tātou ringa te whanaketanga rānei, Mā te tūhono mai, me te kōkiri i ngā kaupapa, ka kīia rā koe he toa mō te reo Māori. So to all teachers, you have the power! Feel the fear and do it anyway. Tū whitia te hopo, Tuku īmera rēhitatanga ki @tupuora.co.nz haere rānei ki tupuora.co.nz/teahuotereo mō ngā taipitopito (ngā puoro ngahau me te taitara) Kāti, he aha te āhua o te mana ōrite ki a koe? Mōku ake, ko te tūhonohono te āhua o te mana ōrite. Whakamanatia te tangata, he nui noa atu ōna kiko, tēnā ka kitea rā i te akomanga. Ka tairanga te ngākau, inā aro nui mai ai te kaiako ki a au, ka pātai mai, e pēwhea ana au I waho atu i te akomanga, pēnei me aku mahi hākinakina Inā hoki, ko te whakaute i a au me ō whāinga tiketike hei whai māku. Ka uru ana au i tō akomanga, ka kitea mai te tae o taku kiri, me kaua hei pōhēhē, he koretake au nā te mea, he nui ōku painga. He aha ō whakaaro Sonny? Ko te mana ōrite, koia ko te āki i a tātou katoa, ko te tautoko tahi hoki, tētahi I tētahi. Ka pēwhea te āhua ki a koutou, ngā ākonga? Ki ōku whakaaro, mōku ake, ko tētahi ao ngātahi, ao tautoko, ao e tatū ai te wairua. I a au ka kōrero nei hei ākonga, he mea nui rawa atu ki a au, he āhurutanga tō mātou e tatū ai te wairua ki te tuku pātai, kia rongo ai hoki i te korowai tautoko. Ahakoa ō rerekētanga, ka puare te āhurutanga tōu hei hokitanga māu i ngā wā katoa. Tēnā, he aha te take, he mea nui tēnei āhua ki a koe? Mehemea ka ako i tētahi ao, kāore he aha I reira hei whāngai i te remurere, tēnā, kāore he take o taua ao. He nui te hira hei whakaū i te mana ōrite ki ō tātou akomanga kia puāwai ai te Māori i te ao mātauranga. He aha ō whakaaro? The reason this is important is because schools can ensure equity across te reo and English, giving equal opportunities for both languages. (ngā puoro) Tukua au kia horahia aku whakaaro. Kia tūwhera kau, kia mārama. If you don’t know my name, ask me. Whakawhanaunga mai ki a au. Inā kē ōku hua, tēnā ko te ākonga noa kei mua I tō aroaro. Tukua au kia takahia ngā ara e kōwhiria ai e au tonu. Whakapono mai ki a au, ka eke au. Inā kē ōku pūmanawa, tēnā kāore e mōhiotia nei e koe I am able to speak my native language. Ka eke ana au, tirohia, kaua anahe I ngā wā taka ai au ki te hē. Whakamanatia taku toa, tōku pepeha. ngā puoro Welcome everyone to this online discussion about Mana ōrite mō te mātauranga Māori. Rāhiri mai rā, e mihi nui ana i tā koutou tūhono mai i tēnei pō ki tēnei ī-wananga, Mana ōrite mō te mātauranga Māori, koinei te panonitanga tuarua i te rārangi panonitanga a NCEA. Ko te mātua o ēnei ī-wananga, he whakawātea i tetahi papa mō te rāngai nei, hai wānanga, hai whiu pātai, hai whakapūrangiaho ake i ngā whakaaro. Nō reira, kia kaha rā koutou! Tukuna atu ngā pātai ki te pouaka kōrerorero, ka ngana ai mātou ki te whakautu i te roanga atu o tēnei wānanga. I mua i tā tātou tīmata ake, e mihi nui ana ki a Roa Limited, me TupuOra, mō ngā taonga kua takohatia mai hai tuku mā tātou i te pō nei, how lucky are we? E rua ngā puka, Aiare! E kare! Hei āpiti atu he papa kēmu, He papa kēmu o Ngāti Ranginui anō hoki, e riro ai i a koutou ēnei, me whakautu noa i tēnei pātai. Anei te pātai: He aha ētahi kupu āwhina mō te taha ki te whakauru i ngā mātāpono Māori ki roto ki tō kura ake? Ka whakapāhotia te toa hai te mutunga o tā tātou ī-wānanga, nō reira tukua atu ngā whakautu ki te pouaka kōrerorero. Get stuck in, everyone! Nā, kia tūtaki atu ki ngā manuhiri. Ko te tuatahi, e kīia ana he wahine tohe, he wahine whakatutū puehu, wahine niwha ki āna mahi katoa. Me tōna 15 tau i te rāngai mātauranga, ko Christine Te Kiri, nō Tūhoe, kua whakaako ki te hia nei wāhi, mai te kōhanga reo, ki te taumata tuatoru o NCEA, ko ia hoki te pou whakahaere o Ngā mana ōrite i Te Aho o Te Kura Pounamu Te kura-ā-tuhi, koinei hoki te kura ā tuhi nui katoa o Aotearoa E mihi hoki ana ki a Robyn Roa, o Ngāti Korokī, Ngāti Hauā, me Ngāti Werewere, i ōna wā, he kaiako ki te kāreti o Hillary, te kāreti o Porirua, te kura o Kuini Wikitōria, Te Wharekura o Hoani Waititi, me te kura tuarua o Ngāruawāhia. Ko ia hoki te tumuaki ō mua o te kura tuarua o Ngāruawāhia, ā mohoa nei, he kaiwhakamahere mō Te Tāhuhu o te Mātauranga. Ko Robyn hoki tētahi pou mō te whakarauora i te reo i ngā tau 70, 80, he pou kōkiri hoki mō te whakatuwheratanga o ngā akomanga reo rua ki roto i ngā kura. The pleasure is ours, we are so lucky to have these two incredible women. Thank you, both! E mihi ana i tā kōrua tae mai, kia kuhu tōtika atu tātou. Let’s get straight into our first discussion, here is the first question. E horokukū ana ētahi Pākehā ki te whakaako i te mana ōrite mō te mātauranga. Nō reira, he aha ō whakaaro mō te tangata ehara i te Māori e whakaako ana i te mana ōrite mō te mātauranga Māori? Perhaps you can start, Kōkā. Greetings! It seems that it’s fine by me, that persons thoughts are that persons thoughts. Tuatahi ake, he āta mātai ake i te hōhonutanga o ōna mōhiotanga mō te taha ki te whakaako i ngā mātāpono, me ngā mātauranga, o tētahi anō iwi, nō reira, he pai noa ki a au tērā momo waiaro, i te mea kei te tūpato noa rātou karekau aku whakahētanga ki te tangata ehara i te Māori, heoi, ko tāku e hiahia nei, he mōhio ki te hōhonutanga of their own knowledge when it comes to kaupapa Māori, and Māori knowledge. That is me. Nā reira, mēnā ka heipū mai tēnei take me te kore whai kōwhiringa, ki te kura, ki te rohe rānei, kai reira tētahi kai tōna taha To help and support them. Good work! That is it to me. So nothing of ignorance comes out. Yes, yes, correct. So that one of them helps. Yes, yes. Awesome! What about you Christine? I agree with everything you have said, Aunty. He pēnei hoki tāku, kua wherū katoa te Māori, kua roa nei tātou e whawhai ana mō te 180 tau, ki te whakawhenua anō i te reo, ki te whakarauora hoki i te reo, kei wareware i a tātou, i taraputia, i whakatikaina o tātou mātua, kaumātua, mō te kōrero i tō rātou reo, ki te kura, tōna tikanga he wāhi tērā mō te ako, me te whai wāhi atu ki te ako, aua wheakoranga katoa. Nō reira, e tika ana kia uru mai a ngāi toto Māori kore ki te āwhina i a tātou, ki te hāpai i a tātou, ki te tū tahi. He pai hoki ki a au tērā waiaro tūpato, nō reira, e tika ana kia mahi tahi tātou, engari me tino uru mai a ngāi toto Māori kore ki te hāpai ake, i te mea, kua ngēngē katoa au. Ko au te mea whakatutū puehu, me pono aku kōrero mō tērā, I kōrerotia i te tīmatanga, heoi, kia kaua e whakapāhotia anō. He noho mōhio ki tērā, i te mea, ko taku awhero nui kia pai ake ngā wheakoranga o āku mokopuna. Kāore au i te hiahia kia rongo rātou i ngā kino i pā atu ki taku koroua, me taku kuia, me te mea, he wāhi hoki kei tēnei kauwhanga mō ngāi toto Māori kore, ka arahina rātou, ka tiakina hoki ratou, heoi, kua tae ki te wā e tahuri mai ai koutou ki te hāpai ake, ki te whawhai tahi, i te mea That’s enough, kua nawhe, āe. That’s enough for that question as well, my friend. Thank you both. Ka pai, kua uta mai tā tātou pātai tuihono tuatahi. Anei te pātai, me pēhea taku kaupare i te whakatakē? Me pēhea taku kaupare i te whakatakē? Ka tīmata ake ki a koe, Christine. Tē taea, me pono, pono mārika aku kōrero, ka tino rāngona te wairua whakatakē, me te aha, ka kore pea koe e tino mārama, e tino mōhio hoki i tērā kauwhanga, akene pea ka tino manawarau, ka tino anipā, engari, okea, okea ururoatia. Kāore e kore ka ngere, ka ngere te tangata i ngā wā katoa, engari ko te akoranga o roto te mea nui, he whakatika i ērā hapa, me te piki anō. Hai tāku, i roto tāu ngana ki te ako i ngā mea Māori, things from te ao Māori, Ka whakawātia koe e te tangata, heoi, keep going, kātahi anō ka kōrerotia tō tātou wherū me tō tātou ngēngē. Nā reira, kei a rātou te kōwhiringa ki te āwhina i a tātou. What do you think, Aunt? He aha ō whakaaro? I support what you’re saying. For me, although small, it’s a start. Although something is small, it’s still treasured. It is said that the majority of schools, it’s easier for them to establish a kapa haka Because it’s something enjoyable for the kids, so if that’s all the Māori initiatives they have in the school, that’s a start. The thing is, how can we shift the focus for those kids, and all the kids of the school. So, we need to look at other processes and circumstances of that region, that community of that locality. That’s it. Hai tāku, ko te harikoa o ngā tamariki, ka tino kitea tērā, ka hūnuku i te whakatakē, ki te whakamiha, i tāu uru mai ki tōku ao, te kitea ōku, me te rāngona ōku. Nō reira, āe, e tautoko ana au i a koe. If you see the heart of the kids you will also feel the heart aye Āe, āe. Thank you both for your expert opinions. However. Kia koke tonu ki te pātai e whai ake nei. Our third question for tonight Hai whakamahara, tuhia ā koutou pātai, tākupu, ki te pouaka kōrerorero e iri iho nei. Anei te pātai He aha i hirahira ai te whakamana i ngā mātāpono Māori i ngā panonitanga o te NCEA? The question again, He aha i hirahira ai te whakamana i ngā mātāpono Māori i ngā panonitanga o te NCEA? So, Kōkā Robyn. Yes, for me, mai te kaiako NCEA mō te hia nei tau, ko te ito o ēnei panonitanga, e tino aro ana ki te mana ōrite, mana ōritetanga, So, mēnā tātou e pēnei ana, He āhuatanga nui ērā mātāpono, those Māori values, that they are already in the curriculum. Nā reira, me whakatō i aua mātāpono, tino whakatō nei, kei kīia, waste of time. Why are we pursuing mana mātauranga, te mana ōrite? So we may fill those Māori perspectives, those values in all they do, the entire curriculum right through to the NCEA assessments. Thank you! Hai tāku, to add, ki āu kōrero, ko tēnei whakaaro o te āpiti noa i ngā mātāpono Māori, ehara noa i te tohu hai āpiti atu, engari, kua whakatōkia kē. From start, to finish, Oti anō, ehara ngā whakamātautau i te mea matua, me whakaaro hoki tātou, E aha ana koe ki rō akomanga? Kei hea tō tīmatanga? I te mea, mōku ake, ka tūhuratia taku mana, hai te wā ka kitea aku uara, ngā uara o tōku ao, hai te wā ka kitea ērā. Koia tonu te mea matua, i a tātou ka whakaaro ake mō ēnei panonitanga, ko te manako nui ka kitea ngā ākonga Māori, ngā ākonga puta noa i ngā kura, e noho pūmau ana ki a rātou anō. Ka ea ai tēnei, mā te ora i roto i ō tātou whakapono. Nā reira, me whai mātāpono Māori ngā whakaputanga katoa a NCEA. Yes, I agree with what you have said. That is great, thank you, Christine. Ā tēnā, e uta mai ana te huhua o ngā pātai i tēnei pō, he pātai tuihono anō, the fourth question He aha ētahi whakaritenga e taea ana e ngā kura te whakauru kia tino kitea te manahua mai o ngā mātāpono Māori? That same question, my friends He aha ētahi whakaritenga e taea ana e ngā kura te whakauru kia tino kitea te manahua mai o ngā mātāpono Māori? So that Māori values flourish aye. Me hoki pea tātou ki te pātai mō te mō te āta kitea, me te āta rangona o ngā mātāpono, me te whakamāori i ērā āhuatanga, nō reira, Pray. Pray every day, every day, every morning, every morning. He tīmata ake mā te tuku i ērā kupu whakawhetai, ērā kupu mākohakoha, kia waerea hoki te ara mā tātou te hunga, āhua kotiti i ōna wā, he pēnei hoki tāku, ko te whakamāori, i ngā whakawhitinga kōrero reo Māori, Nā Wharehuia me Papa Tīmoti te kōrero, koia te kuaha, mēnā ka whakamāoritia tērā To the Māori world aye. Āe, to the Māori world. Mēnā ka parakatihi tātou i tēnei, arā noa atu ngā āhuatanga ka taea e koe te whakatūwhera Nā reira, kia kitea te whakamahinga o te karakia, kia kitea te whakamahinga o te whakataukī, kia mārama, kia whakaū noa atu kia kitea te mihimihi, te pepeha, te pōhiri, te whakatau katoa o ēnei, e hiahia ana au ki te kite i ēnei āhuatanga ngāwari, ngāwari noa, mēnā e pēnei ana ngā kura, ka tino puāwai ngā mātāpono. Cool. Do you have anything to add? Yes, I totally support what has been said because you spoke about some of the protocols. Look to your community, to your elders, to your family, what are the protocols of the locals? And implement some of those. Although small, that’s a beginning as well. Like the formal welcome, leave to the kids, they need to learn about the formal welcome, you know, the karanga, waiata, whaikōrero, no matter what, it’s all good. Yes those. Exactly. It’s an area to strengthen aye the schools so that they may seek heart. To enable their Māori heart. He tika hoki tēnā, i te mea, ka whakahuaina te kupu mātauranga Māori. Engari, he mātauranga Tūhoe, he Ngāti Hauā rānei. He rerekētanga ōna, ehara i a au te mana ki te takahi i te mana o te hau kāinga, o te mana whenua. Mōku ake, me āta mārama ngā tāngata ki rō akomanga, ki ōna anō tāngata, inā koa, tō hapori, tō marae, iwi, hapū me kimi ake koe me pēhea te, Mēnā kai Romā, mahia ngā mahi a te Rōmana. Nāu tonu āku kupu i kapo i taku hirikapo. Mēnā kai Romā, when in Rome, well then. No matter where you are from. Yes, correct. Thank you both. Ā kāti, kei wareware e hoa mā, koutou e mātaki mai ana i te ī-wānanga, he tānga ā mātou hai tuku atu, nā reira. Here is the question again. Anei te pātai. He aha ētahi kupu āwhina mō te taha ki te whakauru i ngā mātāpono Māori ki roto ki tō kura ake? Tukuna atu ngā whakautu ki te pouaka kōrerorero, kuturaka, e te whānau. Ā tēnā, Let us carry on. Kia whakarongo ake tātou ki te Whānau Tanga nō te hōtaka tuatoru, e tino kite ai tātou i ōna āhuatanga ki roto i te kura. ngā puoro Tēnā koutou katoa! Ko Whanaunga Tanga tōku ingoa, te KUIIIIIIIIINI o ngā piringa tāngata. E tino mōhio ana au, me pēhea te whakatō i te wāriu ki te tangata, he mōhio nōku, ko te whanaungatanga te tumu piringa tāngata, ahakoa pēhea. Kua uia au ki te pātai, he pēhea te āhua o te ‘whanaungatanga’ ki tētahi kura. Kāti, me pēhea taku wāhi i te kaupapa nei? Me taku whakaaro ake, ehara pea au i te tangata tōtika ki te tohutohu i tēnei toki kaiako. Ko tāku kē, he whakawhanaunga atu ki ētahi, e pā rongo ai i ngā hononga ngātahitanga. E taea e ngā ākonga te mau taonga mai ki te akomanga, ka whakakōrerotia. Tētahi mea nunui, me āta noho ngā kaiako ki te whakarongo kau ki ā rātou ākonga. He kōrero ā tātou katoa, ā, he tātai hoki ō tātou. Patapatai atu, e pēhea ana ō rātou whānau, he aha ā rātou mahi. Kaua rawa e pākiki, engari, he aha pea ngā whāinga o te pae tata? Poitarawhiti, he whakataetae kēmu matihiko, he aha rānei ngā roma matua o te wā i Tiki Toke. Toru, whā! Ka pai, tēnā karawhiua. Reheko! Tāu noa, he whakahāngai i tō titiro ki a rātou, ka mea, “kia ora”, ka noho tahi rānei ki te whiti kōrero! Ko te tangata te mea nui, e hoa. Ina mōhio te tangata, he whai take tōna tū, e manaakitia ana hoki a ia, i konā, ka maiangi te wairua. Mauri ora e hika mā, ko Manaaki Tanga ahau. Hei tā te iwi, he ngākau mākoha tōku, ehara hoki i te whakapai kanohi. Ko te manaaki i te tangata, koia pū te mea nui. Aue taukiri e! E tai, tīkina te hamarara. Ko te whakatinana i te atawhai, te whakarongo me te manaakitanga te matua – ao te pō. Pēnei me te whakatinanatanga o te manaaki a te kaiako, ko tana whakarite i tētahi kai tahi mā ngā ākonga. Ehara i te mea, me hākari rawa! Heoi anō, ahakoa iti te ngohi, he rei kei roto! Otirā, me mātua haere tahi te manaakitanga me te haepapa e hoa mā! Me mārama rawa ki te ākonga, koia ko te kawa me ngā tikanga – Me teitei ngā paerewa hei whai mā rātou. Mehemea, i taka tētahi ki te hē, me āta whakarongo ki a ia, i mua i te whakatau i te whiu. Me ako rātou i ō rātou hē, mā tētahi tukanga hāpai mana, e kitea ai tā tātou tautoko i a rātou, me tā rātou hāpai i ā rātou haepapa ake. E puāwai ai te tika, me tūturu, me ngākau nui, me aroha kau, kātahi anō te ākonga ka rongo. Kia ora rā e te whānau. Ko Whakaaro nui ahau. He pai ki a au te āwhina i ētahi atu – ina uia rā ahau. He titiro whānui tāku e mātaihia ngā tahataha katoa o tētahi kaupapa, take rānei. He whakaute, he manawanui, he pūmau hoki ētahi āhua kei a au. Pai ki a au te tirotiro, tēnā i te hautū. He kōtuku rerenga tahi. Engari au mō te takatahi, heoi, ko māua tahi ko taku whanaunga a Whakaiti, e rua e rua. Ki te uia mai he aha ōku whakaaro, tērā e āta whiriwhirihia ngā tahataha katoa, e mōhio ai koe, kei a au tō tuarā. Me pēhea te mahi i tērā ā-ringa anō? Me pēnei. Pai? Ki te kura, ka kitea e te kaiako tētahi ākonga e raru ana, ka toro te ringa tautoko. E kimi ana i tētahi āhurutanga, i tētahi taringa āwhina rānei. Pono, he taringa au, nā te mea, he tūturu taku aroha mōu. Kei a au tō tuarā. There’s some beautiful thoughts isn’t there. Ō whakaaro ki te hunga rangatahi, e toha nei i ō rātou mātāpono Māori, building relationships, kindness, and consideration Kōkā, the schools also need to be aware and considerate to the inclusion of Māori values in the schools aye. Yes! He tīmatanga pai tēnā, building relationships, the connections to the families, the families of the children that attend that school that belong to their ancestors, their circumstances, the protocols, marae etc That’s the most important thing for us, eating is important too. If someone is fed, the spirit is alive and well not just the puku, but the spirit too Therefore, it’s an important element if it is incorporated into kura. Another big thing is consideration. That might be all the things to us as Māori, Māori knowledge as well deep thinking, intelligent thoughts, any thinking at all, to me anyway we need to be considerate of these circumstances, to be considerate and taking care of others. Good! Thank you, I think you’ve covered it all aye Christine Āe, is that all? He kōrero āpiti āu? Hai tāku, mō tāu kātahi anō ka kōrero, mō te manaakitanga, i te mea, ka whakakotahitia te kupu, tē taea te whakamārama, i te kupu Māori, ki te kupu kotahi noa. Ara noa atu ngā whakamāramatanga mō te manaakitanga, ko te mana, te akiaki, te āhua hoki ki te tangata, nē, he nui ngā āhuatanga hai tūhura i te kupu rā. Mōku ake, ki ngā tāngata kua mau i tērā whakaaro o te ngana ki te whakapākehā mā te kupu kotahi, ka tino ngaro i a koe te mōmona me te whiwhita, anō, te rētōtanga. Āe. My husband agrees with you. No doubt, thank you, Matua Tom. That’s enough. Mō koutou te hunga kātahi anō ka tūhono mai ki tā tātou ī-wānanga, kua tae mai a Christine Te Kiri rāua ko Robyn Roa, he wā pai tēnei ki te tuku mai i ā koutou pātai, whakaaro hoki, tākupu rānei, hai whakautu mā ngā tohunga nei. So, send through your discussion topics and questions. Patohia ki te pouaka kōrerorero e iri iho nei, ka whakautua ngā pātai mō te roanga o te pō. He aha ētahi kupu āki ki ngā kura kei te tīmatanga o te huarahi o te whakauru i ngā mātāpono Māori? He aha ētahi kupu āki ki ngā kura kei te tīmatanga o te huarahi o te whakauru i ngā mātāpono Māori? Firstly, to you, Christine. Āe, me tīmata. You have to start, kia kaua noa e mutu i konā, me haere tonu, kia tino mārama ai koe ki tō tūranga me te tino mōhio ki ngā mea e taea ana koe te whakahaere, ki ngā mea tē taea e koe te whakahaere. Ngā kōrero pēnei i te “ka kore au e whai wāhi atu ki taku tumuaki” rānei te “ka kore ngā kaiārahi e tautoko i a mātou” He rāpihi, rāpihi ake nei. Kei te whāngaihia āku mokopuna, āku tamariki, ā tātou pēpi, nō reira, mahia atu tāu e taea ai i tērā wā tonu panonitia te ao mā te panoni i ngā rawa kei ō ringa, ngā mea ngāwari nei pēnei i te karakia, kātahi anō ka kōrerotia, ehara i te mea me whai tahua pūtea e ea ai tēnā, kai reira a matua kūkara, e wātea ana ērā rauemi katoa, mēnā koe e hokirua ana, pēnei i ngā kōrero o mua, mō te taha ki tērā taituarā, me tērā manaakitanga, kōrero atu ki tētahi e mōhio ana, tuku īmera mai, rapua tētahi, mēnā ka kore, ka kore hoki tētahi paku aha e panoni, ā, ka rite tonu i ngā wā katoa, me taku hōhā hoki, me panoni mārika, nā reira, kōkiritia, ā, haere tonu, kia tūpato hoki ki a kūkara mō te whakamāori/whakapākeha, e hoa, kaua e haere ki kūkara mō te rā. Kōkā, kia manawanui mai i taku haukoti. No, no, it’s okay. For me, it’s the relationships, that’s where it needs to start. He mea tino nui aua hononga rā, ngā hononga nē, mō te kaiako kua roa nei e whakaako ana, mēnā karekau ō hononga, kua hē pea tō noho hai kaiako mēnā kua kore ō hononga ki ngā tamariki. Waste of time. That type of nature, the families of the students in your school, you must get to know them. Tīmata ki reira, nā konā ka tino kitea ō rātou ihomatua, ka tino mārama hoki koe ki ngā tāngata o tērā wāhi, ā, koia ki a au te tīmatanga o te whakauru i ngā tikanga, ngā karakia, waiata, kapa haka, and so on and so forth. Thank you, both, great answers. Thank you, both! Ā tēnā, kia haere atu tātou ki te pātai tuaono, he momo mata rerekē o te pātai tuarima. He aha ētahi kupu āki ki nga kaiārahi whakaako e ātete atu ana ki te whakauru i ngā mātāpono Māori ki roto i ā rātou whakaritenga? Me. Ka kata au, i te mea, ki a koe, he ātete tēnā? Ko te ātete, ko te manawaroa o te Māori me te kaha hoki ō rātou ki te koke tonu, he iwi ūpoko mārō tātou. Kei te kōrero tōtika hoki au ki a au anō me taku iwi ūpoko mārō, e pukutohe nei kia panoni ēnei āhuatanga, ka panoni ēnei āhuatanga, e whakapono nui nei mātou, kei te tuku mātou i ēnei kupu, me te kī ake, āe, ka pēnei rawa. Nā, mō ngā kaiārahi e ātete ana, anei taku kōrero, kakea te pahi, takoto rānei kia tukia koe e te pahi, i te mea, ka kore tēnei pahi e tū, ka kore hoki mātou e ngana ki te huri haere i a koe, nā te coaxing, it’s a waste of time that Nā, kua nawhe tēnā, kāore au i te hiahia kia pēnā ināianei, kua eke te wā kia māia ngā kaiārahi, me te koke i tērā ara, ehara i te kaunihera kaiako, ko te paearu tuatahi e hāngai ana ki Te Tiriti, the students, me te urupare i tērā, mēnā he wāhanga tēnei hai waitohu i te rāngai nei, me pēhea rawa tātou e ātete atu ai? Me whakaatu atu koe i tō whanaketanga, Ka kore rawa au e waitohu mēnā kei taku kura koe. Correct, correct. Kua whakaae katoa tātou, me mana rawa atu ngā mātāpono me ngā āhuatanga katoa o te mātauranga Māori i roto i ngā whakaritenga marau katoa a NCEA. It does not matter what the subject is, NZC, New Zealand curriculum, ā-kura, ā-iwi Nā, mō te taha ki ngā kaiārahi, he wāhanga nui tērā, tino nui tērā. This is the discussion, how many years? 180? 180 years we have been waiting to be equal, our tikanga, and te iwi Māori as a whole to be equal, I speak for education and tikanga in schools, but, that’s just it, ehara i te mea ko ngā tumuaki anake, ko ngā poari, ngā hapori, nā te mea, mēnā he pērā rawa te kaha o te ātete, there is a big war and fight in front of us. Ka heipū ake te whakaaro i a au i mua i te koke, i te mea he piringa tōu ki ngā hitōria, ki te whakaako anō hoi, kua wheakohia tēnei tūāhuatanga e koe? Mēnā he āe, pēhea nei? E menemene mai ana ia, e pīrangi ana ia ki te kōrero mai “Āe tika ana” I pēhea tō kaupare? I whakamahia te kupu pakanga nē? For me, I puta i a koe ngā kura kua haere nei au, All of which who have been Māori, or Pacific, very big, that was me and Tom, the kids were great. That was me, I would go back to the school and support our Māori kids, But, in other places i have seen schools like that. It wasn’t with holding as such, but rather thinking that Pākehā education was superior and we were at the bottom made to clean up. Our pride down in a heap. Yes, and we are still down. That’s all i have to say, if it happens, or if you see it happen in your community, school, or wherever else, you must fight We are still fighting, nē. Yes we are still fighting, but with initiatives like this our mana will be equal You should be prepared for all impending situations. That is the famous saying of my ancestor Taharākau. Well! Here is the seventh question everyone He aha i hirahira ai ngā mātāpono Māori, mēnā ko te kiko e oti ai ngā aromatawai te aronga matua? That’s a good question. Here it is again. He aha i hirahira ai ngā mātāpono Māori, mēnā ko te kiko e oti ai ngā aromatawai te aronga matua? Ka whakamahia pea e au tētahi tauira, tētahi tauira mō tēnei, i te whakaaro ake au mō ngā mātāpono Māori, mēnā kāore anō kia mana i roto i ngā whakaakoranga o te marau, me te whakaako me pēhea rawa te aromatawaitia? me pēhea rawa te aromatawaitia, me te mōhio ka eke ngā whakautu ā ngā tamariki ki te taumata e hiahia nei koe te rongo me pēhea tāu tō mai i ērā momo mātauranga i a rātou mēnā kāore anō rātou kia ako? Ka whakaaro au mō tēnei tauira, ngā waiata, Kei te ako mātou o Ngāti Hauā i ngā mōteatea o te hau kāinga, ātaahua, ātaahua rawa atu ngā waiata, he ātaahua hoki ngā kupu mō ētahi he māmā te ako kupu, not me, he uaua māku, I forget, Te ako kupu. For me, if you don’t understand the kōrero behind that song, it’s a waste. Nā reira, mēnā kāore koe i te mārama ki tāu e waiata nei, mēnā kāore koe i te mārama ki ngā kupu me tōna horopaki, ngā pūrākau, kāore i te tika, ka hē ō kare ā roto nōu e waiata ana, engari mēnā ka whakaakona ngā mātāpono o tērā pūrākau i tērā waiata ake, nōu e waiata ana, ka tino rāngona te wairua. Great answer. Just great. Mō te wā iti rā, pēnei au ka puta i a koe tētahi waiata Ā tēnā, let’s carry on to question number eight, te pātai tuawaru Me pēhea tā tātou manaaki i ngā kaiako, kia kore e taumaha rawa ngā pīkautanga? What an important question that is. Me pēhea tā tātou manaaki i ngā kaiako, kia kore e taumaha rawa ngā pīkautanga? Christine I kōrero a Alex rāua ko Melanie i te wiki ka pahure ake nei, he wāhanga nui hoki a Alex mō te taha ki te tiriti me tērā hononga, e rua o māua i tēnei kauwhanga, nō reira, me toha i te taumaha, āe, i kōrero au i mua rā, kua wherū mātou, kua ngēngē hoki mātou, ka whawhai tonu mātou, engari, kua eke te wā kia piri mai a ngāi toto Māori kore ki te hiki i ētahi o ngā taumahatanga, he pai noa te pātai i ā koutou pātai, engari, kaua e pōhēhē ka mahi mātou i ngā mahi katoa, nā wai kua huri hai minion, he he nui ngā āheinga mō ngāi toto Māori kore ki te puāwai i tēnei kauwhanga, taku māngari hoki, kua mahi au ki ētahi wāhi ko ngāi toto Māori kore te hunga hiki i te taumaha, ā, ka tautokohia te tangata rā nā te pono o ana takune kia pai ake ngā āhuatanga mō ngā ākonga Māori, ngā kaimahi Māori hoki. Nā, i te wā ka kōrero tātou mō te tiaki i ngā kaimahi Māori, kei te kī hoki tātou me whai wāhi hoki a ngāi toto Māori kore ki tērā rūma. Choice. Any other thoughts, Kōkā? I agree, agree entirely with what has been said. I’ve seen Māori teacher's, be the bearers of excessive weight, it the ends up Kotahi anake te mea māku, e hāngai ana ki tērā mō te taha ki ngā whakahaere, mēnā e waimarie ana te kura te rohe rānei ki te tono atu ki ētahi tāngata ki te tautoko, he kura anō kāore i pērā rawa te waimarie, ki ērā momo rauemi, āheinga rānei, me whai ratonga rātou. That’s a request and a challenge, that’s a challenge to us, and to you the ministry, whoever else as well. Heoi, utua tō rātou pai. I te mea, ka wāeatia te Māori ki te mahi i ētahi mahi i tua atu i ngā mahi noa, me te aha, Do it for love aye. Āe, ko te hākinakina, mō te hākinakina, ka riro ia koe ō kākahu, ka utua tō haerenga, hika mā, mēnā kai te noho koutou mai te ata hāpara mō te hia nei rā, ka mutu. Me nga utu āpiti anō hoki nē. Āe, āe, nā reira, me utu te moni i ngā kōrero o te waha, mēnā he nui ngā pīkautanga māku, me rite hoki te nui o ngā rauemi hai tautoko Great. Great discussions tonight, my friends. Ka pai. To another topic now. Mō ngā panonitanga ki te pūnaha whakaako, ko ētahi āhuatanga o te mōhiotia me te kitea ka āta arotakengia, ka āta wānangatia. Arā noa atu ngā whakaaro o ngā rangatahi me ngā tamariki e whakapono nei mātou kua whakakīa ki te mātauranga Pākehā. Kia whakarongo ake tātou ki a Rebecca Early nō te kura taitamawahine o Kirikiriroa, me ōna whakaaro ki te kaupapa. ngā puoro, me ngā whiti kōrero He aha ō whakaaro mō ngā pūnaha mātauranga o mua me nāianei o roto o ngā kura i Aotearoa nei? Tēnā, ki te tirohia te tauira o nāianei rangi, ko te hoki atu tātou ki tētahi ao o mua me ōna whakaritenga Tā tātou whai o ēnei rangi, he aru i te pūnaha i hua ai i te hurihanga ahumahi, i te tauira ao Pākehā hoki i noho mana ai ngā mātauranga Pākehā ka whakahōnoretia, me te aha, koia tētahi o ngā tīwhiri mō ngā whakahaere o roto o ngā kura, puta noa i te motu Tētahi wāhanga o tērā tauira mātauranga, ko te āhua o te titiro ki te ākonga, inā rā, he waka kau te ākonga ka whāngaihia ai ki te mātauranga Pākehā. Waihoki, tētahi mea anō o tā nāianei pūnaha, he wehewehe kau i ngā marau ki tōna anō kokonga, ki tōna anō kokonga. Me te aha, e waru tonu ngā marau, ā, ko ngā kaiako kura tuarua, ko rātou tēnā ka whakawhāiti i a rātou anō ki ō rātou anō pūkenga. Otirā, kāore e ohorere, mehemea ka tū tētahi kaiako kura tuarua ki te kōrero, ka mea, he kaiako Reo Pākehā au, he kaiako Pūtaiao rānei au. Inā hoki rā, ko te whāinga o te pūnaha, he hao i te tokomaha kia kī pohapoha ngā akomanga, ka whāngaihia ki te kai – koia tā te pūnaha o nāianei rangi. Too much, Rebecca! Nā, ō whakaaro mō Rebecca me ana mahi ki te kura taitamawahine o Kirikiriroa? Āe, first I must acknowledge Rebecca i te mea, she’s non-Māori, me tana tū hoki ki te kōrero mō ētahi āhuatanga kāore ōna painga ki a tātou. Ko tētahi wāhanga o ana kōrero e hiahia nei au te whakatika ko tana kōrero, he pūnaha mana nui tēnei, e kāo, he pūnaha huanga tēnei, punaha whai hua mō te Pākehā, koirā te ito o te pūnaha, me te rāngai nei. Mā te tapa ki te pūnaha huanga, ka kitea te hārakiraki, me ōna rerekētanga, kua mōhio, kua mārama hoki tātou ki ērā whakaaro Pākehā, te tūranga hoki o te Pākehā, e whakamana ana i tērā momo kauwhata mana, ngā whakaaro hoki o tāwāhi. Heoi, e kī ana tērā he mana kore tō tēnā, kua tīhorea te mana o ngā ākonga Māori, o ngā ākonga Pasifika anō hoki. In other places, Kua whakapuaretia ngā tamariki ki ētahi āhuatanga kāore rātou i te paku mārama, nā reira, nōnā e kōrero ana mō te wāhi ki tērā, ka whakaaro hoki tātou mō ngā panonitanga a mohoa nei, koinei tonu te take me panoni. Ā kupu nei, ko Mana ōrite mō te mātauranga Māori te panonitanga tuarua, heoi, mōku, koinei te panonitanga motuhenga, koinei te panonitanga e toro atu ana ki ngā āhuatanga katoa, i te mea, mēnā ka whakaurua atu a mana ōrite ki ērā atu panonitanga, ka tino manahua te rāngai nei. Nā reira, mōku ake, e mihi ana ki a Rebecca mō te tū ake me te tuku i tana reo kia kōrero mō ngā uauatanga ki a tātou te iwi Māori. Āe, āe. Thank you very much, Christine. Kāore e kore he whakaaro ō koutou te hunga e mātaki mai ana i tēnei ī-wānanga. If you have any thoughts, send them through. Koinei te wā pai ki tuku i ngā pātai, i ngā tākupu, hai āta wherawhera mā ngā mātanga nei. E mihi hoki ana ki a Roa Limited, ki a Tupu Ora Education and Development mō te takoha mai ngā taonga kei te tēpu rā, mā koutou, rānei ētahi o koutou. E rua ngā pukapuka “Aiare! E kare!” he papa kēmu āpiti anō hoki he papa kēmu Ngāti ranginui anō hoki. Ko tā koutou kia toa i ēnei taonga, he whakautu i te pātai nei, He aha ētahi kupu āwhina mō te taha ki te whakauru i ngā mātāpono Māori ki roto ki tō kura ake? That’s an easy question. Me tuku noa pea ināianei. Ka whakapāhotia ngā toa hai te mutunga o tā tātou ī-wānanga, nō reira, tukuna ā koutou whakautu ki te pouaka kōrerorero. Mō te kōrero… Let’s carry on with our discussion. Hai te whakaurutanga o Mana ōrite mō te mātauranga Māori ki ngā whakahaere, ka panoni pēhea nei te tūranga o te kaiako? This is the ninth question, here it is again. Hai te whakaurutanga o Mana ōrite mō te mātauranga Māori ki ngā whakahaere, ka panoni pēhea nei te tūranga o te kaiako? Nā reira, for myself personally, E whakapono nui ana au ka tino puta mai te āheinga mō ngā kaiako ki te rongo i ngā āhuatanga o te tāutuutu ako. Nō reira, mō ngā kaiako, ehara i te mea he kaiako noa, ka taea hoki e koe te tūranga o te ākonga, nō reira mō koutou te hunga whakatikanga i te mana mātauranga, koutou te hunga pakari, ka taea te toha, mō te hunga e ako tonu ana, ka taea hoki te ako, ahakoa kei te tūranga kaiako. Mōku ake, ka mutunga kore te piki o ēnei tūāhuatanga, me te aha, koinei te whakatinanatanga o tēnei mōhio, me te tino mārama ki tēnei mea te tāutuutu. Very good. Easy to understand as well. Christine? Ko tētahi anō mea, he āta wherawhera i te kupu kaiako, he āta matapaki i te kupu me te kī ake, ehara te kaiako i te tangata noa, engari he āheinga māu ki te hākari i ngā akoranga ka puta i ērā whakawhitinga, ā, ko te pakeke, i tērā hononga, ehara i te mea me mau i a ia te mana i ngā wā katoa, i ōna wā, ka kaiako te ākonga, ka whakaakona koe e ia, ētahi o rātou hika, he mōhio ake i a au, he mōhio ake i a tātou katoa, nā, mēnā ka hōatuhia tērā āheinga, mā te tuku i a ratou kia tuku i a rātou anō mā te ao Māori, hika, he nui kē atu ngā akoranga e taea ana. Hei tauira, tērā tētahi kōtiro nō Ōpōtiki i whakaako i a au ki te kānga wai, nāna i whakahoki ki te tangihanga hai whāngai i tōna iwi, mō tērā akoranga, ehara au i te kaiako, ā ingoa nei, he kaiako, engari tērā wā, ko au te ākonga, i whakaakona au ki tērā pūnaha, me te aha, tērā kama, tērā whakaaro nui ōna ki te manaaki i tana hapori, te hoki atu ki te whāngai i tōna iwi, mā te whakamahi i ērā akoranga, koirā te whakawhitinga pono me te wheakoranga pono o Mana ōrite mō te mātauranga Māori. Ā kaiako nei, For me, as an example, ngā āhuatanga katoa mō ngā hangarau, I have big problems with technology. The kids, “Ka taea e koe? Āe.” They will fix it for me. Ka kōrero noa au. Nā, e mōhio ana tātou, ā kaiako nei, e hiahia ana koe kia wae kai kapua ngā tamariki, mēnā kāore ō pūkenga i ngā mātauranga Māori, me whai wheako koe ki ngā āhuatanga e hiahia nei koe mō ngā tamariki koia te wero nui mā tātou. Te tāutuutu o te ako. E aroha nui nei au. Āna. The questions are still flooding in to be answered by friends here. Anei te pātai tuihono tuangahuru. Me pēhea tā te tumuaki me ngā pou arahi marau tautoko i ngā panonitanga i roto i te kura? Me pēhea tā te tumuaki me ngā pou arahi marau tautoko i ngā panonitanga i roto i te kura? Ko tērā tauira tonu, you are the student, you are the learner He rite tonu ki tāku i mua rā, mēnā kāore koe i te mōhio, kaua e whakataruna, whakatuwheratia ō ngoikoretanga, haere ki te kimi āwhina, pātaihia tō whānau, hoki atu ki ō tamariki me te āta mōhio ko wai kei roto i tō kāpata i te kura, te āta kimi mā wai au e āwhina, i te mea, I don’t really know. Kāre he mate o te kore mōhio, Me whakapiri atu, koirā. Whakapiri atu ki tō whānau, ki tō hapori, whāia te ara tika, nōhia te tēpu me te mana ōrite, ehara noa ki te whakakī tūranga? Me whakakī noa i tēnei āputa, ki a au koa tēnā? No, we must sit and carefully aspects as a base. Your whānau should be at the table. Thank you. E hoki atu ana ki tō tanga, Kātahi anō tērā kaupapa ka kōrerotia, whakamahia ērā. Good! Awesome discussion. Pātai tuangahuru mā tahi. He kauwhata ako tō ngā kura e whakamana ake ana i ētahi marau tēnā i ētahi atu. Ka whai pānga pēhea nei te whakauru i a Mana Ōrite mō te mātauranga Māori i tēnei tauira ako? That’s a long questions but I got the essence of it The basis of equality for mātauranga Māori, is that it is equal To be equal, so if things are siloed such as speaking or the basis of the curriculum no matter what Me hōatu te mana, te mana ōrite. Mēnā ka titiro atu tātou ki ngā kura tuarua, he kaiako kura tuarua hoki au mō ngā tau 40, kua mana tērā, tērā kauwhata ako, me te whakamana ake i ētahi marau, ehara i te mea ko ngā tau 9, tau 10. Engari piki ake ki ngā tau 11 tae noa ki te 13, āe. Nā reira, nā konei ka kīia he kaiwhakaako noa i te marau, engari anō te kaiwhakaako i ngā tamariki me ngā mokopuna mā te tirohanga whānui. Nā reira, kua Māori rawa tēnei āhuatanga. Nā, mō te taha ki te mātauranga Māori, e kitea ana tana ātaahua, mēnā tātou e whakamana ana i ngā mātāpono, the spirit is there, the values are there, all the aspects in the curriculum. Ā, koia te papa, koia te papa mō ngā mea katoa, ahakoa te marau, mō ngā marau katoa, koia te papa hai whakawhitiwhiti kōrero, mēnā ko au tonu te tumuaki, ka whakatōpūtia e au tētahi ohu, he ohu rangatira, ngā kaiārahi o tēnā marau, he mahi tahi ki tērā ohu e tino kite ai rātou i ngā ōritetanga o te mātauranga Māori, ka taea e rātou te toha me te whakatinana, kia tino kitea te ōritetanga i roto i ngā marau katoa, no doubt there will difference here and there, ko au te kaiako ōhanga me te kaute, he rerekē rawa atu tērā ki te mātai ahupūngao, ā, ko te mātai ahupūngao me te reo Māori, very different as well. Heoi, he ritenga ōna, he rerekētanga hoki ōna, nā, ka taea te kōrero mō ērā rerekētanga, me te āta hanga i te whare kotahi, And that’s it, Mātauranga Māori no matter the subject. Hai tāku, i kōrero hoki koe mō ngā kaiako kura tuatahi, ngā kaiako kura tuatahi he whānui te whakaako, engari koia pea te kī i ērā wāhi, mēnā e whānui ana te whakaako, engari e whakamahia ana te karu mātanga, e āki ana koe i ngā ākonga ki te whakatutuki i ngā paearu, i te mea, koia te arewhana i te rūma, me āta kōrero mō tērā hai tōna wā, heoi me whai taunakitanga anō hoki, engari mēnā e whakatinana ana koe i tētahi kaupapa, mēnā e ako ana koe mā tētahi ara, ka kotahi atu ngā tamariki ki te mahi i ngā mahi hai painga mō te iwi. He ara pūrangiaho tēnei mēnā e ārahi ana te kaupapa. Hika, ka taea e tātou te neke maunga, ka taea e tātou te huhua noa atu te neke i te mea e mārama ana tātou ki te kaupapa, ki te take, e mārama hoki ana ki ngā hua nui ki a koe anō, otirā ki te tōpūtanga, ērā atu, tāua hoki, Āe. Mō te hunga kauwhata ako, hopefully you look at your students, me te hōatu i te katoa Choice, thank you both. The next question is this. Me pēhea tā tātou mōhio e mahi tahi ana te tīma, ā, ka kore noa e tuku i ngā mahi Māori ki te kaiako Māori hai whakaako ki ngā ākonga Māori? Here it is again. Pai ki a au tēnei pātai. Me pēhea tā tātou mōhio e mahi tahi ana te tīma, ā, ka kore noa e tuku i ngā mahi Māori ki te kaiako Māori hai whakaako ki ngā ākonga Māori? You’re laughing aren’t you Christine, why are you laughing? Nōnā tata nei, mahi atu au ki tētahi wāhi, e toru ngā kaiako, 60 ngā ākonga, I was the Māori employee, me te aha, ka tōia rātou ki tō aroaro, i te mea i kite rātou i a rātou anō i roto i a au I kite rātou i a rātou anō i roto i a au, i kite hoki au i a au anō i roto i a rātou, me taku whakawhetai hoki, i tērā momo tūāhuatanga, he rite tonu taku kōrero, me tino puta koe i tō pouaka, me hapa koe, me takahi koe i ētahi ara hou, ka rangona hoki e koe ngā kōrero whakatoi a ngā tamariki, i te mea, e whakawhetai ana rātou i tō ngana, ka whakatoihia koe e rātou, engari, koira te hononga o te tīma kaiako, he rite tonu ki te tākaro a te māmā me te pāpā, he rite hoki ki te mārenatanga, tino rite nei ki te mārenatanga, te tīma kaiako, i te wāhi ako auaha mātou, e tuwhera ana te papa, he pae pēke iti, aua momo āhuatanga katoa, engari, mēnā e ōrite ana ngā karere, mēnā e pupuri ana koutou ki te mana o te wāhi, ka puta hoki ētahi tino kōrero i waenganui i ngā pakeke, ngā kaipupuri hoki i te mana o tērā wāhi, hai reira au ka hiki i te taumaha i te mea e mōhio ana au ki te arahi, engari, mēnā ko mātou katoa kei te aroaro o ngā tamariki, ko mātou katoa ka hiki tūranga, ka hāpai ake i tērā ripa tauārai, i a koe e mahi kaiako ana i roto i te tīma, me whakaaro ake koe anō nei he mārenatanga, kia kotahi te mahi, kia ōrite ngā mahi, ā, hai te katinga o ngā kuaha, ka wātea ki te whawhai me te whai raru. Koia tāku. Choice! That’s a good answer. Do you have anything? I agree, I agree, Christine. Just something to add. Ko te mea matua mōu, he ata whakaaro me te whakamahere, kia kore noa te Māori e mahi i ngā mahi Māori, kia kore hoki a mea tangata, e mahi i te aha kē rānei, engari he āta toha i ērā, akene pea he āhuatanga hou ki a koe, engari he pai tonu tēnā te puta i tua atu i ngā āhuatanga e mōhio nei koe ā kaiako nei, tērā momo āhuatanga. That’s choice, choice whakaaro. Yes, get out of your comfort zones, e puta i ō koutou wāhi hāneanea, my friends, choice! Ka wani kē! Here is the next question Ka whai hua pēhea nei ngā rangatahi mō te whai whiwhinga i ngā marau mātauranga Māori? That’s a new word to me. That’s a big thing to me. I’ve seen throughout the many years that our Māori children are not doing as well, I see the mistakes in the results of the NCEA no matter what so if this is it, it has been approved, the Māori curriculum has been approved as being appropriate for our Māori kids they receive and the achieve higher. For a long time the Māori curriculum hasn’t been acknowledged as having equal status, only the Māori language The Māori language (as a subject) has been seen in Wharekura, kura kaupapa as well, that’s it. Kapa haka was just an activity, although dance I’m talking about, not only talking about NCEA level 3 , but for university entrance The higher assessment results and assessments weren’t there in earlier days those Māori initiatives, Māori curriculum. So, our kids really enjoyed that but things weren’t right. Where are our kids in subjects like physics, science, economics, maths, calculus? So to me, this is where the results will improve as a foundation for them to succeed. Mōku ake, he pātai uaua tēnei ki te āta mārama i te mea, te whai whiwhinga, e mārama ana tēnā, ngā marau katoa me whai, ka whai mātauranga Māori, nō reira, not a problem. Ngā marau katoa o te marautanga, e tohe ana kia whai wāhi atu te mātauranga Māori ki roto i ngā marau katoa, nā reira, kāore he aha mō te taha ki ngā akoranga ka whāia e au i te mea, kei reira te āheinga kia kite au i tōku reo Māori e whakaata mai ana i roto i ērā mahi, nā reira ko te take nui kei te kapu o te ringa ko tēnei, ka pēhea tō kapo i aku whiwhinga me aku taunakitanga, mēnā kāore koe i te mārama ki tāu e kimi nei, me pēhea rānei te rūri i te mātauranga Māori, ahakoa ngā paearu paetae, kaiaka, kairangi, koirā te āhuatanga māminga ki a au, ka hoki atu ki te turaki i tērā kauwhata ako me te aro ki ngā kaupapa mahi, mēnā e whakatinana ana te ākonga i te huhua o ōna ake ihomatua i roto i ngā wāhanga ako, me ngā marau ako anō hoki, ka piri tonu ki a rātou te, i kōrero tātou mō waiora e kata ana au i te mea, kāore e kore e kata hoki ana ētahi atu, koinei tētahi tauira e whakamahia ana i roto i ngā kaupapa ako huhua. Te pūtaiao, pāngarau, te mātai mata whenua, te reo Pākehā, te reo Māori, Te Ao Haka anō hoki engari, he aha kē tōna ito? He aha kē ngā taunakitanga e kohia ana e koe? Ka pēhea hoki tāu whakaatu mai i tō māramatanga ā kaiako nei, i te mea, kei te mōhio ngā tamariki, ka mōhio ā roto, ā waho, ka pēhea te āwhinatia o ngā kaiako? Kāore anō tātou kia tae atu ki tērā taumata. Me taunaki rawa te tāhuhu i a tātou mō te taha ki ngā whakangungu, engari, he māmā noa tērā ki te whakatutuki, me taku hīkaka hoki. He hirahira rawa atu tēnā. Hai āpiti atu, me tino mōhio ngā kaiako, he aha kē te aha, nāku ētahi whakamātautau parakatihi NCEA i tuhi, taumata tahi, rua me te toru, i te wā o te noho taratahi. Nāku hoki ētahi rauemi aromatawai i waihanga, koia te kī. Tuatahi ake, i mōhio au ki taku kaupapa, mēnā e mōhio ana koe ki tō kaupapa, e mōhio ana koe ki tāu e aromatawaitia ana, nā reira, ka tika i a koe aua paearu katoa i tōna tikanga e kapi katoa ana. Nō reira, i a koe e māka ana, ki te paetae, kaiaka, me kairangi, e mōhio ana koe ki tāu e mahi nei. Mā te kōrero hoki ki taua ohu koe e āwhina ki te āta mōhio, me te āta mārama ki ngā ōritenga, me te tāpae atu i ērā karu ki te whakanui i tēnei, i tērā rānei. Koia te āhuatanga e tino panoni ai tēnei kauwhanga. He pono ēnei kōrero. Thank you very much. He pērā rawa te tere, we’ve reached the last question of the night. Ka whai pānga pēhea nei a Mana Ōrite mō te mātauranga ki ngā ara ākonga o te pūnaha mātauranga, ā, haere ake nei? Kei te pai koe, Christine? I hītako koe? Ka tika hoki! Is that right! Nā wai i kī ka whai pānga? Te hanga nei, he rongo kino tēnā, hika mā, he āheinga tēnei kia tino puāwai ngā ākonga Māori, mēnā au i ako i ngā mahi ōhanga mā roto mai i ngā āhuatanga i pā ki runga o Rangiaowhia, pōhawaetia te whai rawa, kua takahi hoki pea au i te ara o te kaikaute, me taku kore rata ki te pāngarau, Ka puta i a au te kōrero i konei, ehara au i te tangata nama, heoi, nā taku mārama ki ngā āhuatanga o Rangiaowhia, me ngā kōrero, i mōhio au ki te mōmona o te whenua i tērā hapori. Kua pērā pea taku takahi i te ara o te kaikaute? He rongo rorirori pea tērā, engari, mō ngā ākonga, kia taea e rātou te mahi i ngā mahi e mōhio nei rātou mai roto ki waho, i ia rā, ehara tērā i te pānga, he whakawhanaketanga kē, he whakahoro i a rātou, ā, nā wai, nā wai kua mōhio tāu tamāhine nēhi niho ki te whakamahi rongoa Māori, tēnā i ngā rongoā Pākehā, ki te waha, koirā aku moemoeā mo aku tamariki, ko te ao Māori ka noho hai ito mo ngā mahi katoa, me tana pūtahi atu ki te ao Pākehā. Excellent! Ka tū ngā pihi i te pātai rā. I kitea tērā, nōku e pānui ana i te pātai, i kite au i a koe e koropupū ana, he whakaaro mutunga ōu, e te Kōkā? Āna, e tika ana tāu he mea hou tēnei, kāore e kite i tō whakaritenga mō te pānga, ko te mea kē rānei, he kaupapa hou tēnei, he motuhake katoa tēnei, ka whanake rawa atu koe inā rā, koinei te tūāpapa o tātou te iwi Māori. Mō māua, e mahi ana ia i tāna mahi, ka mahi tonu ia i tāna mahi. Kia ōrite te mana o ngā mātauranga Māori, whānui, whāroa, hōhonu hoki. Koirā Tēnā koe, tēnā āmine, āmine. Nō reira, kua tata pau te wāhanga kia tātou, taihoa ake wāku mihi kia kōrua Kua tae ki te wā kia whakapāhotia ngā toa e toru i whakautu i te pātai. He aha ētahi kupu āwhina mō te taha ki te whakauru i ngā mātāpono Māori ki roto ki tō kura ake? Anei, he mihi nui tēnei ki ēnei toa nei, ngā mihi nui ki a… Patua te taramu Anei, anei te ingoa. Arā te ingoa, Andrew Munro, te toa o te papa kēmu o Ngāti Ranginui Do you know her? Gina Hauiti-Houkamau Te āhua nei nō Te Tairāwhiti, te toa o tētahi o ngā puka “Aiare! E Kare! Ko te toa whakamutunga. Tony Cairns, te toa o tētahi puka “Aiare! E Kare!” Choice, give a round of applause. Pakipaki He pai ki a mātou te tuku taonga. He mea anō? Heoi anō, tērā kaupapa tērā. Thank you both – Christine and Whaea Robyn Roa for making time to share your thoughts for our kaiako to think about, and our online viewers, thank you very much. We are grateful Thank you to you all our viewers and listeners hearing everything shared tonight. Thank you I hōhonu ake te rukutia o Mana ōrite mō te mātauranga Māori i te pō, i torohētia te hirahiratanga o ngā mātāpono Māori, me tōna whakatinana anō hoki. What a feast for the brain that was. Hai whakamahara, kua rekōatahia tēnei hai painga mā koutou, ka whakairia ai ki te paetukutku www.manaorite.ac.nz. Our last acknowledgements go to all involved in the education sector, You are all the backbone of the education world, striving to embody the aspirations of families all over the country Ko te mihi whakamutunga ki ngā mahi o te rāngai mātauranga, e kore rawa te puna o mihi e maroke, i te nui o ā koutou mahi mō ngā tamariki, me ngā kura huri noa i te motu. So, my friends, from all of us here, we say goodbye for now. We hope you are safe in your homes all over the country. Goodnight! See you later!
Supplementary Resource – Māori values in practice
Support your learning from Webinar 2 with this supplementary resource:
Supplementary Resource – Māori values in practice
Support your learning from Webinar 2 with this supplementary resource:
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