Hāpaitia te ara tika, pūmau ai te rangatiratanga mō ngā uri whakatipu.
Foster the pathway of knowledge to strength, independence and growth for future generations.
“Implementing Mana ōrite mō te mātauranga Māori requires a collective effort across all levels of a school organisation with everyone fully committed to the kaupapa.” In this final toolkit of resources, host Matai Smith has us look to the future of our education system and the collective effort it will take to foster Change 2 – Mana ōrite mō te mātauranga Māori. In these resources, kaiako, whānau and the wider education community will be equipped with further resourcing to guide their Mana ōrite-led futures and envision what this future will look like for all ākonga.
Watch or listen to these resources and find supplementary resources to support your learning journey.
Hāpaitia te ara tika, pūmau ai te rangatiratanga mō ngā uri whakatipu.
Foster the pathway of knowledge to strength, independence and growth for future generations.
“Implementing Mana ōrite mō te mātauranga Māori requires a collective effort across all levels of a school organisation with everyone fully committed to the kaupapa.” In this final toolkit of resources, host Matai Smith has us look to the future of our education system and the collective effort it will take to foster Change 2 – Mana ōrite mō te mātauranga Māori. In these resources, kaiako, whānau and the wider education community will be equipped with further resourcing to guide their Mana ōrite-led futures and envision what this future will look like for all ākonga.
Watch or listen to these resources and find supplementary resources to support your learning journey.
Webisode 9 – Tell me more: a collection of resources
In this webisode, you’ll connect with:
- resources recommended by experts to support kura to ensure Mana ōrite mō te mātauranga Māori
- resources aimed at growing kaiako capability to support Mana ōrite mō te mātauranga Māori.
In this webisode, you’ll connect with:
- resources recommended by experts to support kura to ensure Mana ōrite mō te mātauranga Māori
- resources aimed at growing kaiako capability to support Mana ōrite mō te mātauranga Māori.
[ Video Resource ]
- Title: Tell me more: a collection of resources
- Description: We hear from experts and share how their resources can support kura to ensure Mana ōrite mō te mātauranga Māori is prioritised.
- Video Duration: 22 minutes
- Video URL: https://player.vimeo.com/video/774066067?h=d800fd9dfb
- Transcript: English Nau mai haere mai ki te kohinga hōtaka paetuku o Mana ōrite mō te mātauranga Māori - Equal status for mātauranga Māori. This is a package of tools designed to support sector readiness by educating the educators. We’ve heard what you’ve said. You want: practical applications for the classroom and more kōrero around ‘Mana ōrite mō te mātauranga Māori - Equal status for mātauranga Māori’. You
English
Nau mai haere mai ki te kohinga hōtaka paetuku o Mana ōrite mō te mātauranga Māori - Equal status for mātauranga Māori. This is a package of tools designed to support sector readiness by educating the educators. We’ve heard what you’ve said. You want: practical applications for the classroom and more kōrero around ‘Mana ōrite mō te mātauranga Māori - Equal status for mātauranga Māori’. You, as valued educators, iwi representatives and whānau members of ākonga Māori across the country, are key to the success of this kaupapa and the implementation of this change. 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. So, haere mai, come along with us as we unpack the second change priority; Mana ōrite mō te mātauranga Māori - Equal status for mātauranga Māori—Māori knowledge concepts. Welcome to the ninth webisode in the web series entitled “Tell me more! Give me more!” You’ve shared with us your desire for more resources in mātauranga Māori space. Now, in this webisode, we will hear from experts and share how their resources can support kaiako and kura to ensure Mana ōrite mō te mātauranga Māori - Equal status for mātauranga Māori is prioritised. We will also provide resource suggestions to grow kaiako in this space. The whakataukī here can provide guidance and can help to guide us. Hāpaitia te ara tika, pūmau ai te rangatiratanga mō ngā uri whakatipu Foster the pathway of knowledge to strength, independence and growth for future generations. Working in the education sector for nearly four decades, Kiritina Johnstone has spent her life’s work for the betterment of all ākonga Māori. To see Māori experiencing success as Māori, has been her motivation. Her vision is to see the use of te reo Māori normalised and embedded in all facets of our sector. Let’s listen to her korero on this goal and her successful kaupapa, Te Ahu o Te Reo Māori. music playing Can you give us an overview of the Te Ahu o Te Reo Māori programme? Kiritina Johnstone begins Te Ahu o Te Reo Māori was born out of the dream from our Minister, Minister Davis. Where he wanted to normalize the use of te reo Māori. He wanted to make sure that every single one of our tamariki and our mokopuna who carry names that are in te reo Māori be they of their tūpuna or of an event or place that’s of significance to their whānau, he wanted to make sure that those names were pronounced properly by every single person in our system And so it’s no longer acceptable that their names aren’t not only pronounced correctly but aren’t understood about how important they are. So Te Ahu o Te Reo Māori is the doorway into changing our education system and the way the system thinks about te reo Māori. It’s no longer an option. This is something that has been driven by the demand of whānau and parents. So we’ve had lots of parents who have expected when they put their children into education no matter what part of the education system, they expect them to be able to learn te reo Māori. That demand has driven us in the Ministry of Education to have to think differently about how you move it away from being an option to being something that all parents are expecting their children to have the opportunity to learn Not all parents expect their children to be fluent speakers of te reo Māori but when they see the names that are written in te reo Māori they want them to be able to say them correctly. That’s the dream, that’s the vision of te ahu o te reo. Also in there we wanted to make sure that they language that they were exposed to reflected the community that they live in that the stories that are shared as most of us know when you learn te reo Māori, you learn about the stories that connect to our language as well and so we wanted to make sure that those stories that the teachers heard and the teachers learnt about that participate in the programme are also reflective of the community that they live in, work in and whakapapa to themselves. So, that’s the vision of Te Ahu o Te Reo. Kiritina Johnstone ends Educator, Alex Barnes, shares a similar vision for te reo Māori in education. He is part of the delivery team for Te Ahu o Te Reo Māori in the Waikato region. Let’s hear now about his experience and the positive outcomes from the programme. music playing, chatter in the background So, what benefit have you seen on the ground from those participating in Te Ahu o Te Reo Māori? Alex Barnes begins The benefits have been huge. It’s been awesome to be a part of the programme as one of the token Pākehā. Um so it’s been awesome to see at an individual level, Māori and non-Māori grow in their understanding, grow in their confidence and I would put that down to the calibre of teachers that Te Ahu o Te Reo Māori has attracted. So, as we know with the Covid-19 plague people have been learning online a lot So lots of effort has gone into curating an online learning environment where there’s this delicate balance and it’s almost like another step of innovation how the programme has expressed tikanga and te reo in an online environment that still holds a vibrancy, still holds a wow factor, and grows peoples learning and understanding so that’s been really exciting to see. The different ways in which each programme provider works with their local communities either online or face to face to keep the vibrancy of tikanga and te reo Māori alive. So in an individual level I’ve just seen people grow, I’ve seen people cry and that’s the other thing right like particularly non-Māori, my non-Māori peeps, they come into the programme and some of them not all of them some of them come in and think okay I’m gonna learn about the grammar, and learn about what whanaungatanga means and what they realise is that actually much bigger than i’s and ki’s and a’s and o’s. That’s important and learning your pepeha is important but guess what? Learning your pepeha isn’t going to change racists. Learning your pepeha is not going to change crappy outcomes of our education system for many Māori. So what they realise is that reo and tikanga is part of again a wider eco-system of Māori revitalisation and seeing that they have place of power – these teachers have place and power in ensuring that again Māori knowledges, Mana ōrite is expressed and given the place to thrive so that’s what I’ve loved about seeing Te Ahu o te reo take flight is people just going wow I didn’t realise there was this whole other world out there and actually I have a role to play and so as part of that there’s a community of speakers and because we know that, research has told us that te reo and tikanga Māori are still threatened, still endangered and for it to thrive and to grow we need it to be not just in schools, we need it to be a living language used in the community – kia horapa te reo kia māhorahora te reo ki roto i te kura, ā, ki roto i te hapori. So, it’s also that connection between whānau and teachers as whānau have been coming onboard with the programme we’re seeing some really cool ways of partnering between schools and local communities so yes it’s about te reo and tikanga Māori and growing the capacity, confidence of the teaching profession and now whānau, but it’s kinda, it’s been bigger than that. Alex Barnes ends Tēnā rawa atu kōrua i ō kōrua whakaaro rangatira. Now having an appreciation of te reo and its importance unconsciously supports us to connect with and better understand te ao Māori and its knowledge constructs. i.e. mātauranga Māori. Our next guest can provide us with further insight into the resources available to kaiako as they grow their knowledge of Mana ōrite mō te mātauranga Māori - Equal status for mātauranga Māori. music playing What was your inspiration for writing and publishing your resources? Dr Mere Berryman begins As a teacher, and this goes right back to the 90’s – it’s a long way back but from the research today I see that somethings have changed but we still have a long way to go As a teacher what I was seeing is that students that were in my classroom were proud to be whoever they were. I remember you know whoever they were as iwi, as Māori, as Samoan, as Pākehā, they were proud to be who they were. But as soon as they went out the door of the classroom into other classrooms then they were, their culture if they were Māori was being chipped away at, chipped away at, chipped away at. That was my experience at school. And at the same time as I was teaching that was also the experiences of my sons. So I guess when I left school as a teacher I was looking for an answer. I was looking for the answer of how schooling can be a more effective place for ākonga Māori to be Māori. I was looking for solutions to that answer. And what I found is I found a whole lot of answers, but I found out a whole lot of other questions around that same problem. So for me that’s my inspiration to do that work that I do. It’s because intergenerationally Māori have been poorly served by the formal education system and I found that I had become part of that system as an educator. So I wanted to become a researcher who could try ideas out so that these amazing young people whether they were Māori, whether they were Samoan, whether they were Pākehā were being educated in a much more affirmative manner. In a manner which respected their cultural toolkit what they bought into the classroom and they continue to be my inspiration – students, learners, whānau because we aren’t there yet. Dr Mere Berryman ends music playing Can you share any feedback you have received from kura and kaiako who have used your resources? Dr Melanie Riwai-Couch begins The Niho Taniwha was published and launched at the start of 2022 so the schools and organisations who’ve been working with Niho Taniwha to date, some are working through the resource, some are working through specific chapters. What’s really exciting is the Principal’s and Tumuaki who are engaging with the resource and as their understanding increases, they are having their heads of departments or other Kaihautū in their settings working with the resource. What I really, really like is the shared understanding, the shared language that these groups of Principals and kura are able to have when they’re discussing particular kaupapa around mātauranga Māori and around supporting ākonga Māori. The feedback that I’ve had is that it’s very accessible, it’s very usable. The whole premise of Niho Taniwha is that we use narratives and kōrero from ākonga and whānau, from iwi representatives as well And so I think, really being able to hear impact stories and experiences from different individuals is really helpful for people I think as humans, as people we relate to peoples stories so those narratives have been really helpful for people to understand concepts, principles and to then help motivate them to try new things. Dr Melanie Riwai-Couch ends. music playing What’s the easiest way to implement kaupapa from your resources into the classroom? Dr Angus MacFarlane begins I think there are three main factors. First one is support from leaders. School leaders play a huge part and when they invest morally and intellectually and culturally then the resources have a better chance of spreading their wings as it were. The other one is wānanga. The people concerned i.e. the leaders and the teachers and the syndicate leaders, RTLB resource teachers and learning behaviour specialist teachers across the board they have to understand and wānanga it. How shall we introduce these phases of the book as proposed by the authors? And the last one is have a system, a structure. So we propose that schools adopt a goal. They consider a response and they generate a process. So, adopt a goal might be simply for our kura, for our syndicate, for our classroom for our early childhood centre to become more culturally responsive. That’s a good goal to have. The second part – consider a response. And the response might be one of these resources. The Hikairo Schema – Early Childhood, the Hikairo Schema – Primary or the Hikairo Schema for Secondary or for Tertiary. Whatever it may be. Dr Angus Macfarlane ends Finding and using suitable resources will help us on our journey to realising mana ōrite mō te mātauranga Māori. This korero was invaluable but most importantly, practical - so thank you. Whether it’s a pedagogical whakaaro you need or to further your historical understanding, our guests today have a wealth of knowledge and tangible resources that we can refer to when we get stuck. Our next guests have spent their lives in the service of our history—researching, listening to and re-telling our stories. music playing, chatter in the background Please share your whakaaro on the importance of knowing our real history. Richard Crawford begins It’s critical for us as a school, as a kāhui ako that we learn and we know what you call the real history. I’m just going to interpret as the history of the mana whenua in our area so it’s critical that we learn that history that we know those narratives. And the only way we can know those narratives and therefore teach those narratives is to get those narratives from the source the source is the mana whenua, it’s Ngāti Wairere so we’re excited about the project that we’re on. Building the relationships that we’re building with them so they can share their narratives with us which they have we’re so fortunate to be able to have those gifts to us and people can access them on the website we’re developing. What that means to other schools of course is that they need to find ways to develop those relationships with their mana whenua so if they haven’t already that they can be able to get those so it’s really critical so it’s not having a sanitized in general New Zealand history I know we call it Aotearoa histories and that’s ok but we need to drill down whatever area we’re in we need to drill down to find what the actual story was for those particular events so when we look at Te Tiriti o Waitangi you know what was it like for Ngāti Wairere? So yeah really excited, really critical about the real history and the importance of that. What lessons can we learn from the history of Ngāti Wairere i.e. the land wards and the impact they had on education? So on that you know it’s about more learning about their perspectives of significant events that have happened nationally. So for example you look at the New Zealand wars, some call them the land wars you know what happened at Rangiriri, Ōrākau so looking at the … learn about the perspectives of Ngāti Wairere. So how did they see, all of those experiences, how did they feel. When we look at the land confiscations and the raupatu. Ok yeah we know that Waikato Tainui lost a lot of land but how was it experienced by the people and if we can find that information for Ngāti Wairere it’s critical As the same Māhanga, as the same Ngāti Hauā, you know they’ll all have different, well similar but different and I believe that we need to give mana and really to those areas by actually finding out the true stories, the real stories shall we say from mana whenua. And so that’s critical for us. We’re excited as a school and I know that other schools are really well down that track too so you know it’s an exciting place, it’s an exciting era that we’re living through as educators. Richard Crawford ends The importance of acknowledging and understanding Aotearoa/New Zealand histories is the focus of Dr. Vincent O’Malley’s kōrero with us today. The author of “The New Zealand Wars: Ngā Pakanga o Aotearoa”, Dr. O’Malley will share tips on how our sector workforce might utilise his resources in their teaching and learning programmes. music playing Share your thoughts on the importance of learning and sharing knowledge of Aotearoa New Zealand history. Dr Vincent O’Malley begins I think it’s critically important that mātauranga Māori is incorporated in the education system as a part of this process of decolonizing the education system in a way. We really need to sort of unravel more than a century of the consequences of the marginalization of Māori within our national and local political framework and with our education system so that’s not an easy process. It will be difficult at times but I think it’s a very essential one. It’s also something that young people themselves are calling for. They don’t want a single, monocultural framework a way of engaging with knowledge. They have an ability to accept multiple perspectives on different things and I think that’s really important as well that we acknowledge rangatahi voices in this and their cause to understand this complexity. Throughout this webisode, we have heard from experts about the resources that are available to kaiako and how these can support you on this change journey. The supporting resources for this webisode, the Readiness Action Plan and resource list, are both avenues to continue exploring Mana ōrite mō te mātauranga Māori - Equal status for mātauranga Māori. The whakatauākī by Tā Apirana Ngata states: E tipu e rea, mō ngā rā o tōu ao; Ko ō ringa ki ngā rākau a te Pākehā Hei oranga mō tō tinana Grow forth seedling, for the days of your world In your hands are the tools of the Pākehā, For the physical well-being and sustenance of your body. We are all encouraged by these words to grow in our capabilities as kaiako, feeding ourselves with knowledge as we move in our future.
Te Reo Māori
Nau mai haere mai ki te kohinga hōtaka paetuku o Mana ōrite mō te mātauranga Māori Koia tēnei ko tētahi kete rauemi hei manaaki i te takatū o te rāngai mā te whakaako i ngā kaiako. Kua āta rongo mātou i ā koutou whakahau. E tōminatia ana ko ētahi rauemi ā-ringa nei mō te akomanga me ētahi anō kōrero tautoko mō runga i te Mana ōrite mō te mātauranga Māori. He wāhanga nui tō koutou e eke ai ngā whakahounga o te kaupapa, anā nei ko koutou tonu ngā kaiwhāngai i te mātauranga, ngā māngai iwi, ngā whānau o ngā ākonga Māori, huri noa i te motu. 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 te ara hou kei mua i te aroaro. Tēnā, haere mai, kia kotahi te hoe, ka tirohia e tātou te wāhanga whakahounga tuarua; mō runga i te Mana ōrite mō te mātauranga Māori. Nau mai rā ki te tuaiwa o ngā terenga e kīia nei ko “Tukua mai te kōrero, tukua mai kia rahi!” Kua puta tā koutou e tōmina nei, kia rahi ake ngā rauemi tautoko ki tēnei kaupapa. Ki tēnei terenga whārikitia ai ngā mōhiotanga o ngā mātanga, me pēhea rā ā rātou rauemi e āwhina i ngā kaiako me ngā kura kia eke ai te Mana ōrite mō te mātauranga Māori. Mā mātou hoki ētahi kupu āwhina e hora hei whakapakari i ngā kaiako ki tēnei kaupapa. Waiho mā te whakataukī nei tātou e ārahi. Hāpaitia te ara tika, pūmau ai te rangatiratanga mō ngā uri whakatipu Amohia ake te kura ururoa, te mana Māori me te rau whanake hei oranga mō ngā tini reanga. Tēnei a Kiritina Johnstone, tata nei te whā tekau tau a ia e whakapau werawera ana ki te ao mātauranga hei painga mō ngā ākonga Māori. Ko te eke panuku a te Māori tōna anō kaha. Ko tōna wawata, kia whakawhenuatia te reo Māori ki ngā wāhanga katoa o te rāngai mātauranga. Me huri ki te whakarongo ki āna kōrero me tana kaupapa toa, arā a Te Ahu o Te Reo Māori. ngā puoro Tēnā, kōrero mai mō Te Ahu o Te Reo Māori? Ka tīmata ngā kōrero a Kiritana Johnstone I whānau mai tēnei kaupapa i te moemoeā o Minita Davis. Ko tōna manako, kia whakawhenuatia te kōrerotia o te reo Māori ki te motu. Tāna e whai nei, ko ngā tamariki mokopuna e mau nā i a rātou ko tētahi ingoa Māori, ingoa tūpuna rānei ko tētahi ingoa whai kaupapa, ingoa wāhi tapu rānei o te whānau, me whakahuahua tika aua ingoa e ia tangata o te rāngai, ahakoa pēhea Inā nei, kua tō te rā ki te āhua o mua, kāore ngā ingoa e whakahuahua tikahia, kāore hoki e mārama ana ki te nui o aua ingoa. Ko Te Ahu o Te Reo Māori te kūaha hei tomo mā te ao mātauranga me ōna wāhanga katoa ki tētahi ara hou mō runga i te reo Māori. Ehara kau i te kōwhiringa. He mea kōkiri tēnei kaupapa e ngā whānau me ngā mātua. He maha ngā mātua e whai nei, ka tukuna ana ā rātou tamariki ki te kura ahakoa ko tēhea wāhanga o te ao mātauranga, me ako i te reo Māori. Me te aha, kua tahuri te Manatū o te Mātauranga ki te takahi ara hou e nehua ai te kōwhiringa ako i te reo Māori, engari, ka whakapuare noatia tētahi ara ako i te reo Māori hei whai mā ngā tamariki katoa Ehara i te mea, e manako ana ngā mātua katoa kia matatau ā rātou tamariki ki te reo Māori, otirā, me tika te whakahuahuatia o ngā ingoa Māori. Koia tēnā ko te moemoeā, ko te whai a Te Ahu o Te Reo Māori. Heoi anō, tō mātou hiahia, ko te reo e waia nei ngā tamariki i ō rātou hapori, kāinga hoki, kua whakakanohitia rātou i roto i ngā pūrākau e ākona ai, nā te mea, kua mōhio kē tātou, ka ako tētahi i te reo Māori, ka haere ngātahi ko ā tātou kōrero tuku iho nō konā i whāia ai ko aua pūrākau o tēnā takiwā, o tēnā takiwā kia mārama ai ki ngā kaiako o aua takiwā ngā kōrero ake, ngā whakapapa hoki o ō rātou hapori, kāinga e noho nei rātou. Ko te whai tēnā a Te Ahu o Te Reo. Ka mutu te kōrero a Kiritina Johnstone Kei a Alex Barnes hoki taua whai mō te reo Māori ki te ao mātauranga, he kaiako ia, he kaimahi hoki i raro i Te Ahu o Te Reo Māori ki te rohe o Waikato. Kia whakarongo ake tātou ki ana wheako me ngā hua kua puta i te kaupapa. ngā puoro, me ngā whiti kōrero Ki tāu e kite nei, tēnā, kōrerotia mai ngā hua kua puāwai i Te Ahu o Te Reo Māori. Ka tīmata ngā kōrero a Alex Barnes Tini ana ngā hua. Kei whea mai te whai wāhi atu a tēnei Pākehā whakapaipai kanohi ki roto i te kaupapa. E mīharo ana ki tāku nei titiro, ā-tangata nei, ko te tupu o te mōhio me te māia o te tangata Māori, o te tangata Tauiwi hoki ki a au, nā te taumata o te kāhui kaiako i tōia mai e Te Ahu o Te Reo Māori i pērā ai. Inā rā, nā te Korona-19 i whakawhiti ai ngā akoako ki te ipurangi Nō reira, kua heke ō mātou werawera ki te whakairo i tētahi taiao wānanga e ranea ai ngā tahataha ako katoa, me te mea nei, he pikinga auaha tēnei Arā, tā te kaupapa kawe i te tikanga me te reo mā te ara ipurangi, ahakoa tērā, kei te mau tonu te koiora me te kounga, ā, kei te whāngai hoki i te hinengaro o te tangata nā konā e koa nei te ngākau. Tērā ngā tini huarahi kē e whāia ana e ngā kaikōkiri kaupapa me ō rātou hapori, mā te ipurangi, mā te hui ā-tinana rānei e mau tonu ai ko te koiora o te tikanga me te reo. Ki a au, ko te puāwai o te tangata tāku i kite ai. Ko te heke hoki o roimata anō tāku i kite ai, koia anō tētahi āhua pēnei me ngā tauiwi, ka tau mai ki te kaupapa, ā, tērā ētahi, kaua te katoa, engari, kei te whakaaro, tēnā i tau mai ahau ki te ako i te takoto o te kupu, i te whānuitanga o te whanaungatanga, engari, he wā tōna, ka taka te kapa, he nui kē atu te kaupapa nei i ngā ‘i’ me ngā ‘ki’, ngā ‘a’ me ngā ‘o’ noa. He mea nui ērā te ako pepeha, engari, i mōhio rānei koe? Nō hea rawa te tangata kaikiri e huri kē i te mōhio ki te pepeha. E kore ētahi hua hou o te ao mātauranga e puāwai i te ako pepeha hei oranga mō te Māori. Ka mārama haere ō rātou whakaaro, kei roto te reo me ngā tikanga i tētahi taiao whakarauora, me tō rātou mārama anō, he mana tō rātou – he mana tō ngā kaiako ki te whakatō me te hauhake i te mātauranga Māori, i te Mana ōrite kia tupu, kia whanake, nō reira, koirā te whakamīharo ake ki Te Ahu o Te Reo te koa o te iwi, e ohorere pai ana i te kore mōhio, he whānui te ao Māori me tō rātou mōhio, he wāhanga ō rātou ki taua ao, ā, tērā tētahi hapori kōrero i te reo, nā te mea, e ai ki ngā rangahau, kei te pari tāharahara tonu te reo me ōna tikanga otirā, e ora ai, e puāwai ai te reo, me horapa te reo ora ki te mātotoru tāngata, kaua ki ngā kura anahe - kia horapa te reo kia māhorahora te reo ki roto i te kura, ā, ki roto i te hapori. Waihoki, ko te taura here i waenganui i ngā whānau me ngā kaiako, e tahuri mai ana ngā whānau ki te kaupapa kua kite nei mātou i ētahi huarahi pai e mahi tahi ai ngā kura me ngā hapori, āe mārika, ko te reo me ngā tikanga te kaupapa matua, ko te whakatupu i te tokomaha, i te māia o te rāngai whakaako otirā e te whānau, he nui ake te kaupapa i tērā. Ka mutu ngā kōrero a Alex Barnes Tēnā rawa atu kōrua i ō kōrua whakaaro rangatira. Mā te mārama ki te reo me tōna mana, ke rere noa te hinegaro tautoko kia tūhono atu ki te ao Māori me ōna tūāhuatanga. pēnei me te mātauranga Māori Mā te kaikōrero e whai ake nei tētahi anō tirohanga hei whakaatu mai, inā ka kōrerotia ngā rauemi mā ngā kaiako, ka ruku nei i te puna wānanga Mana ōrite mō te mātauranga Māori. ngā puoro He aha tō ngākau i oho ai kia oti i a koe ētahi rauemi? Ka tīmata ngā kōrero a Dr Mere Berryman He kaiako au i mua noa i ngā tau iwa tekau – mai anō, engari, ina tirohia e au ngā rangahau o nāianei rangi, tērā ētahi panonitanga, heoi anō, he takahi roa tonu kei mua i te aroaro I a au e kaiako ana, ko tāku i kite ai, i te whakahīhī ngā ākonga ki ō rātou tuakiri, ahakoa nō hea. Hoki ana a Mahara, ahakoa pēhea, Māori mai, Hāmoa mai, Pākehā mai, i tū whakahīhī rātou i ō rātou ake tuakiri. Engari rā, ka wehe ana rātou i te akomanga ki akomanga kē, ka kurukurua haeretia ō rātou ahurea, mēnā he Māori, putuputu ana te kurukurua atu, haere ake nei. Koia tāku i kite ai i te kura. I taua wā tonu, i a au e kaiako ana, koia tonu te āhua i pā ki aku tama. Nō reira, ka mutu taku mahi kaiako, ko au tērā i huri ki te rapu i te rongoā. Rapu kau noa ana au i te rongoā, me pēhea tā te kura manaaki i te ākonga Māori kia puāwai hei Māori tonu. Koia pū tāku i rapu ai e rongoā ai tēnei take. Anā, he tini ngā rongoā i kitea ai e au, waihoki, he tini anō ngā pātai i ara ake ki taua take tonu. Kāti, ko te ohonga tērā ōku ki ēnei mahi āku. Nā te mea hoki, mai anō, heke i ngā reanga tāngata ki a tātou, kāore tonu a Ngāi Māori i āta manaakitia e te pūnaha mātauranga nā wai rā, ka taka te kapa, ko au hoki, ā-kaiako nei taua pūnaha. Me te aha, ka tahuri kē au hei kairangahau, e rapu kē ana i ētahi huarahi ako e puāwai ai ngā rangatahi ahakoa Māori mai, Hāmoa mai, Pākehā mai. Kia whakautengia tō tēnā ahurea me ōna tikanga, tō tēnā ahurea me ōna tikanga e haere tahi nā me te ākonga, ko rātou tonu taku kaiwhakaohooho – ngā ākonga, ngā whānau, nā te mea, kāore anō tēnei take kia ea Ka mutu ngā kōrero a Mere Berryman ngā puoro Tēnā, kōrerohia mai ngā whakaaro o ngā kura me ngā kaiako i nanao ai i ō rauemi. Ka tīmata ngā kōrero a Dr Melanie Riwai-Couch Nō te tīmatanga o te tau rua mano, rua tekau mā rua te rauemi nei a Niho Taniwha i tāngia ai, ā, kua tīkina ake e ngā kura me ngā whakahaere, ko ētahi kei te aro ki te whānuitanga, ā, ko ētahi e aro kē ana ki ētahi upoko. Tētahi āhua e hiamo nei ahau, inā rā ko ngā Tumuaki kei te whai i te rauemi, ka tupu ō rātou mōhiotanga, kua huri rātou ki te āki i ō rātou kaiārahi tari, Kaihautū hoki ki te whai i te rauemi nei. Ko te mea pai ki a au, koia tēnā, ko mārama tahi, ko te reo tahi i a rātou, ko ēnei tira Tumuaki me ō rātou kura e wānanga tahi ana i ngā kaupapa mātauranga Māori me ngā momo tautoko mā ngā ākonga Māori. Ko te kōrero kua waihape mai ki a au, he rauemi tēnei e māmā noa ana te tiki atu, te whakamahi hoki. Ko te tūāpapa o Niho Taniwha, whakamahia ai e tātou ngā pūrākau, kōrero hoki mai i ngā ākonga, i ngā whanau, i ngā māngai iwi hoki Nā reira, he mea nui kua rongo ā-taringa au i ngā kōrero ake a ētahi, ā rātou wheako hoki, he āwhina kei reira mā tātou katoa ki ōku whakaaro, ā-tangata nei, ka tūhono te tangata ki ngā pūrākau a tangata kē, nō reira, he āwhina nui kei reira e mārama ake ai te tangata ki ētahi whakaaro hou, kaupapa hou hoki hei whai mā rātou. Ka mutu ngā kōrero a Dr Melanie Riwai-Couch ngā puoro Ka pēhea rā e māmā ake ai te whakatinanatia o ō rauemi ki te akomanga? Ka tīmata ngā kōrero a Dr Angus MacFarlane E toru ngā kaupapa matua ki a au. Tuatahi, ko te tautoko a ngā kaiārahi. He wāhi nui tō ngā kaiārahi, mēnā ka tautoko ā-matatika, ā-hinengaro, ā-ahurea rātou, tērā rānei e roha ngā parirau o te kaupapa. Tuarua, ko te wānanga. Ko te tira, mā rātou te kaupapa, inā rā, ngā kaiārahi, ngā kaiako, ngā kaihautū, ngā kaiako RTLB, ngā mātanga whanonga ēnei tāngata katoa, me wānanga tahi, me mārama tahi. Me pēhea te whakauru i ngā wāhanga o te puka e kī nei ngā kaituhi, nā rātou ngā rauemi? Tuatoru, me whai ko tētahi pūnaha, ko tētahi hanga. Ko tā mātou akiaki, me aru ngā kura i tētahi whāinga. Ka hua i a rātou he urupare, ka taka ai ko tētahi ara whai. Kāti, ko tētahi whāinga pea hei tauira noa, ko te hāpai i ngā tikanga tērā hei aru mā te kura, mā te tira, mā te akomanga, mā te puna kōhungahunga. Koia ko tētahi whāinga papai. Te wāhanga tuarua – wānangatia te rongoā. Tēnā pea, ko tētahi o ēnei rauemi te rongoā. Ko te Tīrewa Hikairo – Puna Kōhungahunga, te Tīrewa Hikairo – Kura Tuatahi, te Tīrewa Hikairo mō te Kura Tuarua mō te Mātauranga Matua rānei. Ahakoa he aha. Ka mutu ngā kōrero a Dr Angus Macfarlane Mā te mōhio me te whakamahi i ngā rauemi tōtika e puāwai ai te mana ōrite mō te mātauranga Māori. Whakahirahira ana ēnei kōrero, engari, mātua rā, ka taea te whakahīkoi atu – ka mihi. Mēnā rānei he āwhina ki te taha whakaako, ki te taha hītōria, nanaohia ngā puna rauemi a ngā kaikōrero o te rangi nei hei āwhina i a tātou ka raru i ōna wā. Ko ngā kaikōrero te whai ake nei, e hia tau e tukua nei ō rāua kaha ki ā tātou hītōria – he rangahau, he whakarongo, he whakakōrero i ō tātou hītōria. ngā puoro me ngā whiti kōrero Tēnā, kōrero mai mō te hira o te mōhio ki ō tātou hītōria tūturu. Ka tīmata ngā kōrero a Richard Crawford Whakahirahira ana ki tō mātou kura, ki tō mātou kāhui, me ako i ngā hītōria tūturu. Māku, ā-mana whenua nei ōku whakaaro hei whakamārama mō tēnei rohe, nō reira, he mea nui me ako i aua hītōria, i aua kōrero ake. Kotahi noa iho te huarahi e ako ai i aua hītōria, ko te haere ki te pū o te tumu kōrero, koia tēnā ko te mana whenua, ko Ngāti Wairere tēnā, e hīkaka ana mātou kia mahi ngātahi me rātou. Ko te tuitui i te taura here kia whai wāhi ai mātou ki ā rātou kōrero tūpuna nō mātou te waimarie i aua kōrero marihi, ā, e wātea ana hei nanao ake mā te tangata i te pae tukutuku e hangaia nei. Anā, ko te mahi mā ngā kura, me kimi huarahi rātou kia tūhono ai rātou ki ngā mana whenua o ngā rohe, mēnā kāore anō te taura whiri kia herea ki ngā mana whenua, me mātua whai nā te mea, whakahirahira ana me kaua e ako i te hītōria ruku pāpaku o Aotearoa e karangatia nei ko ngā hītōria o Aotearoa, pai noa, engari, me ruku hōhonu i ngā puna hītōria o ngā rohe ake me ako i ngā kōrero tūturu o ngā kaupapa nui o aua rohe, anā, ka tirohia Te Tiriti o Waitangi, kua mārama te titiro, i pēhea ngā tūāhua mō Ngāti Wairere? I konā, e hiamo ana, e hiahira ana kia ākona ngā hītōria tūturu. He aha ngā akoako ka puta ki a tātou i ngā hītōria o Ngāti Wairere pēnei me ngā riri whenua me ōna whiu ki te mātauranga? Mō tērā kaupapa, ko te mea kē, me whakarongo ki ō rātou whakaaro mō aua kaupapa nunui, puta noa i te motu. Hei tauira noa, tirohia ngā pakanga o Aotearoa, kua huaina e ētahi ko ngā riri whenua inā rā a Rangiriri, a Ōrākau, tēnā…me ako i ngā kōrero a Ngāti Wairere. Pēhea ō rātou whakaaro ki ērā tūāhutanga, he aha ngā whiu i pā ki ō rātou wairua. Ana tirohia Ngā mahi tāhae whenua me te raupatu. Ahakoa, kua mōhio tātou, te nui o ngā whenua o Waikato Tainui i tāhaetia, engari, i pēhea rā ngā iwi o aua whenua, me ako i ngā kōrero a Ngāti Wairere, whakahirahira ana. Me Ngāti Māhanga, Ngāti Hauā hoki, ahakoa rerekē ā rātou kōrero, he rite tahi, nō reira, ki a au, me whai wāhi mai rātou me ngā kōrero tūpuna o aua rohe me mātua whai wāhi mai ngā kōrero tūturu, ngā whakaaro o te mana whenua. He mea nui ki a mātou. Ka nui te hiamo o te kura me taku mōhio, tērā ētahi atu kura e hīkoi ana hoki i tēnei huarahi koia i manahau ai ki tēnei hīkoi, ki tēnei wā e kaiako nei tātou. Ka mutu ngā kōrero a Richard Crawford Ko te hirahira o te mārama ki ngā hītōria o Aotearoa te kaupapa o te kōrero a Dr. Vincent O’Malley, ka piri mai i te rangi nei. Ko ia te kaituhi o te pukapuka “The New Zealand Wars: Ngā Pakanga o Aotearoa”, māna ētahi kupu āwhina hei tuari mai me pēhea tā te rāngai whakakori i ana rauemi ki te akomanga, ki ngā momo hōtaka akoako hoki. ngā puoro Horahia mai ō whakaaro mō te hirahira o te whai me te tuari i ngā hītōria o Aotearoa. Ka tīmata ngā kōrero a Dr Vincent O’Malley Mōku nei, mātua rā, me uru te mātauranga Māori ki te pūnaha mātauranga hei rākau wewete i ngā aupēhitanga o te ao mātauranga. Me mātua whakatikatika i whakawhiu, neke atu i te rautau te roa, i pā kinotia ai te iwi Māori, i roto i ngā kaupapa tōrangapū ā-motu me te ao mātauranga ehara i te huarahi māmā. Kei reira ōna uauatanga, engari, he hīkoi e kore e taea te karo. Koia hoki tētahi kaupapa nui e hiahiatia nei e te rangatahi kia whāia. Kāore rātou e hiahia nei ki tētahi tīrewa ara kotahi noa ki te mātauranga. Ka taea e rātou ētahi ara kanorau te whai i te wā kotahi, ā, he wāhanga nui tō te rangatahi, me whai wāhi mai te reo o te rangatahi ki tēnei kaupapa kia mārama ai ki a rātou tēnei take uaua. I tēnei rerenga, kua rongo ā-taringa i ngā mātanga me ā rātou rauemi hei tautoko i ngā kaiako ki tēnei hīkoi hou. Ko ngā rauemi tautoko mō tēnei terenga, koia ko te Mahere Takatū me tōna rārangi matatiki, tēnā, nanaohia ake hei āwhinatanga ki tēnei hīkoi e pā ana ki te Mana ōrite mō te mātauranga Māori. Kia tīkina ake te whakatauākī a Tā Apiranga Ngata: E tipu e rea, mō ngā rā o tōu ao; Ko ō ringa ki ngā rākau a te Pākehā Hei oranga mō tō tinana E tipu e rea, mō ngā rā o tōu ao; Ko ō ringa ki ngā rākau a te Pākehā Hei oranga mō tō tinana E tairanga ana ō tātou ngākau kia whakatupuria e tātou kaiako mā, tō tātou kaha, ka kai i te miro o te mātauranga, ka kōkiri ki tua.
[ Audio Resource ]
- Title: Podcast 9 – Tell me more: a collection of resources
- Description: Support your learning from Webisode 9 with this supplementary resource
- Audio File Type: mp3
- Audio File Size: 20MB
- Audio URL: https://ncea-live-3-storagestack-53q-assetstorages3bucket-2o21xte0r81u.s3.amazonaws.com/s3fs-public/2022-11/Ep%209_Audio_0.mp3?VersionId=4tLXJTjvsDLCYnwDeXcUgDE7D9p9gg7r
- Transcript: English Nau mai haere mai ki te kohinga hōtaka paetuku o Mana ōrite mō te mātauranga Māori - Equal status for mātauranga Māori. This is a package of tools designed to support sector readiness by educating the educators. We’ve heard what you’ve said. You want: practical applications for the classroom and more kōrero around ‘Mana ōrite mō te mātauranga Māori - Equal status for mātauranga Māori’. You
Audio Description: Support your learning from Webisode 9 with this supplementary resource
Audio Transcript: English Nau mai haere mai ki te kohinga hōtaka paetuku o Mana ōrite mō te mātauranga Māori - Equal status for mātauranga Māori. This is a package of tools designed to support sector readiness by educating the educators. We’ve heard what you’ve said. You want: practical applications for the classroom and more kōrero around ‘Mana ōrite mō te mātauranga Māori - Equal status for mātauranga Māori’. You
English
Nau mai haere mai ki te kohinga hōtaka paetuku o Mana ōrite mō te mātauranga Māori - Equal status for mātauranga Māori. This is a package of tools designed to support sector readiness by educating the educators. We’ve heard what you’ve said. You want: practical applications for the classroom and more kōrero around ‘Mana ōrite mō te mātauranga Māori - Equal status for mātauranga Māori’. You, as valued educators, iwi representatives and whānau members of ākonga Māori across the country, are key to the success of this kaupapa and the implementation of this change. 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. So, haere mai, come along with us as we unpack the second change priority; Mana ōrite mō te mātauranga Māori - Equal status for mātauranga Māori—Māori knowledge concepts. Welcome to the ninth webisode in the web series entitled “Tell me more! Give me more!” You’ve shared with us your desire for more resources in mātauranga Māori space. Now, in this webisode, we will hear from experts and share how their resources can support kaiako and kura to ensure Mana ōrite mō te mātauranga Māori - Equal status for mātauranga Māori is prioritised. We will also provide resource suggestions to grow kaiako in this space. The whakataukī here can provide guidance and can help to guide us. Hāpaitia te ara tika, pūmau ai te rangatiratanga mō ngā uri whakatipu Foster the pathway of knowledge to strength, independence and growth for future generations. Working in the education sector for nearly four decades, Kiritina Johnstone has spent her life’s work for the betterment of all ākonga Māori. To see Māori experiencing success as Māori, has been her motivation. Her vision is to see the use of te reo Māori normalised and embedded in all facets of our sector. Let’s listen to her korero on this goal and her successful kaupapa, Te Ahu o Te Reo Māori. music playing Can you give us an overview of the Te Ahu o Te Reo Māori programme? Kiritina Johnstone begins Te Ahu o Te Reo Māori was born out of the dream from our Minister, Minister Davis. Where he wanted to normalize the use of te reo Māori. He wanted to make sure that every single one of our tamariki and our mokopuna who carry names that are in te reo Māori be they of their tūpuna or of an event or place that’s of significance to their whānau, he wanted to make sure that those names were pronounced properly by every single person in our system And so it’s no longer acceptable that their names aren’t not only pronounced correctly but aren’t understood about how important they are. So Te Ahu o Te Reo Māori is the doorway into changing our education system and the way the system thinks about te reo Māori. It’s no longer an option. This is something that has been driven by the demand of whānau and parents. So we’ve had lots of parents who have expected when they put their children into education no matter what part of the education system, they expect them to be able to learn te reo Māori. That demand has driven us in the Ministry of Education to have to think differently about how you move it away from being an option to being something that all parents are expecting their children to have the opportunity to learn Not all parents expect their children to be fluent speakers of te reo Māori but when they see the names that are written in te reo Māori they want them to be able to say them correctly. That’s the dream, that’s the vision of te ahu o te reo. Also in there we wanted to make sure that they language that they were exposed to reflected the community that they live in that the stories that are shared as most of us know when you learn te reo Māori, you learn about the stories that connect to our language as well and so we wanted to make sure that those stories that the teachers heard and the teachers learnt about that participate in the programme are also reflective of the community that they live in, work in and whakapapa to themselves. So, that’s the vision of Te Ahu o Te Reo. Kiritina Johnstone ends Educator, Alex Barnes, shares a similar vision for te reo Māori in education. He is part of the delivery team for Te Ahu o Te Reo Māori in the Waikato region. Let’s hear now about his experience and the positive outcomes from the programme. music playing, chatter in the background So, what benefit have you seen on the ground from those participating in Te Ahu o Te Reo Māori? Alex Barnes begins The benefits have been huge. It’s been awesome to be a part of the programme as one of the token Pākehā. Um so it’s been awesome to see at an individual level, Māori and non-Māori grow in their understanding, grow in their confidence and I would put that down to the calibre of teachers that Te Ahu o Te Reo Māori has attracted. So, as we know with the Covid-19 plague people have been learning online a lot So lots of effort has gone into curating an online learning environment where there’s this delicate balance and it’s almost like another step of innovation how the programme has expressed tikanga and te reo in an online environment that still holds a vibrancy, still holds a wow factor, and grows peoples learning and understanding so that’s been really exciting to see. The different ways in which each programme provider works with their local communities either online or face to face to keep the vibrancy of tikanga and te reo Māori alive. So in an individual level I’ve just seen people grow, I’ve seen people cry and that’s the other thing right like particularly non-Māori, my non-Māori peeps, they come into the programme and some of them not all of them some of them come in and think okay I’m gonna learn about the grammar, and learn about what whanaungatanga means and what they realise is that actually much bigger than i’s and ki’s and a’s and o’s. That’s important and learning your pepeha is important but guess what? Learning your pepeha isn’t going to change racists. Learning your pepeha is not going to change crappy outcomes of our education system for many Māori. So what they realise is that reo and tikanga is part of again a wider eco-system of Māori revitalisation and seeing that they have place of power – these teachers have place and power in ensuring that again Māori knowledges, Mana ōrite is expressed and given the place to thrive so that’s what I’ve loved about seeing Te Ahu o te reo take flight is people just going wow I didn’t realise there was this whole other world out there and actually I have a role to play and so as part of that there’s a community of speakers and because we know that, research has told us that te reo and tikanga Māori are still threatened, still endangered and for it to thrive and to grow we need it to be not just in schools, we need it to be a living language used in the community – kia horapa te reo kia māhorahora te reo ki roto i te kura, ā, ki roto i te hapori. So, it’s also that connection between whānau and teachers as whānau have been coming onboard with the programme we’re seeing some really cool ways of partnering between schools and local communities so yes it’s about te reo and tikanga Māori and growing the capacity, confidence of the teaching profession and now whānau, but it’s kinda, it’s been bigger than that. Alex Barnes ends Tēnā rawa atu kōrua i ō kōrua whakaaro rangatira. Now having an appreciation of te reo and its importance unconsciously supports us to connect with and better understand te ao Māori and its knowledge constructs. i.e. mātauranga Māori. Our next guest can provide us with further insight into the resources available to kaiako as they grow their knowledge of Mana ōrite mō te mātauranga Māori - Equal status for mātauranga Māori. music playing What was your inspiration for writing and publishing your resources? Dr Mere Berryman begins As a teacher, and this goes right back to the 90’s – it’s a long way back but from the research today I see that somethings have changed but we still have a long way to go As a teacher what I was seeing is that students that were in my classroom were proud to be whoever they were. I remember you know whoever they were as iwi, as Māori, as Samoan, as Pākehā, they were proud to be who they were. But as soon as they went out the door of the classroom into other classrooms then they were, their culture if they were Māori was being chipped away at, chipped away at, chipped away at. That was my experience at school. And at the same time as I was teaching that was also the experiences of my sons. So I guess when I left school as a teacher I was looking for an answer. I was looking for the answer of how schooling can be a more effective place for ākonga Māori to be Māori. I was looking for solutions to that answer. And what I found is I found a whole lot of answers, but I found out a whole lot of other questions around that same problem. So for me that’s my inspiration to do that work that I do. It’s because intergenerationally Māori have been poorly served by the formal education system and I found that I had become part of that system as an educator. So I wanted to become a researcher who could try ideas out so that these amazing young people whether they were Māori, whether they were Samoan, whether they were Pākehā were being educated in a much more affirmative manner. In a manner which respected their cultural toolkit what they bought into the classroom and they continue to be my inspiration – students, learners, whānau because we aren’t there yet. Dr Mere Berryman ends music playing Can you share any feedback you have received from kura and kaiako who have used your resources? Dr Melanie Riwai-Couch begins The Niho Taniwha was published and launched at the start of 2022 so the schools and organisations who’ve been working with Niho Taniwha to date, some are working through the resource, some are working through specific chapters. What’s really exciting is the Principal’s and Tumuaki who are engaging with the resource and as their understanding increases, they are having their heads of departments or other Kaihautū in their settings working with the resource. What I really, really like is the shared understanding, the shared language that these groups of Principals and kura are able to have when they’re discussing particular kaupapa around mātauranga Māori and around supporting ākonga Māori. The feedback that I’ve had is that it’s very accessible, it’s very usable. The whole premise of Niho Taniwha is that we use narratives and kōrero from ākonga and whānau, from iwi representatives as well And so I think, really being able to hear impact stories and experiences from different individuals is really helpful for people I think as humans, as people we relate to peoples stories so those narratives have been really helpful for people to understand concepts, principles and to then help motivate them to try new things. Dr Melanie Riwai-Couch ends. music playing What’s the easiest way to implement kaupapa from your resources into the classroom? Dr Angus MacFarlane begins I think there are three main factors. First one is support from leaders. School leaders play a huge part and when they invest morally and intellectually and culturally then the resources have a better chance of spreading their wings as it were. The other one is wānanga. The people concerned i.e. the leaders and the teachers and the syndicate leaders, RTLB resource teachers and learning behaviour specialist teachers across the board they have to understand and wānanga it. How shall we introduce these phases of the book as proposed by the authors? And the last one is have a system, a structure. So we propose that schools adopt a goal. They consider a response and they generate a process. So, adopt a goal might be simply for our kura, for our syndicate, for our classroom for our early childhood centre to become more culturally responsive. That’s a good goal to have. The second part – consider a response. And the response might be one of these resources. The Hikairo Schema – Early Childhood, the Hikairo Schema – Primary or the Hikairo Schema for Secondary or for Tertiary. Whatever it may be. Dr Angus Macfarlane ends Finding and using suitable resources will help us on our journey to realising mana ōrite mō te mātauranga Māori. This korero was invaluable but most importantly, practical - so thank you. Whether it’s a pedagogical whakaaro you need or to further your historical understanding, our guests today have a wealth of knowledge and tangible resources that we can refer to when we get stuck. Our next guests have spent their lives in the service of our history—researching, listening to and re-telling our stories. music playing, chatter in the background Please share your whakaaro on the importance of knowing our real history. Richard Crawford begins It’s critical for us as a school, as a kāhui ako that we learn and we know what you call the real history. I’m just going to interpret as the history of the mana whenua in our area so it’s critical that we learn that history that we know those narratives. And the only way we can know those narratives and therefore teach those narratives is to get those narratives from the source the source is the mana whenua, it’s Ngāti Wairere so we’re excited about the project that we’re on. Building the relationships that we’re building with them so they can share their narratives with us which they have we’re so fortunate to be able to have those gifts to us and people can access them on the website we’re developing. What that means to other schools of course is that they need to find ways to develop those relationships with their mana whenua so if they haven’t already that they can be able to get those so it’s really critical so it’s not having a sanitized in general New Zealand history I know we call it Aotearoa histories and that’s ok but we need to drill down whatever area we’re in we need to drill down to find what the actual story was for those particular events so when we look at Te Tiriti o Waitangi you know what was it like for Ngāti Wairere? So yeah really excited, really critical about the real history and the importance of that. What lessons can we learn from the history of Ngāti Wairere i.e. the land wards and the impact they had on education? So on that you know it’s about more learning about their perspectives of significant events that have happened nationally. So for example you look at the New Zealand wars, some call them the land wars you know what happened at Rangiriri, Ōrākau so looking at the … learn about the perspectives of Ngāti Wairere. So how did they see, all of those experiences, how did they feel. When we look at the land confiscations and the raupatu. Ok yeah we know that Waikato Tainui lost a lot of land but how was it experienced by the people and if we can find that information for Ngāti Wairere it’s critical As the same Māhanga, as the same Ngāti Hauā, you know they’ll all have different, well similar but different and I believe that we need to give mana and really to those areas by actually finding out the true stories, the real stories shall we say from mana whenua. And so that’s critical for us. We’re excited as a school and I know that other schools are really well down that track too so you know it’s an exciting place, it’s an exciting era that we’re living through as educators. Richard Crawford ends The importance of acknowledging and understanding Aotearoa/New Zealand histories is the focus of Dr. Vincent O’Malley’s kōrero with us today. The author of “The New Zealand Wars: Ngā Pakanga o Aotearoa”, Dr. O’Malley will share tips on how our sector workforce might utilise his resources in their teaching and learning programmes. music playing Share your thoughts on the importance of learning and sharing knowledge of Aotearoa New Zealand history. Dr Vincent O’Malley begins I think it’s critically important that mātauranga Māori is incorporated in the education system as a part of this process of decolonizing the education system in a way. We really need to sort of unravel more than a century of the consequences of the marginalization of Māori within our national and local political framework and with our education system so that’s not an easy process. It will be difficult at times but I think it’s a very essential one. It’s also something that young people themselves are calling for. They don’t want a single, monocultural framework a way of engaging with knowledge. They have an ability to accept multiple perspectives on different things and I think that’s really important as well that we acknowledge rangatahi voices in this and their cause to understand this complexity. Throughout this webisode, we have heard from experts about the resources that are available to kaiako and how these can support you on this change journey. The supporting resources for this webisode, the Readiness Action Plan and resource list, are both avenues to continue exploring Mana ōrite mō te mātauranga Māori - Equal status for mātauranga Māori. The whakatauākī by Tā Apirana Ngata states: E tipu e rea, mō ngā rā o tōu ao; Ko ō ringa ki ngā rākau a te Pākehā Hei oranga mō tō tinana Grow forth seedling, for the days of your world In your hands are the tools of the Pākehā, For the physical well-being and sustenance of your body. We are all encouraged by these words to grow in our capabilities as kaiako, feeding ourselves with knowledge as we move in our future.
Te Reo Māori
Nau mai haere mai ki te kohinga hōtaka paetuku o Mana ōrite mō te mātauranga Māori Koia tēnei ko tētahi kete rauemi hei manaaki i te takatū o te rāngai mā te whakaako i ngā kaiako. Kua āta rongo mātou i ā koutou whakahau. E tōminatia ana ko ētahi rauemi ā-ringa nei mō te akomanga me ētahi anō kōrero tautoko mō runga i te Mana ōrite mō te mātauranga Māori. He wāhanga nui tō koutou e eke ai ngā whakahounga o te kaupapa, anā nei ko koutou tonu ngā kaiwhāngai i te mātauranga, ngā māngai iwi, ngā whānau o ngā ākonga Māori, huri noa i te motu. 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 te ara hou kei mua i te aroaro. Tēnā, haere mai, kia kotahi te hoe, ka tirohia e tātou te wāhanga whakahounga tuarua; mō runga i te Mana ōrite mō te mātauranga Māori. Nau mai rā ki te tuaiwa o ngā terenga e kīia nei ko “Tukua mai te kōrero, tukua mai kia rahi!” Kua puta tā koutou e tōmina nei, kia rahi ake ngā rauemi tautoko ki tēnei kaupapa. Ki tēnei terenga whārikitia ai ngā mōhiotanga o ngā mātanga, me pēhea rā ā rātou rauemi e āwhina i ngā kaiako me ngā kura kia eke ai te Mana ōrite mō te mātauranga Māori. Mā mātou hoki ētahi kupu āwhina e hora hei whakapakari i ngā kaiako ki tēnei kaupapa. Waiho mā te whakataukī nei tātou e ārahi. Hāpaitia te ara tika, pūmau ai te rangatiratanga mō ngā uri whakatipu Amohia ake te kura ururoa, te mana Māori me te rau whanake hei oranga mō ngā tini reanga. Tēnei a Kiritina Johnstone, tata nei te whā tekau tau a ia e whakapau werawera ana ki te ao mātauranga hei painga mō ngā ākonga Māori. Ko te eke panuku a te Māori tōna anō kaha. Ko tōna wawata, kia whakawhenuatia te reo Māori ki ngā wāhanga katoa o te rāngai mātauranga. Me huri ki te whakarongo ki āna kōrero me tana kaupapa toa, arā a Te Ahu o Te Reo Māori. ngā puoro Tēnā, kōrero mai mō Te Ahu o Te Reo Māori? Ka tīmata ngā kōrero a Kiritana Johnstone I whānau mai tēnei kaupapa i te moemoeā o Minita Davis. Ko tōna manako, kia whakawhenuatia te kōrerotia o te reo Māori ki te motu. Tāna e whai nei, ko ngā tamariki mokopuna e mau nā i a rātou ko tētahi ingoa Māori, ingoa tūpuna rānei ko tētahi ingoa whai kaupapa, ingoa wāhi tapu rānei o te whānau, me whakahuahua tika aua ingoa e ia tangata o te rāngai, ahakoa pēhea Inā nei, kua tō te rā ki te āhua o mua, kāore ngā ingoa e whakahuahua tikahia, kāore hoki e mārama ana ki te nui o aua ingoa. Ko Te Ahu o Te Reo Māori te kūaha hei tomo mā te ao mātauranga me ōna wāhanga katoa ki tētahi ara hou mō runga i te reo Māori. Ehara kau i te kōwhiringa. He mea kōkiri tēnei kaupapa e ngā whānau me ngā mātua. He maha ngā mātua e whai nei, ka tukuna ana ā rātou tamariki ki te kura ahakoa ko tēhea wāhanga o te ao mātauranga, me ako i te reo Māori. Me te aha, kua tahuri te Manatū o te Mātauranga ki te takahi ara hou e nehua ai te kōwhiringa ako i te reo Māori, engari, ka whakapuare noatia tētahi ara ako i te reo Māori hei whai mā ngā tamariki katoa Ehara i te mea, e manako ana ngā mātua katoa kia matatau ā rātou tamariki ki te reo Māori, otirā, me tika te whakahuahuatia o ngā ingoa Māori. Koia tēnā ko te moemoeā, ko te whai a Te Ahu o Te Reo Māori. Heoi anō, tō mātou hiahia, ko te reo e waia nei ngā tamariki i ō rātou hapori, kāinga hoki, kua whakakanohitia rātou i roto i ngā pūrākau e ākona ai, nā te mea, kua mōhio kē tātou, ka ako tētahi i te reo Māori, ka haere ngātahi ko ā tātou kōrero tuku iho nō konā i whāia ai ko aua pūrākau o tēnā takiwā, o tēnā takiwā kia mārama ai ki ngā kaiako o aua takiwā ngā kōrero ake, ngā whakapapa hoki o ō rātou hapori, kāinga e noho nei rātou. Ko te whai tēnā a Te Ahu o Te Reo. Ka mutu te kōrero a Kiritina Johnstone Kei a Alex Barnes hoki taua whai mō te reo Māori ki te ao mātauranga, he kaiako ia, he kaimahi hoki i raro i Te Ahu o Te Reo Māori ki te rohe o Waikato. Kia whakarongo ake tātou ki ana wheako me ngā hua kua puta i te kaupapa. ngā puoro, me ngā whiti kōrero Ki tāu e kite nei, tēnā, kōrerotia mai ngā hua kua puāwai i Te Ahu o Te Reo Māori. Ka tīmata ngā kōrero a Alex Barnes Tini ana ngā hua. Kei whea mai te whai wāhi atu a tēnei Pākehā whakapaipai kanohi ki roto i te kaupapa. E mīharo ana ki tāku nei titiro, ā-tangata nei, ko te tupu o te mōhio me te māia o te tangata Māori, o te tangata Tauiwi hoki ki a au, nā te taumata o te kāhui kaiako i tōia mai e Te Ahu o Te Reo Māori i pērā ai. Inā rā, nā te Korona-19 i whakawhiti ai ngā akoako ki te ipurangi Nō reira, kua heke ō mātou werawera ki te whakairo i tētahi taiao wānanga e ranea ai ngā tahataha ako katoa, me te mea nei, he pikinga auaha tēnei Arā, tā te kaupapa kawe i te tikanga me te reo mā te ara ipurangi, ahakoa tērā, kei te mau tonu te koiora me te kounga, ā, kei te whāngai hoki i te hinengaro o te tangata nā konā e koa nei te ngākau. Tērā ngā tini huarahi kē e whāia ana e ngā kaikōkiri kaupapa me ō rātou hapori, mā te ipurangi, mā te hui ā-tinana rānei e mau tonu ai ko te koiora o te tikanga me te reo. Ki a au, ko te puāwai o te tangata tāku i kite ai. Ko te heke hoki o roimata anō tāku i kite ai, koia anō tētahi āhua pēnei me ngā tauiwi, ka tau mai ki te kaupapa, ā, tērā ētahi, kaua te katoa, engari, kei te whakaaro, tēnā i tau mai ahau ki te ako i te takoto o te kupu, i te whānuitanga o te whanaungatanga, engari, he wā tōna, ka taka te kapa, he nui kē atu te kaupapa nei i ngā ‘i’ me ngā ‘ki’, ngā ‘a’ me ngā ‘o’ noa. He mea nui ērā te ako pepeha, engari, i mōhio rānei koe? Nō hea rawa te tangata kaikiri e huri kē i te mōhio ki te pepeha. E kore ētahi hua hou o te ao mātauranga e puāwai i te ako pepeha hei oranga mō te Māori. Ka mārama haere ō rātou whakaaro, kei roto te reo me ngā tikanga i tētahi taiao whakarauora, me tō rātou mārama anō, he mana tō rātou – he mana tō ngā kaiako ki te whakatō me te hauhake i te mātauranga Māori, i te Mana ōrite kia tupu, kia whanake, nō reira, koirā te whakamīharo ake ki Te Ahu o Te Reo te koa o te iwi, e ohorere pai ana i te kore mōhio, he whānui te ao Māori me tō rātou mōhio, he wāhanga ō rātou ki taua ao, ā, tērā tētahi hapori kōrero i te reo, nā te mea, e ai ki ngā rangahau, kei te pari tāharahara tonu te reo me ōna tikanga otirā, e ora ai, e puāwai ai te reo, me horapa te reo ora ki te mātotoru tāngata, kaua ki ngā kura anahe - kia horapa te reo kia māhorahora te reo ki roto i te kura, ā, ki roto i te hapori. Waihoki, ko te taura here i waenganui i ngā whānau me ngā kaiako, e tahuri mai ana ngā whānau ki te kaupapa kua kite nei mātou i ētahi huarahi pai e mahi tahi ai ngā kura me ngā hapori, āe mārika, ko te reo me ngā tikanga te kaupapa matua, ko te whakatupu i te tokomaha, i te māia o te rāngai whakaako otirā e te whānau, he nui ake te kaupapa i tērā. Ka mutu ngā kōrero a Alex Barnes Tēnā rawa atu kōrua i ō kōrua whakaaro rangatira. Mā te mārama ki te reo me tōna mana, ke rere noa te hinegaro tautoko kia tūhono atu ki te ao Māori me ōna tūāhuatanga. pēnei me te mātauranga Māori Mā te kaikōrero e whai ake nei tētahi anō tirohanga hei whakaatu mai, inā ka kōrerotia ngā rauemi mā ngā kaiako, ka ruku nei i te puna wānanga Mana ōrite mō te mātauranga Māori. ngā puoro He aha tō ngākau i oho ai kia oti i a koe ētahi rauemi? Ka tīmata ngā kōrero a Dr Mere Berryman He kaiako au i mua noa i ngā tau iwa tekau – mai anō, engari, ina tirohia e au ngā rangahau o nāianei rangi, tērā ētahi panonitanga, heoi anō, he takahi roa tonu kei mua i te aroaro I a au e kaiako ana, ko tāku i kite ai, i te whakahīhī ngā ākonga ki ō rātou tuakiri, ahakoa nō hea. Hoki ana a Mahara, ahakoa pēhea, Māori mai, Hāmoa mai, Pākehā mai, i tū whakahīhī rātou i ō rātou ake tuakiri. Engari rā, ka wehe ana rātou i te akomanga ki akomanga kē, ka kurukurua haeretia ō rātou ahurea, mēnā he Māori, putuputu ana te kurukurua atu, haere ake nei. Koia tāku i kite ai i te kura. I taua wā tonu, i a au e kaiako ana, koia tonu te āhua i pā ki aku tama. Nō reira, ka mutu taku mahi kaiako, ko au tērā i huri ki te rapu i te rongoā. Rapu kau noa ana au i te rongoā, me pēhea tā te kura manaaki i te ākonga Māori kia puāwai hei Māori tonu. Koia pū tāku i rapu ai e rongoā ai tēnei take. Anā, he tini ngā rongoā i kitea ai e au, waihoki, he tini anō ngā pātai i ara ake ki taua take tonu. Kāti, ko te ohonga tērā ōku ki ēnei mahi āku. Nā te mea hoki, mai anō, heke i ngā reanga tāngata ki a tātou, kāore tonu a Ngāi Māori i āta manaakitia e te pūnaha mātauranga nā wai rā, ka taka te kapa, ko au hoki, ā-kaiako nei taua pūnaha. Me te aha, ka tahuri kē au hei kairangahau, e rapu kē ana i ētahi huarahi ako e puāwai ai ngā rangatahi ahakoa Māori mai, Hāmoa mai, Pākehā mai. Kia whakautengia tō tēnā ahurea me ōna tikanga, tō tēnā ahurea me ōna tikanga e haere tahi nā me te ākonga, ko rātou tonu taku kaiwhakaohooho – ngā ākonga, ngā whānau, nā te mea, kāore anō tēnei take kia ea Ka mutu ngā kōrero a Mere Berryman ngā puoro Tēnā, kōrerohia mai ngā whakaaro o ngā kura me ngā kaiako i nanao ai i ō rauemi. Ka tīmata ngā kōrero a Dr Melanie Riwai-Couch Nō te tīmatanga o te tau rua mano, rua tekau mā rua te rauemi nei a Niho Taniwha i tāngia ai, ā, kua tīkina ake e ngā kura me ngā whakahaere, ko ētahi kei te aro ki te whānuitanga, ā, ko ētahi e aro kē ana ki ētahi upoko. Tētahi āhua e hiamo nei ahau, inā rā ko ngā Tumuaki kei te whai i te rauemi, ka tupu ō rātou mōhiotanga, kua huri rātou ki te āki i ō rātou kaiārahi tari, Kaihautū hoki ki te whai i te rauemi nei. Ko te mea pai ki a au, koia tēnā, ko mārama tahi, ko te reo tahi i a rātou, ko ēnei tira Tumuaki me ō rātou kura e wānanga tahi ana i ngā kaupapa mātauranga Māori me ngā momo tautoko mā ngā ākonga Māori. Ko te kōrero kua waihape mai ki a au, he rauemi tēnei e māmā noa ana te tiki atu, te whakamahi hoki. Ko te tūāpapa o Niho Taniwha, whakamahia ai e tātou ngā pūrākau, kōrero hoki mai i ngā ākonga, i ngā whanau, i ngā māngai iwi hoki Nā reira, he mea nui kua rongo ā-taringa au i ngā kōrero ake a ētahi, ā rātou wheako hoki, he āwhina kei reira mā tātou katoa ki ōku whakaaro, ā-tangata nei, ka tūhono te tangata ki ngā pūrākau a tangata kē, nō reira, he āwhina nui kei reira e mārama ake ai te tangata ki ētahi whakaaro hou, kaupapa hou hoki hei whai mā rātou. Ka mutu ngā kōrero a Dr Melanie Riwai-Couch ngā puoro Ka pēhea rā e māmā ake ai te whakatinanatia o ō rauemi ki te akomanga? Ka tīmata ngā kōrero a Dr Angus MacFarlane E toru ngā kaupapa matua ki a au. Tuatahi, ko te tautoko a ngā kaiārahi. He wāhi nui tō ngā kaiārahi, mēnā ka tautoko ā-matatika, ā-hinengaro, ā-ahurea rātou, tērā rānei e roha ngā parirau o te kaupapa. Tuarua, ko te wānanga. Ko te tira, mā rātou te kaupapa, inā rā, ngā kaiārahi, ngā kaiako, ngā kaihautū, ngā kaiako RTLB, ngā mātanga whanonga ēnei tāngata katoa, me wānanga tahi, me mārama tahi. Me pēhea te whakauru i ngā wāhanga o te puka e kī nei ngā kaituhi, nā rātou ngā rauemi? Tuatoru, me whai ko tētahi pūnaha, ko tētahi hanga. Ko tā mātou akiaki, me aru ngā kura i tētahi whāinga. Ka hua i a rātou he urupare, ka taka ai ko tētahi ara whai. Kāti, ko tētahi whāinga pea hei tauira noa, ko te hāpai i ngā tikanga tērā hei aru mā te kura, mā te tira, mā te akomanga, mā te puna kōhungahunga. Koia ko tētahi whāinga papai. Te wāhanga tuarua – wānangatia te rongoā. Tēnā pea, ko tētahi o ēnei rauemi te rongoā. Ko te Tīrewa Hikairo – Puna Kōhungahunga, te Tīrewa Hikairo – Kura Tuatahi, te Tīrewa Hikairo mō te Kura Tuarua mō te Mātauranga Matua rānei. Ahakoa he aha. Ka mutu ngā kōrero a Dr Angus Macfarlane Mā te mōhio me te whakamahi i ngā rauemi tōtika e puāwai ai te mana ōrite mō te mātauranga Māori. Whakahirahira ana ēnei kōrero, engari, mātua rā, ka taea te whakahīkoi atu – ka mihi. Mēnā rānei he āwhina ki te taha whakaako, ki te taha hītōria, nanaohia ngā puna rauemi a ngā kaikōrero o te rangi nei hei āwhina i a tātou ka raru i ōna wā. Ko ngā kaikōrero te whai ake nei, e hia tau e tukua nei ō rāua kaha ki ā tātou hītōria – he rangahau, he whakarongo, he whakakōrero i ō tātou hītōria. ngā puoro me ngā whiti kōrero Tēnā, kōrero mai mō te hira o te mōhio ki ō tātou hītōria tūturu. Ka tīmata ngā kōrero a Richard Crawford Whakahirahira ana ki tō mātou kura, ki tō mātou kāhui, me ako i ngā hītōria tūturu. Māku, ā-mana whenua nei ōku whakaaro hei whakamārama mō tēnei rohe, nō reira, he mea nui me ako i aua hītōria, i aua kōrero ake. Kotahi noa iho te huarahi e ako ai i aua hītōria, ko te haere ki te pū o te tumu kōrero, koia tēnā ko te mana whenua, ko Ngāti Wairere tēnā, e hīkaka ana mātou kia mahi ngātahi me rātou. Ko te tuitui i te taura here kia whai wāhi ai mātou ki ā rātou kōrero tūpuna nō mātou te waimarie i aua kōrero marihi, ā, e wātea ana hei nanao ake mā te tangata i te pae tukutuku e hangaia nei. Anā, ko te mahi mā ngā kura, me kimi huarahi rātou kia tūhono ai rātou ki ngā mana whenua o ngā rohe, mēnā kāore anō te taura whiri kia herea ki ngā mana whenua, me mātua whai nā te mea, whakahirahira ana me kaua e ako i te hītōria ruku pāpaku o Aotearoa e karangatia nei ko ngā hītōria o Aotearoa, pai noa, engari, me ruku hōhonu i ngā puna hītōria o ngā rohe ake me ako i ngā kōrero tūturu o ngā kaupapa nui o aua rohe, anā, ka tirohia Te Tiriti o Waitangi, kua mārama te titiro, i pēhea ngā tūāhua mō Ngāti Wairere? I konā, e hiamo ana, e hiahira ana kia ākona ngā hītōria tūturu. He aha ngā akoako ka puta ki a tātou i ngā hītōria o Ngāti Wairere pēnei me ngā riri whenua me ōna whiu ki te mātauranga? Mō tērā kaupapa, ko te mea kē, me whakarongo ki ō rātou whakaaro mō aua kaupapa nunui, puta noa i te motu. Hei tauira noa, tirohia ngā pakanga o Aotearoa, kua huaina e ētahi ko ngā riri whenua inā rā a Rangiriri, a Ōrākau, tēnā…me ako i ngā kōrero a Ngāti Wairere. Pēhea ō rātou whakaaro ki ērā tūāhutanga, he aha ngā whiu i pā ki ō rātou wairua. Ana tirohia Ngā mahi tāhae whenua me te raupatu. Ahakoa, kua mōhio tātou, te nui o ngā whenua o Waikato Tainui i tāhaetia, engari, i pēhea rā ngā iwi o aua whenua, me ako i ngā kōrero a Ngāti Wairere, whakahirahira ana. Me Ngāti Māhanga, Ngāti Hauā hoki, ahakoa rerekē ā rātou kōrero, he rite tahi, nō reira, ki a au, me whai wāhi mai rātou me ngā kōrero tūpuna o aua rohe me mātua whai wāhi mai ngā kōrero tūturu, ngā whakaaro o te mana whenua. He mea nui ki a mātou. Ka nui te hiamo o te kura me taku mōhio, tērā ētahi atu kura e hīkoi ana hoki i tēnei huarahi koia i manahau ai ki tēnei hīkoi, ki tēnei wā e kaiako nei tātou. Ka mutu ngā kōrero a Richard Crawford Ko te hirahira o te mārama ki ngā hītōria o Aotearoa te kaupapa o te kōrero a Dr. Vincent O’Malley, ka piri mai i te rangi nei. Ko ia te kaituhi o te pukapuka “The New Zealand Wars: Ngā Pakanga o Aotearoa”, māna ētahi kupu āwhina hei tuari mai me pēhea tā te rāngai whakakori i ana rauemi ki te akomanga, ki ngā momo hōtaka akoako hoki. ngā puoro Horahia mai ō whakaaro mō te hirahira o te whai me te tuari i ngā hītōria o Aotearoa. Ka tīmata ngā kōrero a Dr Vincent O’Malley Mōku nei, mātua rā, me uru te mātauranga Māori ki te pūnaha mātauranga hei rākau wewete i ngā aupēhitanga o te ao mātauranga. Me mātua whakatikatika i whakawhiu, neke atu i te rautau te roa, i pā kinotia ai te iwi Māori, i roto i ngā kaupapa tōrangapū ā-motu me te ao mātauranga ehara i te huarahi māmā. Kei reira ōna uauatanga, engari, he hīkoi e kore e taea te karo. Koia hoki tētahi kaupapa nui e hiahiatia nei e te rangatahi kia whāia. Kāore rātou e hiahia nei ki tētahi tīrewa ara kotahi noa ki te mātauranga. Ka taea e rātou ētahi ara kanorau te whai i te wā kotahi, ā, he wāhanga nui tō te rangatahi, me whai wāhi mai te reo o te rangatahi ki tēnei kaupapa kia mārama ai ki a rātou tēnei take uaua. I tēnei rerenga, kua rongo ā-taringa i ngā mātanga me ā rātou rauemi hei tautoko i ngā kaiako ki tēnei hīkoi hou. Ko ngā rauemi tautoko mō tēnei terenga, koia ko te Mahere Takatū me tōna rārangi matatiki, tēnā, nanaohia ake hei āwhinatanga ki tēnei hīkoi e pā ana ki te Mana ōrite mō te mātauranga Māori. Kia tīkina ake te whakatauākī a Tā Apiranga Ngata: E tipu e rea, mō ngā rā o tōu ao; Ko ō ringa ki ngā rākau a te Pākehā Hei oranga mō tō tinana E tipu e rea, mō ngā rā o tōu ao; Ko ō ringa ki ngā rākau a te Pākehā Hei oranga mō tō tinana E tairanga ana ō tātou ngākau kia whakatupuria e tātou kaiako mā, tō tātou kaha, ka kai i te miro o te mātauranga, ka kōkiri ki tua.
Supplementary Resource
Support your learning from Webisode 9 with this supplementary resource:
Supplementary Resource
Support your learning from Webisode 9 with this supplementary resource:
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Webisode 10 – Possibilities for the future
In this webisode, you’ll learn:
- how to assess whether meaningful change is happening in your kura
- how to assess the impacts of these changes on ākonga
- future thinking for Mana ōrite mō te mātauranga Māori.
In this webisode, you’ll learn:
- how to assess whether meaningful change is happening in your kura
- how to assess the impacts of these changes on ākonga
- future thinking for Mana ōrite mō te mātauranga Māori.
[ Video Resource ]
- Title: Possibilities for the future
- Description: A recap of what we have learnt to date of Mana ōrite mō te mātauranga Māori evaluate the journey; and consider what legacy we want to leave for our ākonga.
- Video Duration: 15 minutes
- Video URL: https://player.vimeo.com/video/774070381?h=31b642e8f2
- Transcript: English Nau mai haere mai ki te kohinga hōtaka paetuku o Mana ōrite mō te mātauranga Māori - Equal status for mātauranga Māori. This is a package of tools designed to support sector readiness by educating you the educators. We’ve heard what you’ve said. You want: practical applications for the classroom
English
Nau mai haere mai ki te kohinga hōtaka paetuku o Mana ōrite mō te mātauranga Māori - Equal status for mātauranga Māori. This is a package of tools designed to support sector readiness by educating you the educators. We’ve heard what you’ve said. You want: practical applications for the classroom, and more kōrero or discussions around ‘Mana ōrite mō te mātauranga Māori - Equal status for mātauranga Māori’. You, as valued educators, iwi representatives and whānau members of ākonga Māori across the country, are key to the success of this kaupapa and indeed the implementation of this change. 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. So, haere mai, come along with us as we unpack the second change priority; Mana ōrite mō te mātauranga Māori - Equal status for mātauranga Māori—Māori knowledge concepts. In this webisode, we will look back and re-cap on our learnings of Mana ōrite mō te mātauranga Māori - Equal status for mātauranga Māori, we’ll evaluate the journey, asking “How do we know if change is happening and how can we assess the impact?” And finally, we will look at our path moving forward, thinking closely about the legacy we want to leave for our ākonga. Kaiako are critical to ensure the success of this change. Implementing mana ōrite mō te mātauranga Māori requires a collective effort across all levels of a school organisation with everyone fully committed to the kaupapa. music playing How do you think Mana ōrite will change the education landscape in Aotearoa? Richard Crawford begins It will definitely give a greater effect to Te Tiriti o Waitangi and will actually show a developing partnership that’s inherent with Te Tiriti o Waitangi and where we want to be 2022 then moving forward into the future so that is significant. It will also be helping our develop our maturation as a country as New Zealanders so for us as we give greater focus to mātauranga Māori to our students and to our teaching programmes to our thinking as leaders, as teachers, as students, as whānau what that’s going to do is create a, I believe a country that’s so much more connected and united and celebrating about, always proud you know of who we are as individuals and our different lineage, our different whakapapa but be able to celebrate with who we are collectively as citizens of New Zealand and acknowledging that history so that’s some really exciting times and you know I know that te tiriti was signed back in 1840 but we’re starting I believe to get to a situation where we’re only in this situation where we are today because of all the hard yards that have been done by people that have walked and have already done this you know the hard yards so you know we’re talking about Te Puea, we’re talking about Whina Cooper, we’re talking about all our great leaders of the past. We’re here in 2022 and so you know we have a responsibility to learn from the words and the experiences and the teaching so that we’ve got that responsibility as educators to create a situation where in the future we’re always building and building upon it so really excited about it. It’s going to provide Te Tiriti o Waitangi partnerships and it’s gonna help us I guess grow the New Zealand citizenship and understanding of what it means shall I say to be connected New Zealanders together. music playing What would you say to your mokopuna if they asked how you helped to validate mātauranga Māori in Aotearoa? Well I’m in a privileged position as a Principal of a secondary school so I would like to say to my mokopuna in the future that I was part of leadership decisions that prepared the way for what’s going to be happening next year where you know Aotearoa histories is going to be mandated. I’d like to say that I actually had already implemented structures and implemented programmes within the schools that I lead with other people of course to actually already do that. We’ve already done that so I’d like to say, that’s what I’d like to say to my mokopuna that I was part of a groundswell, that I was a part of a supporting team that helped this country come to a stage where we’re ready to say that yes this is important for us as New Zealanders Yes it is important for it to be a national holiday. And I’d like to see it continually growing and developing. So that’s what I’d like to say to my mokopuna that I’m in a privileged position but I was able to constructively develop ideas and collaborate with people most importantly mana whenua, teachers, other principals to support where we are now to where New Zealand histories is going to be compulsory next year and yeah that’s what I’d like to say that I was a part of the ground swell that helped us get to that stage and moving from there on. Richard Crawford ends music playing In your opinion, what impact will the revitalization of te reo Māori have on the education sector? Scotty Morrison begins I think the education sector has begun the journey but it’s very early stages and it’s small steps so I always you know, aspirations are good so you need the aspirational goals So like the Government language strategy to have a million speakers by 2040, that’s aspirational. Whether that happens or not, wai ka mōhio but that’s aspirational and you need to have aspirational goals. I think the education sector, to be truly mana ōrite, in its delivery of mātauranga Māori, in its delivery of te reo Māori, in its delivery of knowledge that comes from indigenous sources and indigenous contexts that will probably take three generations to reach its fruition. That’s my point of view but I think we’re on the right track and so things like teaching history and New Zealand history in school I think they should be bolder and say its Māori history. You know I just think look we’re teaching Māori history because we need to know about it and we need to create the value around it because and I think things like Matariki, you know all of that stuff is going to I think in the future, in three generations time, once it becomes a lot more normal and stuff it’s going to rebalance our nation because for 182 years we haven’t been in balance we have been monolingual and monocultural and very mono in all approaches to everything that we’ve done whether it be education anything Government departments whatever it’s all been monocultural welfare the whole lot so it’s going to take three generations to rebalance that and to find a kauhanganuitanga and I say we’re at the cusp now of the end of Niu Tīrenitanga and the rise of Aotearoatanga But it’s going to take three generations for Aotearoatanga to really embed itself in. But the attitudes that we change now, the education that we are pushing now in our schools the learning of the history. Te Ahu o te reo making sure our teachers are able to teach basic reo and all of that kind of stuff, they are all steps towards Aotearoatanga becoming what it should be the rebalancing of us as a nation. Tangata whenua, tangata tiriti in three generations time. Scotty Morrison ends. Actioning this shared vision requires us to shift from what we have previously known and done to reach a new way of thinking or acting. It takes time to go through this period of transition and arrive at a new way of thinking and doing. Being aware of that change is a process and it is natural to feel unsettled. Take it easy on yourself. You have more support than you realise. Once the change journey has begun, it is important to determine where kura are at this stage of the change journey, and give yourselves credit where credit is due for all of the effort it has taken to get to there. Many kaiako may ask how we know if change is having the desired impact. Well there are a number of tools and considerations that we can have when asking this. It is important to use a range of these methods to truly gauge progress. music playing How do we know if change is happening and how can we assess its impact? Rebecca Early begins A key part of managing change or leading change is assessing its impact and a key first port of call for assessing that impact is ākonga voice so kanohi ki te kanohi is a key one so the actual feedback and feed forward is key. So sitting alongside that is whānau voice as well so what are their aspirations? Have you asked them what their aspirations are for their rangatahi? And how can we serve them in our kura and deliver what they are wanting in that space as well Sitting alongside that, iwi will have aspirations and how can we for example, it could be the revitalisation of te reo or tikanga again we should never go in a place where we assume we know what the needs are. We should be reflecting constantly are we serving those needs? Are we on the mark? And a key place is kanohi ki te kanohi because it develops connections as well. Sitting alongside that, outside of the relationships we’ve got things like, you can do things like poll surveys with your kaiako. How are they coping with this change? And you’ve also got what we call in education, hard data. So you’re looking at achievement data, disparity data. So how are our ākonga tracking through and having value added in their education. Rebecca Early ends. Our openness to a diverse lens can give us more opportunities to engage with whānau and learn from our ākonga. Using a range of these methods gives us the ability to take a litmus test and ascertain our impact. As kaiako, we want to see our ākonga flourish and succeed in a way that validates their cultural capital—experiencing this success as Māori. So, where will the journey take us? Our future looks bright as we press forward into an Aotearoa where there is an acceptance, willingness and openness to embrace the diverse lens we all bring. music playing What are your hopes and desires for education in Aotearoa? Bob Stiles begins My hopes and desires for education in Aotearoa is that by working with a shared vision with people, with mana whenua we end up with a really good equity in our outcomes so that all tamariki have the same opportunities to achieve in school and that may well take not just one size fits all we have to bend our education system to fit the needs of a lot of our children so that they feel that they’re part of it. music playing What role do non-Māori play in this journey? Non-Māori kaiako play a really significant role in this journey. Outside of the kura kaupapa system there’s about 80% of our Māori tamariki that are in mainstream education and for them to really achieve, our non-Māori kaiako as well as our Māori kaiako need to be part of their journey and are learning things that are really important in te ao Māori and being the first to know so they can share them with the kids. They don’t have to be experts and learning from our tamariki is a really important part of that. Bob Stiles ends. Let’s return to the Poutama of Growth from webisode 1. We asked you to place yourself on the Poutama in terms of Mana ōrite mō te mātauranga Māori - Equal status for mātauranga Māori. As you look at the Poutama and consider your growth this year, where do you find yourself now? We have taken ourselves through a journey of change and come out the end of it with a newly formed understanding of what mātauranga Māori is and how we can weave it into our everyday practice. We now know that it is a vital part of ensuring ākonga Māori experience equitable success and outcomes in education. Through understanding and seeking to make the values, or the Tangas as we have come to know them, second nature within our practice, we hope to be more prepared for the wealth of knowledge that ākonga will bring into our akomanga – classrooms. We will actively seek out the Whanokē’s and understand that their uniqueness are actually glimpses of their greatness. These ākonga are the ones who lead from the back and are happy to be there, un-needing of praise but well worthy of it. We are all the kaitiaki of mātauranga Māori and it is our duty to carry, share and give it the mana it deserves. Nō reira, tēnā koutou, tēnā koutou, tēnā tātou katoa.
Te Reo Māori
Nau mai haere mai ki te kohinga hōtaka paetuku o Mana ōrite mō te mātauranga Māori Koia tēnei ko tētahi kete rauemi hei manaaki i te takatū o te rāngai mā te whakaako i 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 te pū e eke ai ngā whakahounga o te kaupapa, anā nei ko koutou anō hoki ngā kaiwhāngai i te mātauranga, ngā māngai o ngā iwi, ngā whānau o ngā ākonga Māori, huri noa i te motu. Mō ngā reanga 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 te ara hou kei mua i te aroaro. 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. Ki tēnei terenga te titiro hoki anō ai ki ā tātou kōrero mō runga i te Mana ōrite mō te mātauranga Māori, e āta tirohia ai tēnei hīkoinga me te pātai ake “Ka pēhea e mōhio ai, kua puāwai he tupu hou, ka pēhea hoki te ine i aua tupu hou?” Ā, ka tirohia te ara whakamua me ngā wawata ka mahue iho mā ā tātou ākonga. He wāhi nui tō ngā kaiako e tutuki ai ngā huringa hou. E tinana ai te mana ōrite mō te mātauranga Māori me kotahi te hoe o ngā wāhanga katoa o tētahi kura, ka ū ōna kaihoe katoa ki te kaupapa. nga puoro Ki tō whakaaro, he aha ngā hua ka puta i tēnei kaupapa, te Mana ōrite ki te ao mātauranga i Aotearoa? Ka tīmata ngā kōrero a Richard Crawford Tētahi hua, ko te whakaū ake i te pakari o Te Tiriti o Waitangi, ka kitea hoki te ngātahitanga, kei roto pū i Te Tiriti o Waitangi, me te manako ki tēnei te tau, rua mano, rua tekau mā rua ki tua noa, he take whakahirahira tēnei. Ka whanake haere hoki te motu whānui hei tangata nō Aotearoa, nō reira, i a tātou, ā-kaihautū nei, ā-kaiako nei, ā-ākonga nei, ā-whānau nei, ka aro ki te mātauranga Māori, ki ā tātou ākonga, ki ngā hōtaka ako, ki ō tātou whakaaro, ka tupu ake i a tātou, ki ōku whakaaro, ko tētahi whenua e kaha ake nei te tūhono tahi, ka whakanui, ka tū whakahīhī i tō tātou tuakiri ā-tangata takitahi nei, ā-whakapapa nei, ā-kirirarau nei ā, ka mihi ki ngā hītori o mua, koia ko te hiamo o te ngākau, ahakoa i hainatia te tiriti i mua rā anō i te tau, kotahi mano, waru rau, whā tekau, hāunga tērā, taku whakapae, kua tae te motu ki tētahi āhua i ō tātou whakapaunga werawera, i te māia o te hunga, nā rātou te hurahi uaua nei i para inā rā, pēnei me Te Puea, me Whina Cooper, me rātou ko ngā tokānuku o mua. I ēnei wā nei, te tau rua mano, rua tekau mā rua he haepapa ā tātou he whakauka i ngā akoako, nō reira, he haepapa ā tātou, kaiako mā, ko te whakatika i ngā ara whakamua whanake ake, whanake ake, āe, ka nui te hiamo. I konā, ka tupu te ngātahitanga o Te Tiriti o Waitangi, ka tupu hoki, ki ōku whakaaro te kirirarautanga Aotearoa, me te mārama o te whakaaro, he pēhea tēnei mea, te kotahitanga hei tāngata Aotearoa. ngā puoro Ka pēhea ō kōrero ki ō mokopuna, mēnā ka uia koe e rātou, he aha rā ō mahi ki te whakatairanga i te mātauranga Māori i Aotearoa? Waimarie ana au, he tūranga whai mana tōku, he tumuaki kura tuarua, nā reira, ko aku kōrero ki aku mokopuna o te anamata, ko ahau tētahi o te kāhui ārahi, nāna te huarahi i para e mana ai ā tērā tau, ko ngā hītori o Aotearoa ki ngā kura katoa. Ka kī ake, kua oti kē i a au ētahi huarahi hou te para ki ngā kura, nā mātou ko aku hoa mahi ēnei mahi i taki. Kua oti kē aua huarahi te whakauka, nā reira, koia ko aku kōrero ki aku mokopuna ko au tētahi o te hunga kōkiri i te kaupapa nui nei, i eke ai te motu ki tēnei wā tonu, ka puta i a tātou, ngā tāngata o Aotearoa, āe, he mea nui te kaupapa nei ki a tātou o Aotearoa Āe, kia tū he rā motuhake mō Aotearoa whānui. Me taku manako, ka tupu, ka whanake. Koia tēnā ko aku kōrero ki aku mokopuna, he tūranga whai mana tōku, engari, nāku ētahi whakaaro i ahuahu, ētahi ngātahitanga i here inā hoki me te mana whenua, ngā kaiako, ngā tumuaki hoki hei tautoko i te whakawhenuatanga o ngā hītori o Aotearoa ki ngā kura katoa, āe, koia ko aku kōrero i waenganui au i te ngaru tāngata e pīkau ana i ēnei mahi, mai i aua wā huri atu ki tua. Ka mutu ngā kōrero a Richard Crawford ngā puoro Ki tō whakaaro, ka pēhea te pānga o te whakarauoratanga o te reo Māori ki te rāngai mātauranga? Ka tīmata ngā kōrero a Scotty Morrison Ko ōku whakaaro, kua tīmata te hīkoi a te rāngai mātauranga i te ara, engari, he hīkoi roa tonu kei mua, inā hoki, he takahanga iti, engari, mōhio tātou, he pai te wawata nui Pērā i te rautaki reo a te Kāwanatanga, kia kotahi miriona kaikōrero ki te tau rua mano whā tekau, he wawata tēnā. Ka puāwai, kāore rānei, wai ka mōhio, he wawata tēnā, me takoto ko ngā wawata hei whai. Ki a au nei, ka toru ngā reanga tāngata e eke ai i te rāngai mātauranga te tūturu mana ōrite, tāna whakatinana i te mātauranga Māori, i te reo Māori i ngā mōhiotanga mai i ōna puna taketake, i ōna horopaki taketake. Koirā ōku whakaaro, heoi anō, kei te ara tika tātou e haere ana anā, ko ngā kaupapa pēnei me te whakawhenua i te hītori o Aotearoa ki ngā kura, me niwha te ngākau ka kī ake, ko te hītori Māori. Inā rā, e whāngaihia ana e tātou te hītori Māori nā te mea, me mōhio pū tātou ki aua hītori, me āta poipoi kia kitea ai ko ōna hua, nā te mea, ko ngā kaupapa, pēnei me Matariki, ērā mea katoa hei ngā reanga e toru, ka tupu noa o roto i a tātou, ā, ka tika tō tātou whenua, nā te mea, kua kotahi rau e waru tekau mā rua tau e tīkokikoki ana tātou kotahi noa iho te reo, te ahurea, kotahi anahe, mō ngā mea katoa, ahakoa mātauranga, tari Kāwanatanga, kotahi tonu te ahurea huri noa, kāti, ka toru ngā reanga e tika anō ai, e kitea ai tētahi kauhanganuitanga, anā, māku hei kī atu, kei te pito mutunga tātou o te Niu Tīrenitanga ka marewa ai ko te Aotearoatanga Otirā, ka toru rawa ngā reanga tāngata e tutuki ai tēnei āhuatanga. Engari ia, me huri ngā waiaro, me whāngai i ngā hītori tika ki ngā kura Mā Te Ahu o te reo ngā kaiako hei whāngai ki te reo kōrero noa me ērā tūāhuatanga, he takahanga whakamua ki tēnei mea te Aotearoatanga e tika anō ai tēnei whenua o tātou. Hei ngā reanga e toru, ka eke te tangata whenua me te tangata tiriti. Ka mutu ngā kōrero a Scotty Morrison. E tinana ai tēnei whāinga tahi, me nehu atu ko ngā whakaaro me ngā mahi i whāia i mua, ka takahia he huarahi hou, ā-whakaaro, ā-mahi. He wā ka taka e tae ai ki ngā huarahi hou nei. He tukanga tō ēnei whakarerekēnga, ā, he wā tōna e āwangawanga ai. Kia rarau, kia tau. Arā kē ngā puna tautoko hei nanao atu mā koutou. Ka tīmata ana te hīkoi i ngā huarahi hou nei, he mea nui tō mōhio, e hīkoi pēhea ana ngā kura ki aua huarahi, ā, me whakamihi ā koutou hekenga werawera. Kāore hoki e kore, ka rere te pātai a ngā kaiako, he pēhea te mōhiotia o te pai o ngā whakarerekēnga. Kāti, tērā ngā momo taputapu me ngā tū whakaaro hei whiriwhiritanga ki taua pātai. Me mātua whakamahi ngā momo ara huhua hei ine i ngā hua o te kaupapa. ngā puoro Me pēhea e mōhio ai, he hua kei te puāwai, me pēhea hoki te ine i taua puāwai? Ka tīmata ngā kōrero a Rebecca Early Ko tētahi wāhi nui o te tiaki i ngā huringa hou, o te ārahi rānei i ngā huringa hou, koia tēnā ko te āta titiro ki tōna pānga, ā, ko te mahi tuatahi, me whakarongo ki te reo o te ākonga koia ko te kanohi ki te kanohi, me te aha, he mea nui rawa atu te kōrero atu me te kōrero mai. E haere tahi nā hoki ko te reo o te whānau, nā reira he aha ō rātou wawata? Kua pātai atu ki a rātou, he aha ō rātou wawata mō ā rātou rangatahi? Me pēhea tā mātou tiaki i a rātou ki te kura, ā, ka tutuki hoki ō rātou wawata Ki tua atu i tērā, ko ngā wawata o ngā iwi, hei tauira, ko te whakarauoratanga o te reo, o ngā tikanga rānei inā hoki, me kaua rawa e pōhēhē, kei te mōhio kē ki ngā hiahia o ngā iwi. Me rite tonu te hoki o whakaaro, e tutuki ana rānei ngā hiahia o ngā iwi? Kua eke? Kāore i tua atu i te kanohi ki te kanohi nā te mea, he tuitui tāngata hoki. Heoi anō, ki tua atu i te taha whanaungatanga, tērā hoki ngā arotake me ō kaiako He pēhea rātou me ngā huringa hou? Tērā hoki tēnei mea e kīia nei ko te raraunga mārō. Koia ko te raraunga tutukinga, ko te raraunga wehe kē. He pēhea te ako a ngā ākonga, he aha hoki ngā hua kua pōkaitia ki ō rātou mātauranga. Ka mutu ngā kōrero a Rebecca Early. Mā te titiro whānui e puare ai ngā ara e taea ai te tūhono atu ki ngā ākonga me te ako mai i a rātou. Mā te whiriwhiri i ēnei ara huhua e mārama ai te titiro, he pēhea te pai, te koretake rānei o ā tātou mahi. Ko tō te kaiako manako, kia kite ake i te puāwaitanga o te ākonga e rangatira ai ōna anō tuku ihotanga – kia puāwai hei Māori. Kāti, ka ahu pēhea tātou? He ātaahua te anamata, e kōkiri ana ki tētahi Aotearoa, ka tuituia ngā miro huhua katoa, ahakoa pēhea. ngā puoro He aha ō tūmanako mātauranga i Aotearoa nei? Ka tīmata ngā kōrero a Bob Stiles Ko aku tūmanako mātauranga i Aotearoa, ko te aru tahi atu i te whāinga kotahi me ētahi tāngata, me te mana whenua, ka tae ki ngā hua ōrite e ōrite ai ngā whakapuaretanga mā ngā tamariki katoa ki te kura, ā, ehara kau i te mea, kotahi te āhua mō te katoa, engari, me rerekē i a tātou te pūnaha mātauranga e ea ai ngā momo hiahia whānui o ā tātou tamariki e tau ai rātou ki roto. ngā puoro He aha te haepapa a ngā tāngata tauiwi ki tēnei hīkoi? He wāhi nui tō ngā kaiako tauiwi. Ki waho atu i te kura kaupapa, ko tōna waru tekau ōrau o ā tātou tamariki Māori, kei te kōawa matua kē e ako ana, otirā, e puāwai ai aua tamariki, me hīkoi tahi ō tātou kaiako tauiwi, kaiako Māori hoki me ngā ākonga, ka ako i ngā mea hirahira o te ao Māori otira, ko aua kaiako hoki ngā mea tuatahi ki te ako i ngā mea hou, ka whāngai ai i ngā tamariki. Ehara i te mea, me mātanga rātou, engari, me ako tahi mai i ngā tamariki, tētahi mea nui. Ka mutu ngā kōrero a Bob Stiles. Me hoki ake ki te Poutama Tupu, mai i te terenga tuatahi. Ko te pātai ki a koe, māu anō koe hei whakanoho ki te poutama i runga i te Mana ōrite mō te mātauranga Māori. I a koe ka titiro ki te Poutama, ka kite ake i tō tupu, kei whea koe ināianei? Kua hīkoia e tātou tētahi huarahi hou nei, kua ū anō rā ētahi māramatanga hou e pā ana ki te mātauranga Māori, me pēhea hoki te whakakorikori i a ia ki te ao mārama. Kei te mōhio tātou, he kaupapa nui tēnei e eke ai ngā ākonga Māori ki te ao mātauranga. Mā te ako me te whakaū i ngā uaratanga, i ngā Tanga, e mōhio nei tātou, e ū pai ai ki a tātou, ko te manako, e kaha ake ana tō tātou takatū ake ki ngā mōhiotanga o ngā ākonga ka kawea ki ō tātou akomanga. Mā mātou ngā Whanokē hei kimi ka mārama tonu, ko ō rātou motuhake, ko ō rātou toa. Ko ēnei ākonga, he kaiārahi kē rātou kei muri i te akomanga e taki ana me tō rātou koa, kāore he aha o te mihi, engari, e tika ana rātou kia mihia He kaitiaki katoa tātou o te mātauranga Māori, ko tā tātou, he amo, he tuku, he whakamana i a ia, ka tika. Nō reira, tēnā koutou, tēnā koutou, tēnā tātou katoa.
[ Audio Resource ]
- Title: Podcast 10 – Possibilities for the future
- Description: Listen to this webisode here:
- Audio File Type: mp3
- Audio File Size: 13MB
- Audio URL: https://ncea-live-3-storagestack-53q-assetstorages3bucket-2o21xte0r81u.s3.amazonaws.com/s3fs-public/2022-11/Ep10_Audio_0.mp3?VersionId=5Owd_ahsRAVIKm1X3ZLbThdiWvyLjjXS
- Transcript: English Nau mai haere mai ki te kohinga hōtaka paetuku o Mana ōrite mō te mātauranga Māori - Equal status for mātauranga Māori. This is a package of tools designed to support sector readiness by educating you the educators. We’ve heard what you’ve said. You want: practical applications for the classroom
Audio Description: Listen to this webisode here:
Audio Transcript: English Nau mai haere mai ki te kohinga hōtaka paetuku o Mana ōrite mō te mātauranga Māori - Equal status for mātauranga Māori. This is a package of tools designed to support sector readiness by educating you the educators. We’ve heard what you’ve said. You want: practical applications for the classroom
English
Nau mai haere mai ki te kohinga hōtaka paetuku o Mana ōrite mō te mātauranga Māori - Equal status for mātauranga Māori. This is a package of tools designed to support sector readiness by educating you the educators. We’ve heard what you’ve said. You want: practical applications for the classroom, and more kōrero or discussions around ‘Mana ōrite mō te mātauranga Māori - Equal status for mātauranga Māori’. You, as valued educators, iwi representatives and whānau members of ākonga Māori across the country, are key to the success of this kaupapa and indeed the implementation of this change. 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. So, haere mai, come along with us as we unpack the second change priority; Mana ōrite mō te mātauranga Māori - Equal status for mātauranga Māori—Māori knowledge concepts. In this webisode, we will look back and re-cap on our learnings of Mana ōrite mō te mātauranga Māori - Equal status for mātauranga Māori, we’ll evaluate the journey, asking “How do we know if change is happening and how can we assess the impact?” And finally, we will look at our path moving forward, thinking closely about the legacy we want to leave for our ākonga. Kaiako are critical to ensure the success of this change. Implementing mana ōrite mō te mātauranga Māori requires a collective effort across all levels of a school organisation with everyone fully committed to the kaupapa. music playing How do you think Mana ōrite will change the education landscape in Aotearoa? Richard Crawford begins It will definitely give a greater effect to Te Tiriti o Waitangi and will actually show a developing partnership that’s inherent with Te Tiriti o Waitangi and where we want to be 2022 then moving forward into the future so that is significant. It will also be helping our develop our maturation as a country as New Zealanders so for us as we give greater focus to mātauranga Māori to our students and to our teaching programmes to our thinking as leaders, as teachers, as students, as whānau what that’s going to do is create a, I believe a country that’s so much more connected and united and celebrating about, always proud you know of who we are as individuals and our different lineage, our different whakapapa but be able to celebrate with who we are collectively as citizens of New Zealand and acknowledging that history so that’s some really exciting times and you know I know that te tiriti was signed back in 1840 but we’re starting I believe to get to a situation where we’re only in this situation where we are today because of all the hard yards that have been done by people that have walked and have already done this you know the hard yards so you know we’re talking about Te Puea, we’re talking about Whina Cooper, we’re talking about all our great leaders of the past. We’re here in 2022 and so you know we have a responsibility to learn from the words and the experiences and the teaching so that we’ve got that responsibility as educators to create a situation where in the future we’re always building and building upon it so really excited about it. It’s going to provide Te Tiriti o Waitangi partnerships and it’s gonna help us I guess grow the New Zealand citizenship and understanding of what it means shall I say to be connected New Zealanders together. music playing What would you say to your mokopuna if they asked how you helped to validate mātauranga Māori in Aotearoa? Well I’m in a privileged position as a Principal of a secondary school so I would like to say to my mokopuna in the future that I was part of leadership decisions that prepared the way for what’s going to be happening next year where you know Aotearoa histories is going to be mandated. I’d like to say that I actually had already implemented structures and implemented programmes within the schools that I lead with other people of course to actually already do that. We’ve already done that so I’d like to say, that’s what I’d like to say to my mokopuna that I was part of a groundswell, that I was a part of a supporting team that helped this country come to a stage where we’re ready to say that yes this is important for us as New Zealanders Yes it is important for it to be a national holiday. And I’d like to see it continually growing and developing. So that’s what I’d like to say to my mokopuna that I’m in a privileged position but I was able to constructively develop ideas and collaborate with people most importantly mana whenua, teachers, other principals to support where we are now to where New Zealand histories is going to be compulsory next year and yeah that’s what I’d like to say that I was a part of the ground swell that helped us get to that stage and moving from there on. Richard Crawford ends music playing In your opinion, what impact will the revitalization of te reo Māori have on the education sector? Scotty Morrison begins I think the education sector has begun the journey but it’s very early stages and it’s small steps so I always you know, aspirations are good so you need the aspirational goals So like the Government language strategy to have a million speakers by 2040, that’s aspirational. Whether that happens or not, wai ka mōhio but that’s aspirational and you need to have aspirational goals. I think the education sector, to be truly mana ōrite, in its delivery of mātauranga Māori, in its delivery of te reo Māori, in its delivery of knowledge that comes from indigenous sources and indigenous contexts that will probably take three generations to reach its fruition. That’s my point of view but I think we’re on the right track and so things like teaching history and New Zealand history in school I think they should be bolder and say its Māori history. You know I just think look we’re teaching Māori history because we need to know about it and we need to create the value around it because and I think things like Matariki, you know all of that stuff is going to I think in the future, in three generations time, once it becomes a lot more normal and stuff it’s going to rebalance our nation because for 182 years we haven’t been in balance we have been monolingual and monocultural and very mono in all approaches to everything that we’ve done whether it be education anything Government departments whatever it’s all been monocultural welfare the whole lot so it’s going to take three generations to rebalance that and to find a kauhanganuitanga and I say we’re at the cusp now of the end of Niu Tīrenitanga and the rise of Aotearoatanga But it’s going to take three generations for Aotearoatanga to really embed itself in. But the attitudes that we change now, the education that we are pushing now in our schools the learning of the history. Te Ahu o te reo making sure our teachers are able to teach basic reo and all of that kind of stuff, they are all steps towards Aotearoatanga becoming what it should be the rebalancing of us as a nation. Tangata whenua, tangata tiriti in three generations time. Scotty Morrison ends. Actioning this shared vision requires us to shift from what we have previously known and done to reach a new way of thinking or acting. It takes time to go through this period of transition and arrive at a new way of thinking and doing. Being aware of that change is a process and it is natural to feel unsettled. Take it easy on yourself. You have more support than you realise. Once the change journey has begun, it is important to determine where kura are at this stage of the change journey, and give yourselves credit where credit is due for all of the effort it has taken to get to there. Many kaiako may ask how we know if change is having the desired impact. Well there are a number of tools and considerations that we can have when asking this. It is important to use a range of these methods to truly gauge progress. music playing How do we know if change is happening and how can we assess its impact? Rebecca Early begins A key part of managing change or leading change is assessing its impact and a key first port of call for assessing that impact is ākonga voice so kanohi ki te kanohi is a key one so the actual feedback and feed forward is key. So sitting alongside that is whānau voice as well so what are their aspirations? Have you asked them what their aspirations are for their rangatahi? And how can we serve them in our kura and deliver what they are wanting in that space as well Sitting alongside that, iwi will have aspirations and how can we for example, it could be the revitalisation of te reo or tikanga again we should never go in a place where we assume we know what the needs are. We should be reflecting constantly are we serving those needs? Are we on the mark? And a key place is kanohi ki te kanohi because it develops connections as well. Sitting alongside that, outside of the relationships we’ve got things like, you can do things like poll surveys with your kaiako. How are they coping with this change? And you’ve also got what we call in education, hard data. So you’re looking at achievement data, disparity data. So how are our ākonga tracking through and having value added in their education. Rebecca Early ends. Our openness to a diverse lens can give us more opportunities to engage with whānau and learn from our ākonga. Using a range of these methods gives us the ability to take a litmus test and ascertain our impact. As kaiako, we want to see our ākonga flourish and succeed in a way that validates their cultural capital—experiencing this success as Māori. So, where will the journey take us? Our future looks bright as we press forward into an Aotearoa where there is an acceptance, willingness and openness to embrace the diverse lens we all bring. music playing What are your hopes and desires for education in Aotearoa? Bob Stiles begins My hopes and desires for education in Aotearoa is that by working with a shared vision with people, with mana whenua we end up with a really good equity in our outcomes so that all tamariki have the same opportunities to achieve in school and that may well take not just one size fits all we have to bend our education system to fit the needs of a lot of our children so that they feel that they’re part of it. music playing What role do non-Māori play in this journey? Non-Māori kaiako play a really significant role in this journey. Outside of the kura kaupapa system there’s about 80% of our Māori tamariki that are in mainstream education and for them to really achieve, our non-Māori kaiako as well as our Māori kaiako need to be part of their journey and are learning things that are really important in te ao Māori and being the first to know so they can share them with the kids. They don’t have to be experts and learning from our tamariki is a really important part of that. Bob Stiles ends. Let’s return to the Poutama of Growth from webisode 1. We asked you to place yourself on the Poutama in terms of Mana ōrite mō te mātauranga Māori - Equal status for mātauranga Māori. As you look at the Poutama and consider your growth this year, where do you find yourself now? We have taken ourselves through a journey of change and come out the end of it with a newly formed understanding of what mātauranga Māori is and how we can weave it into our everyday practice. We now know that it is a vital part of ensuring ākonga Māori experience equitable success and outcomes in education. Through understanding and seeking to make the values, or the Tangas as we have come to know them, second nature within our practice, we hope to be more prepared for the wealth of knowledge that ākonga will bring into our akomanga – classrooms. We will actively seek out the Whanokē’s and understand that their uniqueness are actually glimpses of their greatness. These ākonga are the ones who lead from the back and are happy to be there, un-needing of praise but well worthy of it. We are all the kaitiaki of mātauranga Māori and it is our duty to carry, share and give it the mana it deserves. Nō reira, tēnā koutou, tēnā koutou, tēnā tātou katoa.
Te Reo Māori
Nau mai haere mai ki te kohinga hōtaka paetuku o Mana ōrite mō te mātauranga Māori Koia tēnei ko tētahi kete rauemi hei manaaki i te takatū o te rāngai mā te whakaako i 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 te pū e eke ai ngā whakahounga o te kaupapa, anā nei ko koutou anō hoki ngā kaiwhāngai i te mātauranga, ngā māngai o ngā iwi, ngā whānau o ngā ākonga Māori, huri noa i te motu. Mō ngā reanga 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 te ara hou kei mua i te aroaro. 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. Ki tēnei terenga te titiro hoki anō ai ki ā tātou kōrero mō runga i te Mana ōrite mō te mātauranga Māori, e āta tirohia ai tēnei hīkoinga me te pātai ake “Ka pēhea e mōhio ai, kua puāwai he tupu hou, ka pēhea hoki te ine i aua tupu hou?” Ā, ka tirohia te ara whakamua me ngā wawata ka mahue iho mā ā tātou ākonga. He wāhi nui tō ngā kaiako e tutuki ai ngā huringa hou. E tinana ai te mana ōrite mō te mātauranga Māori me kotahi te hoe o ngā wāhanga katoa o tētahi kura, ka ū ōna kaihoe katoa ki te kaupapa. nga puoro Ki tō whakaaro, he aha ngā hua ka puta i tēnei kaupapa, te Mana ōrite ki te ao mātauranga i Aotearoa? Ka tīmata ngā kōrero a Richard Crawford Tētahi hua, ko te whakaū ake i te pakari o Te Tiriti o Waitangi, ka kitea hoki te ngātahitanga, kei roto pū i Te Tiriti o Waitangi, me te manako ki tēnei te tau, rua mano, rua tekau mā rua ki tua noa, he take whakahirahira tēnei. Ka whanake haere hoki te motu whānui hei tangata nō Aotearoa, nō reira, i a tātou, ā-kaihautū nei, ā-kaiako nei, ā-ākonga nei, ā-whānau nei, ka aro ki te mātauranga Māori, ki ā tātou ākonga, ki ngā hōtaka ako, ki ō tātou whakaaro, ka tupu ake i a tātou, ki ōku whakaaro, ko tētahi whenua e kaha ake nei te tūhono tahi, ka whakanui, ka tū whakahīhī i tō tātou tuakiri ā-tangata takitahi nei, ā-whakapapa nei, ā-kirirarau nei ā, ka mihi ki ngā hītori o mua, koia ko te hiamo o te ngākau, ahakoa i hainatia te tiriti i mua rā anō i te tau, kotahi mano, waru rau, whā tekau, hāunga tērā, taku whakapae, kua tae te motu ki tētahi āhua i ō tātou whakapaunga werawera, i te māia o te hunga, nā rātou te hurahi uaua nei i para inā rā, pēnei me Te Puea, me Whina Cooper, me rātou ko ngā tokānuku o mua. I ēnei wā nei, te tau rua mano, rua tekau mā rua he haepapa ā tātou he whakauka i ngā akoako, nō reira, he haepapa ā tātou, kaiako mā, ko te whakatika i ngā ara whakamua whanake ake, whanake ake, āe, ka nui te hiamo. I konā, ka tupu te ngātahitanga o Te Tiriti o Waitangi, ka tupu hoki, ki ōku whakaaro te kirirarautanga Aotearoa, me te mārama o te whakaaro, he pēhea tēnei mea, te kotahitanga hei tāngata Aotearoa. ngā puoro Ka pēhea ō kōrero ki ō mokopuna, mēnā ka uia koe e rātou, he aha rā ō mahi ki te whakatairanga i te mātauranga Māori i Aotearoa? Waimarie ana au, he tūranga whai mana tōku, he tumuaki kura tuarua, nā reira, ko aku kōrero ki aku mokopuna o te anamata, ko ahau tētahi o te kāhui ārahi, nāna te huarahi i para e mana ai ā tērā tau, ko ngā hītori o Aotearoa ki ngā kura katoa. Ka kī ake, kua oti kē i a au ētahi huarahi hou te para ki ngā kura, nā mātou ko aku hoa mahi ēnei mahi i taki. Kua oti kē aua huarahi te whakauka, nā reira, koia ko aku kōrero ki aku mokopuna ko au tētahi o te hunga kōkiri i te kaupapa nui nei, i eke ai te motu ki tēnei wā tonu, ka puta i a tātou, ngā tāngata o Aotearoa, āe, he mea nui te kaupapa nei ki a tātou o Aotearoa Āe, kia tū he rā motuhake mō Aotearoa whānui. Me taku manako, ka tupu, ka whanake. Koia tēnā ko aku kōrero ki aku mokopuna, he tūranga whai mana tōku, engari, nāku ētahi whakaaro i ahuahu, ētahi ngātahitanga i here inā hoki me te mana whenua, ngā kaiako, ngā tumuaki hoki hei tautoko i te whakawhenuatanga o ngā hītori o Aotearoa ki ngā kura katoa, āe, koia ko aku kōrero i waenganui au i te ngaru tāngata e pīkau ana i ēnei mahi, mai i aua wā huri atu ki tua. Ka mutu ngā kōrero a Richard Crawford ngā puoro Ki tō whakaaro, ka pēhea te pānga o te whakarauoratanga o te reo Māori ki te rāngai mātauranga? Ka tīmata ngā kōrero a Scotty Morrison Ko ōku whakaaro, kua tīmata te hīkoi a te rāngai mātauranga i te ara, engari, he hīkoi roa tonu kei mua, inā hoki, he takahanga iti, engari, mōhio tātou, he pai te wawata nui Pērā i te rautaki reo a te Kāwanatanga, kia kotahi miriona kaikōrero ki te tau rua mano whā tekau, he wawata tēnā. Ka puāwai, kāore rānei, wai ka mōhio, he wawata tēnā, me takoto ko ngā wawata hei whai. Ki a au nei, ka toru ngā reanga tāngata e eke ai i te rāngai mātauranga te tūturu mana ōrite, tāna whakatinana i te mātauranga Māori, i te reo Māori i ngā mōhiotanga mai i ōna puna taketake, i ōna horopaki taketake. Koirā ōku whakaaro, heoi anō, kei te ara tika tātou e haere ana anā, ko ngā kaupapa pēnei me te whakawhenua i te hītori o Aotearoa ki ngā kura, me niwha te ngākau ka kī ake, ko te hītori Māori. Inā rā, e whāngaihia ana e tātou te hītori Māori nā te mea, me mōhio pū tātou ki aua hītori, me āta poipoi kia kitea ai ko ōna hua, nā te mea, ko ngā kaupapa, pēnei me Matariki, ērā mea katoa hei ngā reanga e toru, ka tupu noa o roto i a tātou, ā, ka tika tō tātou whenua, nā te mea, kua kotahi rau e waru tekau mā rua tau e tīkokikoki ana tātou kotahi noa iho te reo, te ahurea, kotahi anahe, mō ngā mea katoa, ahakoa mātauranga, tari Kāwanatanga, kotahi tonu te ahurea huri noa, kāti, ka toru ngā reanga e tika anō ai, e kitea ai tētahi kauhanganuitanga, anā, māku hei kī atu, kei te pito mutunga tātou o te Niu Tīrenitanga ka marewa ai ko te Aotearoatanga Otirā, ka toru rawa ngā reanga tāngata e tutuki ai tēnei āhuatanga. Engari ia, me huri ngā waiaro, me whāngai i ngā hītori tika ki ngā kura Mā Te Ahu o te reo ngā kaiako hei whāngai ki te reo kōrero noa me ērā tūāhuatanga, he takahanga whakamua ki tēnei mea te Aotearoatanga e tika anō ai tēnei whenua o tātou. Hei ngā reanga e toru, ka eke te tangata whenua me te tangata tiriti. Ka mutu ngā kōrero a Scotty Morrison. E tinana ai tēnei whāinga tahi, me nehu atu ko ngā whakaaro me ngā mahi i whāia i mua, ka takahia he huarahi hou, ā-whakaaro, ā-mahi. He wā ka taka e tae ai ki ngā huarahi hou nei. He tukanga tō ēnei whakarerekēnga, ā, he wā tōna e āwangawanga ai. Kia rarau, kia tau. Arā kē ngā puna tautoko hei nanao atu mā koutou. Ka tīmata ana te hīkoi i ngā huarahi hou nei, he mea nui tō mōhio, e hīkoi pēhea ana ngā kura ki aua huarahi, ā, me whakamihi ā koutou hekenga werawera. Kāore hoki e kore, ka rere te pātai a ngā kaiako, he pēhea te mōhiotia o te pai o ngā whakarerekēnga. Kāti, tērā ngā momo taputapu me ngā tū whakaaro hei whiriwhiritanga ki taua pātai. Me mātua whakamahi ngā momo ara huhua hei ine i ngā hua o te kaupapa. ngā puoro Me pēhea e mōhio ai, he hua kei te puāwai, me pēhea hoki te ine i taua puāwai? Ka tīmata ngā kōrero a Rebecca Early Ko tētahi wāhi nui o te tiaki i ngā huringa hou, o te ārahi rānei i ngā huringa hou, koia tēnā ko te āta titiro ki tōna pānga, ā, ko te mahi tuatahi, me whakarongo ki te reo o te ākonga koia ko te kanohi ki te kanohi, me te aha, he mea nui rawa atu te kōrero atu me te kōrero mai. E haere tahi nā hoki ko te reo o te whānau, nā reira he aha ō rātou wawata? Kua pātai atu ki a rātou, he aha ō rātou wawata mō ā rātou rangatahi? Me pēhea tā mātou tiaki i a rātou ki te kura, ā, ka tutuki hoki ō rātou wawata Ki tua atu i tērā, ko ngā wawata o ngā iwi, hei tauira, ko te whakarauoratanga o te reo, o ngā tikanga rānei inā hoki, me kaua rawa e pōhēhē, kei te mōhio kē ki ngā hiahia o ngā iwi. Me rite tonu te hoki o whakaaro, e tutuki ana rānei ngā hiahia o ngā iwi? Kua eke? Kāore i tua atu i te kanohi ki te kanohi nā te mea, he tuitui tāngata hoki. Heoi anō, ki tua atu i te taha whanaungatanga, tērā hoki ngā arotake me ō kaiako He pēhea rātou me ngā huringa hou? Tērā hoki tēnei mea e kīia nei ko te raraunga mārō. Koia ko te raraunga tutukinga, ko te raraunga wehe kē. He pēhea te ako a ngā ākonga, he aha hoki ngā hua kua pōkaitia ki ō rātou mātauranga. Ka mutu ngā kōrero a Rebecca Early. Mā te titiro whānui e puare ai ngā ara e taea ai te tūhono atu ki ngā ākonga me te ako mai i a rātou. Mā te whiriwhiri i ēnei ara huhua e mārama ai te titiro, he pēhea te pai, te koretake rānei o ā tātou mahi. Ko tō te kaiako manako, kia kite ake i te puāwaitanga o te ākonga e rangatira ai ōna anō tuku ihotanga – kia puāwai hei Māori. Kāti, ka ahu pēhea tātou? He ātaahua te anamata, e kōkiri ana ki tētahi Aotearoa, ka tuituia ngā miro huhua katoa, ahakoa pēhea. ngā puoro He aha ō tūmanako mātauranga i Aotearoa nei? Ka tīmata ngā kōrero a Bob Stiles Ko aku tūmanako mātauranga i Aotearoa, ko te aru tahi atu i te whāinga kotahi me ētahi tāngata, me te mana whenua, ka tae ki ngā hua ōrite e ōrite ai ngā whakapuaretanga mā ngā tamariki katoa ki te kura, ā, ehara kau i te mea, kotahi te āhua mō te katoa, engari, me rerekē i a tātou te pūnaha mātauranga e ea ai ngā momo hiahia whānui o ā tātou tamariki e tau ai rātou ki roto. ngā puoro He aha te haepapa a ngā tāngata tauiwi ki tēnei hīkoi? He wāhi nui tō ngā kaiako tauiwi. Ki waho atu i te kura kaupapa, ko tōna waru tekau ōrau o ā tātou tamariki Māori, kei te kōawa matua kē e ako ana, otirā, e puāwai ai aua tamariki, me hīkoi tahi ō tātou kaiako tauiwi, kaiako Māori hoki me ngā ākonga, ka ako i ngā mea hirahira o te ao Māori otira, ko aua kaiako hoki ngā mea tuatahi ki te ako i ngā mea hou, ka whāngai ai i ngā tamariki. Ehara i te mea, me mātanga rātou, engari, me ako tahi mai i ngā tamariki, tētahi mea nui. Ka mutu ngā kōrero a Bob Stiles. Me hoki ake ki te Poutama Tupu, mai i te terenga tuatahi. Ko te pātai ki a koe, māu anō koe hei whakanoho ki te poutama i runga i te Mana ōrite mō te mātauranga Māori. I a koe ka titiro ki te Poutama, ka kite ake i tō tupu, kei whea koe ināianei? Kua hīkoia e tātou tētahi huarahi hou nei, kua ū anō rā ētahi māramatanga hou e pā ana ki te mātauranga Māori, me pēhea hoki te whakakorikori i a ia ki te ao mārama. Kei te mōhio tātou, he kaupapa nui tēnei e eke ai ngā ākonga Māori ki te ao mātauranga. Mā te ako me te whakaū i ngā uaratanga, i ngā Tanga, e mōhio nei tātou, e ū pai ai ki a tātou, ko te manako, e kaha ake ana tō tātou takatū ake ki ngā mōhiotanga o ngā ākonga ka kawea ki ō tātou akomanga. Mā mātou ngā Whanokē hei kimi ka mārama tonu, ko ō rātou motuhake, ko ō rātou toa. Ko ēnei ākonga, he kaiārahi kē rātou kei muri i te akomanga e taki ana me tō rātou koa, kāore he aha o te mihi, engari, e tika ana rātou kia mihia He kaitiaki katoa tātou o te mātauranga Māori, ko tā tātou, he amo, he tuku, he whakamana i a ia, ka tika. Nō reira, tēnā koutou, tēnā koutou, tēnā tātou katoa.
Supplementary Resource 10 – The future of the education sector in Aotearoa
Support your learning from Webisode 10 with this supplementary resource:
Supplementary Resource 10 – The future of the education sector in Aotearoa
Support your learning from Webisode 10 with this supplementary resource:
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Webinar 5 – Where to from here?
These webinar recordings dive deeper into the kaupapa discussed in Webisodes 9 and 10. 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 9 and 10. 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: Webinar 5 – Where to from here?
- Description: This webinar dives deeper into the kaupapa discussed in Webisodes 9 and 10.
- Video Duration: 57 minutes
- Video URL: https://player.vimeo.com/video/774073401?h=c882f7276b
- Transcript: English Nau mai
English
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 for this 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 pātai or questions and seek clarification on any ideas. So please e te whānau, kia kaha rā koutou! If you have any pātai or questions add them to the chat below and we'll aim to answer all of your questions throughout our session tonight. Now this evening we will be discussing how resources can support us in this change and the possibilities this kaupapa brings to our sector, so as you can hear there's lots of kaupapa to talk about tonight. Now before we get started we are very grateful to Takarangi Education and TupuOra Education and Development who have donated our giveaway prizes for tonight. Check them out, we have a copy of the Great War for New Zealand, Waikato 1800 to 2000 by Dr Vincent O'Malley. Culturally Responsive Teaching and Learning for the Tertiary Sector by Angus Hikairo McFarlane and but wait there's more, a Ngāti Ranginui board game to give away, now all you need to do to win one of these awesome prizes is answer the following pātai, just like that here it comes. What resources would you recommend to support educators through the changing landscape? That pātai again what resources would you recommend to support educators through the changing landscape? Ko taua pātai kei runga i o koutou pouaka whakaata ināianei e hoa mā. The winners will be announced towards the end of our session later tonight so put your answers into the chat to be in to win. Kia kaha rā koutou! Alright it's time now to meet our awesome manuhiri this evening. Our first guest is Mere Berryman no Ngāi Tūhoe, Ngāti Awa, me Ngāti Whare and Whaea Mere grounds her research in school leadership and reform initiatives to disrupt educational disparities for Māori. Now she is currently the director of Poutama Pounamu and professor at Te Kura Toi Tangata, School of Education. She's a recipient of the NZ Order of Merit services to Education and Māori in Education. Whaea Mere believes her best strengths come from being with people. So we welcome her to our pae kōrero tonight. Tēnā koe te kōkā, lovely to have you with us. Our second guest is Greg Koia, no Ngāti Porou me Te Whānau a Apanui. Now Greg has experience across the education sector in a variety of roles. As a kaiako in Māori-medium, as a review officer of the Education Review Office and a teaching fellow at Waikato University. Now Greg has also worked in a range of initiatives to revitalise te reo Māori, such as a kaiako for numerous Kura Reo, as a Pūkenga for Te Ahu o Te Reo Māori, as a translator, as a Māori language consultant and advisor, as a researcher, as an author, as a script writer and composer. Te nui hoki o ōna pūkenga, nē? Ka mau te wehi! Now most recently Greg was the story writer of Te Ara o te Kīngitanga which is a series of eight books written in both te reo Māori and English that captures the stories of various iwi who helped to establish the Kīngitanga. Ka ngangaro e hoa. Tēnā koe Greg, nau mai ki te pae kōrero. Lovely to have you both here on our webinar this evening. Kāti kotahi atu ki ngā pātai, we've got lots of kōrero to get through so let's get to our first pātai tonight. Anei e whai ake nei ko taua pātai e hoa mā. Up on your screens now. With the new Aotearoa histories curriculum coming into play how can kura ensure the histories they are teaching are authentic and unbiased? Nā reira, ka karawhiua ki tērā pātai. Let's throw that one to you first Kōkā Mere. So for me I think there's a need to understand where Aotearoa New Zealand histories have come from and there's a direct link back to the law which is the change to the Education and Training Act which sees Te Tiriti as something we need to enact so it brings out the whole idea of kāwanatanga, rangatiratanga and mana ōritetanga so out of that law comes the policy comes the NELPs the National Education Learning Priorities, the changes to the curriculum and linking straight into that is the new Aotearoa New Zealand curriculum so it isn't something over here which is just a nice to have but I believe that schools need to understand that link back to the law and the reason why we are now talking about Te Tiriti o Waitangi that link to the United Nations Declaration of the Rights of Indigenous People so when we understand that in its totality with its whakapapa then actually we've got to take this really seriously and I believe it's a great opportunity to take us forward as a nation together. So that's my thinking it's understanding where it's come from where this curriculum has come from and how it's linked right back through all of those various policies in education back to the law and really understanding that we need to go right back to tangata whenua to understand what is the foundation of our country if we're ever going to move forward together. Kia ora. Tēnā koe, te rawe hoki o tērā whakautu. Greg, he whakaaro ōu? I waho nei māua e kōrero ana mō tēnei kaupapa, anā, authentic and unbiased, me taku whakaaro ake kia tāua ki te ao Māori, no such thing. Kei te āhua o ngā uri āhua kotahi pea te kōrero kei te āhua o tō titiro ā, ki te kōrero a nā reira tērā momo a āhua hei whakakata noa iho i a tātou. Engari, i roto i tēnā me mārama hoki rā, I guess mō te taha ki ngā kōrero i pīrangitia nei ngā kura, mō te taha ki ngā kōrero e whāngaitia ana. How can they ensure that the kōrero that they are teaching is authentic and unbiased, I think, tuatahi me haere ki ngā iwi, ki ngā whānau, ki ngā hapū Kia ora. Me haere hāngai atu ki a rātou, kei a rātou ngā kōrero. Kaua e haere ki te pukapuka i te tuatahi. Ki a Kūkara rānei. Āe, ērā momo, haere ki te hoiho pātaia te hoiho i te tuatahi. Nō te mea, e mōhio nei tātou ahakoa ngā kōrero kei roto i ngā pukapuka ae kōrero anō pea kei ngā uri. Na rātou ake ērā kōrero So I think that’s the first thing but also understanding te rerekē hoki o te titiro a te Māori ki tēnei mea te kōrero tuku iho. Ehara i te mea, kotahi anake te kōrero e ai ki te Māori. You know we do it all the time we say, e ai ki a mātou or ki taku mōhio ka āhua pērā te Māori kāre e kī anei, anei, anei, anei. Nā reira, navigating that as well, knowing that you have a version of a story, someone else has a different version Kei te tika ngā kōrero e rua, kei te tika ngā kōrero katoa kei te tika Heoi anō, me mārama te kura kaua e mau mai o mōhiti Pākehā ki ngā kōrero Māori, nē? He āhua pērā te titiro. Rawe hoki to whakautu ki te pātai tuatahi e hoa. Tēnā rawa atu koe, otirā kōrua. Loving it. Alright question number two, why is it important to understand our historical narratives within the education sector? Kua tīmata ki a koe Greg, we'll go the other way this time. Ki a au nei, I think the real power that sits in teaching our histories is the impact that it's going to have on the next generation if we look at particular parts of our society, e pērā ana nō te mea i whāiti ta rātou titiro ki te ao, nē? I kotahi anake pea a te kōrero e whāngaitia ki a rātou ara te taha Pākehā pea tērā. They have only received one side of the story, they've only ever been exposed to one opinion, one perspective of the world So when I think to myself, he aha te tino wāriu o tēnei momo kaupapa. Firstly, āe ko te whakamana i a tātou te iwi Māori me ta tātou titiro ki te ao you know that we're validated I guess or not that it requires but you know you know what I mean Kia whai mana i roto i te akomanga kia mana ōrite engari tū atu i tērā kia whakaaweawe i te hinengaro o ngā reanga kei te tipu mai Inspire them influence them you know. Kāore te tamaiti e whānau kaikiri mai, nē? He mea whakaako ērā, so if we can get in there as soon as we can, kia whakaaweawe kia whakatō i roto i te reanga whakatipu anei ngā momo, anei te hītōria te whānuitanga o te hītōria anei ngā taha e rua o te taiapa hei whakaarotanga māhau hei wānanga māhau. I just think kātahi te hua ko tērā kia tipu mai he reanga whakaaro nui whakaaro whānui e mārama ana ki ngā taha e rua o te kaupapa. Koinā ki au nei tētahi tino hua o tēnei momo kaupapa. Kia ora rawa atu koe Greg. Mere. I think I absolutely agree with what you're saying but I think what we also have to do is really think about how colonial history has underserved, has disserved whānau Māori in the past and I do believe that simultaneous to telling the narratives and finding authentic ways to tell the narratives not just from whānau but many of our tamariki have got these stories as well so starting within the classroom is important but we also have to unlearn some of the past inaccuracies that have been taught about Māori in terms of how we as a race of people have been belittled, we've been undermined those stories through the education system have to be undone otherwise the belief around our narratives the belief around our histories will never truly be understood so I think we have to be doing two things simultaneously we have to really understand that some of what colonisation has done through education to Māori has been the reason why we are where we are today at the same time if we start with just the histories and cement over all of that bad kōrero then how are we ever going to truly learn about each other So I think there's two things that we have to do both the unlearning what education system did to Māori, has done to Māori in the past and we've experienced that ourselves in education. We've got to find a way around that so that we can be learning the narratives, be learning the histories and be learning how to respect each other differently Love it! Tēnā koe Mere, kāti, kotahi atu ki te pātai tuatoru. What would you say to your mokopuna about your contributions to ensuring mātauranga Māori was validated in Aotearoa? Ka noho tonu ki a koe, e te kōkā Mere. I mean my mokopuna know that I'm always banging on about inequity and injustice and you know they know that's what it's about but I truly believe that is my contribution that critical questioning about why we are where we are as a people today and what has been the impact of education on that so that's part of my contribution it's trying to get us ready to actually understand the future, we can't go from suddenly believing that Māori were savages that believing that Māori don't try hard enough, believing that Māori don't work hard enough, believing that Māori just need to listen and come to school we can't go from believing that because there is a lot of belief in that still in our education system to suddenly believing the taonga that are being gifted to our teachers because of the Aotearoa New Zealand histories Ka pai. Tēnā koe i tēnā whakautu. We're going to go to our next question, question number four. How can kura engage with whānau, hapū, and iwi to teach their histories and stories without being tokenistic? Ko taua pātai anō rā. How can kura engage with whānau, hapū, and iwi to teach their histories and stories without being tokenistic? Greg. So I'll use an example that I work with some of the kura around here, around Kirikiriroa mō te taha ki te mātauranga Māori i roto i te kura auraki me pēhea. Nā reira, ka haere mai tētahi kaiako ki a au ka pātai mai ki a au. I’d really like to reach out to a kamupene Māori as a case study and I say ka pai, choice, awesome! He goes because you know I don't want to do the normal ones that we have because I feel that kamupene Māori are a better fit. E pai, ngākau pai tō te tangata nei, whakapono au ki a ia. And I said pai tērā, he aha te rautaki? And he says to me, oh well that’s why I’ve come to you, how do I go about it? and I said well how do you think? He goes well I know I need to make contact and all these types of things and I said to him oh well ka pai. I mihi atu au ki a ia mō te tono mai, and I said you know this isn’t, mehemea kei te haere koe ki tētahi Māori you know me Māori te haere Kaua e, don't think on your first conversation you're gonna get every single you know you can ask all your questions E whakawhanaunga i te tuatahi me mōhio rātou ki a koe mehemea āhua pērā. Nā reira, I said and even then in your first, don’t expect anything in your first meeting. Haere ki te whakawhanaunga. Anei te kōrero a Te Kāhautu kia rongo rātou i tō haunga me mōhio rātou ki tērā i te tuatahi me mōhio me rongo rātou mehemea he tangata pono, he tangata tika rānei tēnei. Is this someone that they can entrust and I mean we're only talking about an interview about something but you know is this is someone that they can entrust their kōrero with You know te mauri o ngā kōrero, te mauri o ngā whakaaro. Ahakoa te nui, te iti rānei o te kaupapa me rangatira te haere. Kaua e waea noa atu me te kī atu, oh you know we want this, this and this. Me kaua e kōrero pērā, wērā momo mātāpono, titi kaha nei o roto i tātou me pērā hoki te Pākehā. Kaua e whakamāmā i tērā huarahi he mātauranga Māori hoki kei roto i tēnā. Don't change the road because you know because we've got a four-wheel drive and they don't we're all on the same road me mōhio koe, me ako koe, koinā te huarahi Even though that’s quite a small example kei te hāngai tonu ērā whakaaro ahakoa te kaupapa, me rangatira tō haere. Mehemea e hiahia ana rangatira ngā kōrero me rangatira to haere. Kaua e haere me to rae anake. Ērā momo mātāpono i a tātou i te Māori, me whakatinana. Kei whaiwhai ake i ērā whakaaro ōu Greg. Te rangatira hoki o wāu nā kōrero e pā ana ki te kaupapa nei. Nō reira, tēnā koe. We're just going to move on because we need to remind you, don't forget our prize giveaway e hoa mā, again the question is What resources would you recommend to support educators through the changing landscape? We have some wonderful prizes that you can win you can place your answers into the chat below. Kāti. Let's hear from Dr Vincent O'Malley as he shares his thoughts on the importance of learning and sharing knowledge of Aotearoa New Zealand history. Take a look at this. [Music playing] Share your thoughts on the importance of learning and sharing knowledge of Aotearoa New Zealand history? Dr Vincent O’Malley begins I think it’s critically important that mātauranga Māori is incorporated within the education system as a part of this process of decolonizing the education system in a way. We really need to sort of unravel more than a century of the consequences of the marginalization of Māori within our national and local political framework and with our education system so that’s not an easy process. It will be difficult at times but I think it’s a very essential one. It’s also something that young people themselves are calling for. They don’t want a single, monocultural framework a way of engaging with knowledge. They have an ability to accept multiple perspectives on different things and I think that’s really important as well that we acknowledge rangatahi voices in this and their calls to understand that complexity. Ka pai e hoa mā. That is Dr Vincent O’Malley there. Any thoughts Mere on that particular kōrero from him? I absolutely agree with what he's saying, it is about the potential of Aotearoa New Zealand histories decolonizing and indigenizing our education system. Seems to be a recurring theme tonight, tērā kaupapa. Kāti, now is a great time to send through any questions or comments that you think our experts can help you with so if you do have a pātai, kaua e whakamā, kaua e noho puku. Do not sit there and contemplate otherwise you will be too late make sure you write that question or type your question in the box below, in the chat below. Ka pai. Speaking of chat, let's continue our chat with our manuhiri. What is your vision for mātauranga Māori in the education space moving forward? Ko taua pātai anō rā, its up on your screen as well. What is your vision for mātauranga Māori in the education space moving forward? Mere, we’ll start with you. I think that I'll go back to what I said previously that it is about bringing in an opportunity to indigenize what has been a very colonized space. We haven't had an education system that's worked for our people, we do need an education system that's not just using Māori kaupapa as brown frills. We do need an opportunity where we learn deeply and we're able to appreciate it so an education system that is both indigenized and decolonized. Greg, any thoughts? Āe, kia whaiwhai ake ngā kōrero rā, I think what we were talking about before was there are elements of mātauranga Māori that have become somewhat socialized especially in the English medium so much so that they call them the ‘tangas’. Manaakitanga whanaungatanga, kaitiakitanga – the ‘tangas’ as they are affectionately referred to. To the point where some kaiako say you don’t need to teach me about whanaungatanga I already know about that. And I think to myself, so this delicate art of whanaungatanga you know crafted over hundreds of generations, thousands of years and you've got it, you've got it Aunty. I’m thinking to myself, yeah, you’re gonna learn today. This isn't something that just sits in a framework, this isn't something that we put in the school values and they fly around in their colourful posters. These are things that we live by. Nā reira, nau mai hoki mai ki taku ao. Yep you've got it, you've been somewhat exposed to elements of that, but you need to understand whanaungatanga, once you understand whanaungatanga how does that work in relation to manaakitanga. Kia ruku hōhonu i roto i wēnei āhuatanga tuku iho These are cornerstones of who we are as Māori and don't let people think that just because you learnt that whanaungatanga means relationships that's not it, it's so much more than that. But we have to be willing to describe it and just when they think they know, it's like no we've been you know we get brought up in this and we're still learning, we're still students of these concepts. Kia pērā tā tātou titiro, tā tātou kawe hoki i wēnei momo kaupapa Tika tāhau ka mutu tēnei mea te ako i mutunga kore, nē? Ae. Ka pai. Kāti. We are moving on to our next question e te whānau. Ko te pātai tuaono e whai ake nei. How can we overcome past trauma as a nation? Te hōhonu hoki o tēnei pātai. How can we overcome past trauma as a nation? Ka noho tonu ki a koe Greg mō tēnei pātai. Ka pai. I think. I tīmata rā wēnei kōrero a ia koe kōkā Mere kōrero nei mō te hoki, me mārama i ahatia tātou te Māori. What happened to us, what continues to happen to us, what didn't happen to us as well. How were we underserved, how were we, you know the effects of everything. We need to really understand that. I think that’s a big point of difference you know you see it, we’ll see it now, it used to be you hear it but you see it now on Facebook and social media and things like that. Oh you fellas are still crying about that; you know things like that. Yeah. Get over it, those sorts of narratives. We have to address it and move forward. Us as Māori are, the intergenerational nature of these things, how much we internalize without actually realizing how much we’re internalizing now those sorts of things. I don't know if that's a that's a solution but I think we need to acknowledge that this has happened. How do we move past it? How do we move forward together? Mere. How do we move past this and overcome trauma? Well, one of the ways that we have to do that is by trying to understand where racism comes from because if we don't understand that racism is interwoven in the very foundation of colonization we will continue to think that it sits within individuals. We'll continue to talk about colour-blindness or unconscious bias we have to understand that we live in a racialized society and it has been racialized from the start of colonization. So again, it's about going back, it's about unlearning and it's about re-learning what whanaungatanga can be, what manaakitanga can be not just appropriating the terms, having a very superficial understanding and ticking a box, that's not going to work, hasn't worked yet, won't work going forward. Ka pai. Love that answer. Alright, te pātai tuawhitu e hoa mā. We are getting through these questions really really quickly. But te rawe hoki o ngā kōrero. How do you think upholding mana ōrite mō te mātauranga Māori will change the education landscape here in Aotearoa? How do you think upholding mana ōrite mō te mātauranga Māori, ta tātou nei kaupapa, will change the education landscape here in Aotearoa? Mere, let’s start with you for this one. I've seen a change in the education landscape when that term mana ōrite was brought back into the education speak, it was socialized within education and suddenly to think ‘what, you want me to treat your mana like’ you know that whole question. Yet if I think about the one thing that I have heard again and again and again said by rangatahi Māori students, what do you want from your teachers? The answer invariably is I want them to treat me like they want me to treat them. Mana ōrite. So if we get that mana ōrite right then the mātauranga Māori will also be respected, will be understood, it won't be appropriated, it won't be used as brown frill. So I think that term mana ōrite is really really important and of course that goes back to te Tiriti, ōritetanga, so there it is again, it's about knowing the whakapapa of where that word has come from, where that metaphor has come from and seeing it as the basis for respecting mātauranga Māori. Ōku whakaaro. Whakaaro rangatira. Greg, whakaaro tāpiri ōu? Āe. Ki a au nei ko taku ko te mea tuatahi. That our ākonga Māori can hold their heads high. You know in the classroom when it comes to talking about mātauranga Māori that it's not dismissed as hocus pocus. Engari, kei te whaiwhai ngā kōrero, Whaea Mere, Kōkā Mere talked about the steps, that higher thinking and I would love it if our if ākonga Māori can hold their heads high in the classroom that they feel that they can express themselves in te reo Māori, in te reo Pākehā they can choose to express themselves through Shakespeare's theory of - see I don't even know. Whoever’s theory of something or other or ngā kōrero tuku iho o tōna iwi. Both are just as valid and there's no eye rolls in the room there's no that sort of stuff, that this is a valid that our kids can capitalize on the fact that they can jump through worlds That they are truly – ao rua, nē? Ehara i te reo rua, he ao rua. And that they can, you know that’s their superpower. You know, ki a au nei koinā pea te mea rā te hua otirā mō ngā kaiako Pākehā nei kei roto i te kura auraki That they see that mātauranga Māori isn’t this new age thing that been created to undermine the empirical knowledge base of the Pākehā. No. the two can work together you just have open your eyes and your heart and your mind to see where they can haere tahi. Nē? Tēnā koe Greg. Rawe hoki o ngā whakaaro me ngā whakautu ki ēnei pātai. Speaking of pātai we are moving on to our next one. Te pātai tuawaru e whai ake nei. Why is it important for kaiako to at least have a basic understanding of te reo Māori? I want to answer this myself but I can’t. Why is it important for kaiako to at least have a basic understanding of te reo Māori? I was going to say, having been called Mat-eye most of my primary school life I have a whakaaro but we will start with you Greg. Koinā hoki. Yeah, kia tika te whakahua i ngā ingoa, and that our kids don’t have to continue that narrative of oh just call me T or call me this or call me that call me something because you can't pronounce my name Tērā tērā. Heoi anō, ko te taha, mō te taha ki te reo e mōhio nei tātou ehara i te mea ko te reo mō tana kotahi kei roto i te reo te hōhonutanga otirā ngā tīwhiri pea ngā āhuatanga o to tātou ao Māori kei roto i te āhua o te takoto That’s how I explain things like rerehāngū ki ngā kaiako, he tohu tērā o te ngākau whakaiti o te Māori. Ehara i te mea, he mea nui kia mōhio nā wai te mahi te mea nui. Mahia te mahi. E pērā ana te Māori. So we can see within our reo even within the grammar even though to some grammar might be not the most exciting or exhilarating kaupapa in the world, engari if you're looking at it the right way you can even see how our grammar is evidence of our particular world view. Things like that, ngā kupu, te rerekē o te titiro I mean you know kaha taku whakaako i ngā kaiako Pākehā te tūāpapa o te reo and they buzz out you know just the difference in how two languages can be so different from each other engari he whakawhānui tō rātou tā rātou titiro ki te ao o rātou whakaaro hoki mo te ao koinā hoki te tino hua ki au. Ka pai, Mere. O kupu akiaki ki ngā kaiako. Yeah, I think if you want to understand Māori culture then te reo is the backbone of that culture so the more that we can help teachers to understand the reo and the metaphors that sit within the reo the metaphor for tamariki you know the metaphors that sit within the reo so I think it's absolutely important you've talked about the names of saying names you both talked about saying names that's it's not good enough to whakaiti the names of our whakapapa and that’s what we continue to do if we don’t support our teachers to learn te reo and we continue to learn French or Japanese or whatever. This is a national language we should be learning it. E mea ana koe. Tautoko marika ahau. Tērā whakautu wāu. Kāti, pātai tuaiwa e whai ake nei. What advice do our guests have for kaiako who struggle with their pronunciation of the Māori language? We kind of touched on it earlier but we’re gonna ask them again well not again but a different spin on it. What advice do you have for kaiako who have struggled who do struggle rather with their pronunciation of the Māori language? Greg. Me ako. There’s too many kaupapa, there’s free ones, there’s online ones, there’s one, there’s scholarships, there’s this there’s that. There’s no excuses anymore. Me ako. E mea ana koe. I was just thinking as you were saying that yeah there are no excuses. Literally every avenue through which you could possibly want to learn te reo Māori, there’s apps, there’s games, there’s everything, you can’t create anything more. Aye? If you want te reo Māori its literally in the cup of your hand. Kei te kapu o tō ringa te reo. There’s no, there’s movies now, we’ve got movies, you can use movies too. There’s literally everything you could think of to learn te reo Māori. They can cater to you in every way that you could think of. No excuses. Kāre he takunga. No excuses. Alright. We should move on there you go. Iti te kupu nui te kōrero e hoa mā. Ko te pātai tuangahuru e whai ake nei. If money was no object what resource or support would you like made available to kaiako and kura? Mere. You know, I don't think it's about money. I knew you were gonna say that. I think it's about hearts and minds and how we how we support people to open their hearts and minds but then again maybe it is about money because you know I think about the team of five million that we got together and we beat Covid yet here that Act is being enacted through the Boards of Trustees now if intergenerational harm for Māori is what this can overturn and I believe it could then why aren’t we all talking about it, why aren’t we having you know the Prime Minister talking on TV about what we’re going to do we did it for plastic bags for goodness sake. Why aren’t we all doing it why is it being left to schools why is it left being left to iwi because we know that our children within the school they will be fine but they’ll go back out into the fabric of New Zealand society and they will be faced with racism again so why aren’t we all talking about it so maybe it is about money maybe we need to spread the story a little bit further and make everybody responsible for changing this like we did for one-off use plastic bags, like we did for Covid and not just leave it for the schools. Greg. Gees, that's a tough act to follow kōkā. He aha anō te pātai? Ko te pātai kē. If money was no object what resource or support would you like made available to kaiako and kura? Mehemea ka wini ia koe te lotto a te rāhoroi e tū mai nei Mehemea mō te mātauranga Māori me kura kaupapa Māori, ngā kura. Koinā te tauira, kura ā-iwi, kura aho matua, wērā momo kura. Me pērā. Kei a rātou. A lot of things we are taking as a new approach in education. Hika. Kua aua atu a tātou kura e whakaako pērā ana. Integrated curriculum, localized curriculum. Hika! Mai rā anō tērā tū āhuatanga. Nā reira koinā pea. If money was no object oh well kura kaupapa Māorihia te ao. Love it! Tēnā koe e te hoa. All right let’s now hear from Scotty Morrison who will share his thoughts on what impact the revitalization of te reo Māori will have on the education sector check this out. [Music playing] In your opinion, what impact will the revitalization of te reo Māori have on the education sector? Scotty Morrison begins I think the education sector has begun the journey but it’s very early stages and it’s small steps so I always you know, aspirations are good so you need the aspirational goals So like the Government language strategy to have a million speakers by 2040, that’s aspirational. Whether that happens or not, wai ka mōhio but that’s aspirational and you need to have aspirational goals. I think the education sector, to be truly mana ōrite, in its delivery of mātauranga Māori, in its delivery of te reo Māori, in its delivery of knowledge that comes from indigenous sources and indigenous contexts that will probably take three generations to reach its fruition. That’s my point of view but I think we’re on the right track and so things like teaching history and New Zealand history in school I think they should be bolder and say its Māori history. You know I just think look we’re teaching Māori history because we need to know about it and we need to create the value around it because and I think things like Matariki, you know all of that stuff is going to I think in the future, in three generations time, once it becomes a lot more normal and stuff it’s going to rebalance our nation because for 182 years we haven’t been in balance we have been monolingual and monocultural and very mono in all approaches to everything that we’ve done whether it be education anything Government departments whatever it’s all been monocultural welfare the whole lot so it’s going to take three generations to rebalance that and to find a kauhanganuitanga and I say we’re at the cusp now of the end of Niu Tīrenitanga and the rise of Aotearoatanga But it’s going to take three generations for Aotearoatanga to really embed itself in. But the attitudes that we change now, the education that we are pushing now in our schools the learning of the history. Te Ahu o te reo making sure our teachers are able to teach basic reo and all of that kind of stuff, they are all steps towards Aotearoatanga becoming what it should be the rebalancing of us as a nation. Tangata whenua, tangata tiriti in three generations time. Not only an outstanding broadcaster but, he koi te pīnati o taku hoa a Te Manahau Morrison. I just want to gauge your reactions to that VT that particular item there, Mere. I’d like to highlight the day that he talked about Matariki day. Now there you go there, everybody was there weren't there yep all of Aotearoa the team of five million and we were all engaged in authentic learning of mātauranga Māori so there's a typical example of what you have been talking about so there's a typical example this is a typical example about what I'm talking about we all learned on that day we all celebrated who we were as a nation and I didn't see a school in sight although we were all there I'm sure but there's an example. Let’s build off that one. Tautoko, Greg? Pai ki a au wana kōrero te kōrerotanga mō ngā whakatipuranga e toru koinā hoki te aku kōrero i mua ko te hua pea kei roto i tēnei kaupapa Aotearoa New Zealand histories you know the minds that we we can hope to shape, influence. I tēnei whakatipuranga, you know the changes we could make and then think about you know and then the successive generations after that. Yeah exciting, exciting prospects. E mea ana koe. Kāti. Kia mōhio mai rā koutou. Don’t forget this is a great time to send through any pātai or comments that you think our experts Greg or Mere can help with this evening. Let's go to question number 11, the Ministry of Education is funding Te Ahu o Te Reo Māori to improve te reo Māori of kaiako. How important are these programmes and resources to support Mana ōrite. Greg? Well, e pēnei ana i ngā kōrero i mua rā, nē? E mārama ana kia tātou ehara i te mea ko te reo Māori anake You are also getting couched within the reo you have the tikanga you have our unique cultural values, perspectives you know, tuakana, taina those sorts of things that are embedded. Whakapapa, all these types of things are through the reo so I know. Mō te taha ki Te Ahu o Te Reo. When kaiako are signing up to these initiatives they are signing up to more than just te reo. Pēnei hoki waku tauira i te whare wānanga i mea atu au ki a rātou. You might have come here to learn words and sentence structures what I’m trying to teach is te ao Māori you know. Tō titiro ki tēnei mea te ao Māori and all the, and everything that comes with it. Your obligations, yeah your rights but also your responsibilities and obligations to each other. Ērā momo āhuatanga. Kia ora. Haere tahi wēra āhuatanga. Yeah but I also know in terms how the you know te ahu o te reo, structures are, they have the opportunities to I guess address a lot of the things that we were talking about. How do they learn about accessing the people that they need? How do they build networks amongst each other, support networks? How do they find resources that they need? How do they get the lesson plans and the whatever and the whatever. Koinā hoki te painga o tērā kaupapa o Te Ahu o te Reo whakatōpū i wēra āhuatanga ko tō ki te wāhi kotahi hei āwhina, hei tautoko hoki i ngā kaiako i roto i te rāngai mātauranga. Mere, your thoughts? I think it's long overdue. I love the fact that teachers can fit into it at the level that they're at so it can be used to extend but it can also be used to introduce te reo to people in a really authentic way, a warm way, a way that is encouraging of the reo and of the people themselves so long overdue I mean I remember teaching when if you were the Māori teacher in the school then you were expected to do your mahi and do this mahi for everyone else as well so long overdue I think it's to be celebrated yeah Me whakanui ka tika. Ka pai. All right question number 12. What suggestions do you have for kura PLD during the NCEA accord teacher only days? Mere. I think that it's a combination. It's a combination of looking past, back to the past, back to how education has underserved, has not worked for our people and why that is so that they can understand the problems that they have to make sure are not covered going forward so I think a bit of both really help to understand what education must never repeat and then an opportunity to look forward to make sure that we do know the mana whenua of the land on which our school is and we do know that actually you can't just dial up a mana whenua and expect them to come but how do you do that you do it with resourcing you do it with working through all of those layers so I would like to think that that some of the PLD has been delivered by iwi and you know not just by anybody else I think it's an opportunity to hear the authentic stories delivered by the people themselves. Ka pai. We're going to quickly jump to our next question e te whānau, this is question number 13. What is the one must have resource for kura as they navigate this change? What is the one must have resource for kura as they navigate this change? And you are not allowed to say mana whenua/iwi relationships although that is a good answer we just had that one. Greg, whakatoi noa iho. Mere? I’ll jump in. Yeah you jump in. I’ll say money because this can’t be done for aroha. Kia ora. Ka pai. Tautoko. Ka pai. The money or the bag, take the money. Money to pay for this resource, it won't just happen. Kia ora rawa atu. There we go, question number 14. How can PLD be included in the school day and not tagged on top of our existing workloads? Greg? Well I think the answer is in the question because that's an approach that we at TupuOra have employed, this year anyway. So we offer a programme that runs all day on Thursday and it's once a month So what kaiako can do especially if they're in primary you know they can line up perhaps their release date to coincide with that in terms of finding relief they’re already going to get relief anyway things like that if they’re in secondary well they get the non-contact times and they can sort of negotiate with people but that’s exactly right because one of the and so you know before we were waving the flag and saying yep there’s no excuses not to not to learn te reo Māori but the reality is you know kaiako do have quite heavy workloads they have you know their teaching responsibilities the admin that comes with that and everything else so even though yes they may have the ability to or they may have access to to programmes or anything at the end of the day the most valuable resource that teachers have is time, aye? so finding ways in which we can you know work and so that's what we do in terms of TupuOra it's during it's on a Thursday nine to three so it's during the school hours so it's nothing extra I guess the hardest tasks for them is figuring out you know how's the relief going to work for that day. and we tend to get really good attendance because of that you know it's not something that's happening at five o'clock after work when they're all frazzled and yawning and got the cameras off because they're falling asleep you know those types of things Ka pai. E rua ngā pātai kei te toe. Two more questions to go e te whānau so stay with us. What was your inspiration for writing and publishing your resources? Shall we start with you aye Mere? Well I'll talk about one resource that it's I suppose it's published and really it's about helping people to understand disrupting the status quo helping them to understand how to work differently so it's a blended learning programme it's for classroom teachers and we have a number of teachers that are working through that with us yeah so that was the inspiration you know it's no use just banging on about you know opening hearts and minds you've got to find ways to do that and so that was the inspiration behind that blended learning course for teachers. Ka pai, beautiful, love it. Greg? Mō Te Ara o te Kīngitanga ko te whāinga matua i roto i tērā ko te nā te mea he kōrero Māori otirā he kōrero tuku iho anō tērā me pērā tana kawe i roto i ngā pukapuka kia kaua ai whai te tauira whai noho I te tauira o te textbook and 18 something this happened and in June this happened. Me kaua e pērā te mea kāore te Māori kōrero pērā ta te Māori he āta kōrero he whakatangata hoki wēnei tāngata kia uru mai te wairuatangata i roto i wēnei kōrero Because sometimes especially when we are recounting our histories you know it’s especially the story about the Kīngitanga he said no and then they went over there and then they went over there and I think to myself Te tokorua e kawe i te tono rā i pēhea o rāua whakaaro must be tīmata hīkaka nei heoi anō kia tae ki te tangata tuawhitu must have been ko mimiti haere te kaha kua pau haere te kaha ko wheke rāua ki a rāua. E ki koe ko whakaae kāore e whakaae ka tīmata te tētahi ki tētahi ērā momo āhuatanga otirā Understanding those rangatira, understanding the climate of the times. I tērā taima o ngā rima tekau o te tahi mano waru rau, ko ngā kōrero o tērā wā, ka whawhai te tuakana ki te taina i roto i ngā pakanga i pērā pūhia ana te tamaiti e tana papa tonu nō te mea koirā te āhua o te wā Nā reira kia maumahara tātou ki tērā otirā kia kaua e whakawā i o tātou tīpuna me o rātou whiringa o tērā wā nō te mea kāore āe tika kia whakawā o tātou i ngā mahi o tātou tīpuna You know while we sit here i roto i te hāneaneatanga o te tau rua mano rua tekau mā rua ko wai tātou ki te whakahē i ngā mahi a o tātou tīpuna nō reira koirā hoki te whāinga kia Māori te kawe, kia mārama kia tātou ka uru mai te wairua tangata i roto ana kia noho ko te reo Māori me ngā tikanga Māori hoki te mātāmua nā te mea i tuhia ki te reo Māori te tuatahi ka whakapākehātia nā reira koirā hoki koirā ngā whāinga matua i roto i tērā kaupapa o te ao o te Kīngitanga Kia pai mai hoki. Tēnā rawa atu koe Greg. I ērā whakamārama āu. Kāti. Kua tata pau te wāhanga kia tātou. It’s now time to announce our four winners who provided answers, three winners sorry three winners, who provided answers to our giveaway question tonight. What resources would you recommend to support educators through the changing landscape? Congratulations to our winners up on the screen now. Let’s do that again that was interesting. Winner of our Ngāti Ranginui board game Hilary Sinclair. Winner of the Great War for New Zealand book was Sharon Tuari and winner of the Culturally Responsive Teaching and Learning book goes to Tony Cairns. Tēnā rawa atu koutou. Congratulations. Do you know Tony do you Mere? No. One of your friends. No. Alright. Ka pai. Right. Tēnā rawa atu kōrua. Whaea Mere kōrua ko Greg waimarie katoa mātou i a kōrua i tēnei pō me ngā mātauranga i whakaputaina e kōrua hei whakaaweawe i te hunga mātakitaki. We thank you both for your time and your wonderful whakaaro, your gems that you have shared with us tonight. He puna mātauranga kōrua. Tēnā rawa atu kōrua. And to our audience members and our sector workforce e mihi ana ki a koutou katoa - te hunga kua tukua mai i ō koutou whakaaro a koutou kōrero rānei. Tēnā rawa atu koutou i mātakitaki mai whakarongo hoki ki ngā kōrero reka i te po nei. Kāti. Tonight we have further unpacked mana ōrite mō te mātauranga Māori, exploring the importance of establishing relationships and foundational networking. Kātahi rā te hākari nui mō te hinengaro he kai na te hinengaro ko tēnā! Kāti. A reminder that this webinar has been recorded for your convenience and will be available on our website www.manaōrite.ac.nz. Kāti. Ko ā mātou mihi whakamutunga ka tuku 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. Our final thanks and acknowledgements go to the education sector workforce. We certainly can't thank you enough for all the mahi you all do for our tamariki in our kura throughout the motu. Nō reira, e hika mā, kāti ake i konei a tātou kōrero mō tēnei po. Noho ora mai. Hei konā mai.
Te Reo Māori
Welcome to you all and thank you for joining us this evening on our webinar about Mana ōrite mō te mātauranga Māori Āe mārika, nau mai haere mai ki tēnei ī-Wānanga. Ko Mana ōrite mō te mātauranga Māori te panonitanga tuarua i te rārangi panonitanga a NCEA. Ko te mātua o ēnei ī-Wānanga, he whakawātea i tētahi papa mō te rāngai nei, hai wānanga, hai whiu pātai, hai whakapūrangiaho ake i ngā whakaaro. Nō reira, e te whānau, get stuck in! 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. Ko te aronga matua i te pō nei, he āta kōrero mō ngā rauemi whai hua e tutuki ai ngā panonitanga ki te rāngai mātauranga. E rongo nei koutou, he nui ngā kaupapa hai kōrero mā tātou. Nā, i mua i tā tātou tīmata ake, kua waimarie katoa mātou i ngā tākohatanga mai a Takarangi Education me TupuOra Education hai tuku atu i te pō nei. Tirohia, he kape o te pukapuka “The Great War for New Zealand, Waikato 1800 to 2000” nā Tākuta Vincent O’Malley. “Culturally Responsive Teaching and Learning for the Tertiary Sector” nā Angus Hikairo McFarlane, ā, he papa kēmu Ngāti Ranginui anō hoki. Ko tāu noa hai toa i tētahi o ēnei, he whakautu i te pātai e whai ake nei, anei. He aha ētahi rauemi whai hua mō te rāngai mātauranga e panoni ai ngā āhuatanga o tōna ao? Taua pātai anō rā, he aha ētahi rauemi whai hua mō te rāngai mātauranga e panoni ai ngā āhuatanga o tōna ao? The question is showing on your screens now. Ka whakapāhotia ngā toa hai te mutunga o tā tātou wānanga, nō reira, tukuna atu ā koutou whakautu ki te pouaka kōrerorero. Good luck to you all! Tēnei kia tūtaki atu tātou ki ō tātou manuhiri i te pō nei. Ko te manuhiri tuatahi, ko Mere Berryman nō Ngāi Tūhoe, Ngāti Awa, me Ngāti Whare, kua roa e rangahau ana i te hautūtanga ki ngā kura, me te whakaara kaupapa hai kaupare i ngā rerekētanga mō te Māori i te ao mātauranga. Ko ia te kaiwhakahaere o Poutama Pounamu, he ahorangi hoki ki Te Kura Toi Tangata - School of Education I whakawhiwhia ki Te Tohu huānga mō āna whakapaunga kaha i te mātauranga Māori. E whakapono ana a Whaea Mere, ko tana kaha, nā tōna iwi. Nō reira, e pōhiritia ana tana noho mai ki te pae kōrero. Hello, Kōkā. E harikoa ana te ngākau i tāu noho mai. Ko te manuhiri tuarua, nō Ngāti Porou me Te Whānau a Apanui, arā noa atu ngā pōtae kua mau nei ia i te ao mātauranga. Hai kaiako reo Māori, hai kaiarotake i te tari mātauranga, he pūkenga hoki i Te Whare Wānanga o Waikato. Kua piri hoki a Greg ki te huhua noa atu o ngā kaupapa whakarauora i te reo Māori, kua noho hai kaiako ki ngā kura reo, hai pūkenga ki Te Ahu o Te Reo Māori, hai kaiwhakamāori, hai mātanga hāpai, hai kaitohutohu, hai kairangahau, hai kaitito, hai kaituhi anō. hoki. Plenty of skills. aye? Awesome! Nō nā noa nei, noho ai a Greg hai kaituhi mō Te Ara o Te Kīngitanga, he kohinga pukapuka kua tuhia ki te reo Māori me te reo Pākehā e pā ana ki ngā kōrero ā iwi mō te whakatūtanga o te Kīngitanga. Wicked! Hello, Greg thank you for joining us. Tēnā kōrua tahi mō te piri mai ki tēnei ī-Wānanga i te pō nei. Let’s get straight to our first question, he nui ngā kōrero kai mua i te aroaro, kia kotahi atu ki te pātai tuatahi. Here it is now, folks. Kei te papa whakaata ināianei. E hau mai ana ngā hītori o Aotearoa ki te marautanga ako, me aha rawa ngā kura e mōhio ai rātou, ā, kai te tika ngā kōrero e whakaakona ana? So, straight to that question. Ka whiua te rākau ki a koe, Kōkā mere. Mōku ake, me mātua mōhio tātou ki te takenga mai o ngā hītori o Aotearoa, me ōna here ki te ture, koia tonu te panonitanga ki te ture mātauranga, whakangungu, e mea ake nei kia whakamana i te tiriti, e puāwai mai ai ngā whakaaro mō te kāwanatanga, mō te rangatiratanga, me te mana ōritetanga. Nā te ture, ka puta ko ngā kaupapa here, ka puta ko ngā whakaarotau ako, ko ngā panonitanga ki te marautanga tēnā, me ōna here ki te marautanga ako o Aotearoa, nā reira, ehara tēnei i te āhuatanga pai noa, e tino whakapono nei au me āta mārama ngā kura ki ngā here ki te ture, koia pū te take e kōrerotia ana Te Tiriti o Waitangi, taua here ki te whakapuakitanga o te rūnanga whakakotahi i ngā iwi o te ao mō ngā tika o ngā iwi taketake, nā reira, hai te wā ka mārama ai tātou ki tōna katoa, ki tōna whakapapa, me tino aro kau tātou, hai tāku, he tino āheinga tēnei e koke whakamua ai tātou hai iwi. Koinā ōku whakaaro, ko te āta mōhio ki te takenga mai o te marautanga, me ōna hononga katoa i ērā kaupapa here i te ao mātauranga, ki te ture. Me te mōhio tonu, mēnā e hiahia ana tātou ki te koke whakamua, me hoki whakamuri tātou ki te tangata whenua, ki te tūāpapa o tēnei whenua ake. Thank you. Thank you, what a great answer. Greg, any thoughts? We were outside talking about this subject, and yes, ko te pono me te matatika, and so I thought about it and in te ao Māori, and karekau. It depends on the person and how they look at it, just something to make us laugh. But, in saying that we must also understand I guess in terms of the information schools wanted, and the information being taught. Me aha rawa rātou e mōhio ai rātou e pono ana, e matatika ana ngā kōrero. I think, firstly, go and see the iwi, the whānau and hapū. Thank you. Go straight to them, they have the information. Don’t read a book first, or search on google. Yeah, that. Go to the horse’s mouth and ask them first. Because, as we already know, there is plenty of information in books, but the actual descendants might tell the story differently. That’s theirs. Nō reira, koirā pea te mahi tuatahi, ko te mārama hoki, that Māori have multiple views and perspectives on history. There is more than one way to look at it, according to Māori. Nō mai anō tēnei āhuatanga, we say, according to us, or, to my knowledge, Māori will never say, here it is, here it is. So, ko te āta whai whakaaro ki tērā, kei a koe tō ritenga, heoi anō, he rerekē pea tō tētahi atu. Both versions are correct, they are all correct. But, schools must understand to not wear their Pākehā lenses when it comes to Māori history. We must look at it like that. What a great answer to the first question, thank you, both of you. Kia pai mai hoki! Nā, pātai nama rua, he aha i hirahira ai te mārama ki ngā kōrero hītori i te ao mātauranga? We’ll start with you, Greg. Ka haere pēnei i tēnei wā. For me, ko te mana nui o te whakaako i ngā kōrero hītori, ko tōna whai hua ki te whakareanga e tipu mai ana. Mēnā tātou ka titiro ki ētahi wāhanga o te porihanga, it is like that because they looked narrowly to the world, aye? Perhaps they were only taught one side of the story, the Pākehā version possibly. Kua whāngaihia ki te taha kotahi, kua kitea te taha kotahi, te tirohanga kotahi ki te ao. I a au ka whakaaro ake, what is the value of this movement, yes it is to legitimise te iwi Māori and our view on the world, he whakamana i tō tātou mana nē, ehara i te mea me pērā, engari kai te whai mai koe i tāku, But to have a voice in the classroom, and have equal status, but other than that, it’s to inspire the minds of the next generation. Te whakaaweawe, te whakakipakipa i a rātou, ne. Children aren’t born racist, aye? Those things are taught, mēnā ka kotahi atu tātou kia pērā, to inspire and plant the seeds in to the next generation, here’s what you need, here’s the history, in its entirety with both sides of the fence for you to think about and internalise. Mōku ake, what a huge benefit that would be. For the next generation to be thoughtful and have a wide view of everything. That to me is one of the huge benefits of this initiative. Thank you, Greg. Mere? E tautoko mārika ana au i ngā kōrero, heoi ko tētahi mea hai whakaarotanga mā tātou, ko ngā kino me ngā hē i pā mai ki te Māori i ngā tau ki muri. Me taku whakapono nui, me haere tahi te pono o ngā kōrero, me te matatiki o ngā kōrero, kaua mā te whānau anake, heoi, mā ngā tamariki anō hoki, i te mea, kai a rātou. Ko te tīmata ki rō akomanga tētahi āhuatanga hirahira, heoi, ko te muku i ngā kōrero hē kua whakaakona mō te Māori. Mō te taha ki te whakahahani, me te whakahāwea, mā roto mai i ngā kōrero kua whakaakona i te ao mātauranga, me muku i ērā hē, mō te tūpono ka kore te tangata e tino mārama ki te hōhonutanga o ngā hītori, nō reira, me takirua te haere o ērā āhuatanga. Me tino mārama te Māori, ko ngā āhuatanga o te raupatu mā roto mai i te ao mātauranga, te take kua pēnei tātou i ēnei rā nei. Mēnā ka tīmata ake ki ngā hītori me te whakatika i ngā kōrero kino, ka pēhea tā tātou mōhio ki te pono o tētahi. Nā reira, e rua ngā āhuatanga hai mahi mā tātou. Ko te ruke i ngā āhuatanga o te pūnaha mātauranga ki te Māori, ngā āhuatanga kua pā mai ki te Māori i mua rā i te ao mātauranga. Me kimi ara anō, e wātea ai tātou ki te ako i ngā kōrero, i ngā hītori, me te tuku whakaute, tētahi ki tētahi. Rawe. Thank you, Mere. Now to question three. Ka pēhea ō kōrero ki ō mokopuna mō ō mahi ki te whakamana i te mātauranga Māori ki Aotearoa nei? We’ll still stay with you, Kōkā Mere. Ka hōhā katoa āku mokopuna i āku kōrero mō te mana ōrite, me ngā hē, me te aha koia tonu te take, me taku whakapono nui koia taku koha atu te pātai uaua rā, nā te aha i pēnei ai tātou i ēnei rā nei, he aha hoki ngā pānga o te mātauranga ki tērā, koia pea tētahi wāhanga o taku koha, he ngana ki te whakatika i a tātou mō te anamata, e kore tātou e taea te hūnuku atu i te whakapono, he mohoao te Māori, i te whakapono he māngere noa te Māori, i te whakapono e kore te Māori e whakapau kaha, i te whakapono me whakarongo, me haere noa te Māori ki te kura, e kore tātou e taea te hūnuku atu i tērā nā te mea, kai roto tonu i te pūnaha mātauranga tērā whakapono. Ā, kua whakawhirinaki noa ki ngā taonga kua takohatia ki ngā kaiako e pā ana ki ngā hītori o Aotearoa. Awesome. Thank you for that answer. Ka haere tonu ki te pātai e whai ake nei, te pātai tuawhā. Me pēhea tā te kura whakaatu i te motuhengatanga kia whakaakona ngā hītori e te whānau, iwi, hapū? That same question, me pēhea tā te kura whakaatu i te motuhengatanga kia whakaakona ngā hītori e te whānau, iwi, hapū? Greg. Ka tīkina ake e au he tauira, nō tētahi o ngā kura e mahi nei au i te takiwā nei o Kirikiriroa in terms of Māori education in mainstream. So, a teacher approaches me and asks. E hiahia ana au ki te toro ki tētahi kamupene Māori ki te mahi rangahau, me taku kī atu, choice, ka pai, rawe! Me tāna, kāore au i te pīrangi ki ngā mea e mōhiotia ana, ka pai kē atu te kamupene Māori. Cool, this person has a good heart, so I believe him. Nā ka kī atu au, cool, what’s the plan of attack? Me tana kī mai, koirā te take kua haramai au ki a koe, me aha rawa au? Me tāku, ki ō whakaaro me aha rawa koe? Ka kī mai, e mōhio ana au me pēnei me pēnā, me taku kī atu ki a ia. Ka pai. I acknowledged him for his request, me taku kī atu ki a ia, if you’re going to see a Māori have a Māori approach. Kaua e whakaaro, ka riro i a koe ngā whakautu katoa i āu pātai. You must get to know them first; they must know you. Those types of things. So, i te tūtakitanga tuatahi, kaua e whakapae ka riro i a koe te paku aha. Go and get to know them Something Te Kāhautu always says is that they must know what you smell like first. They have to smell if you’re genuine and truthful. He tangata pono tēnei, e kōrero noa ana au mō tētahi uiui e pā ana ki te aha noa, e whakapono ana au ki te tangata nei kia pupuri ki āku kōrero. The truth in what their saying, whether their intentions are pure. No matter how big or small the occasion is, go correct. Don’t just call them and say, koinei tā mātou e hiahiatia ana. Don’t ever do that, these are the values instilled in to us, that Pākehā people should follow. Don’t make the process easier because there is mātauranga Māori in that. Kaua e whakamāmā i te rori i te mea he taraka whā wīra tō mātou, kāore i a rātou. Kai te rori ōrite tātou e haere ana, you must understand, you must learn, that’s the way forward. Ahakoa te tauira, it still applies regardless of what the situation is, you must go correct. If you want the correct information, you must approach it correctly. Don’t just go with your forehead. Those values we have as Māori, we must embody them. How do you follow that, Greg? Awesome discussion about that topic. So, thank you. Me koke tonu tātou, kei wareware ngā paraihe e tukuna atu ana, e hoa mā, anei anō te pātai. He aha ētahi rauemi whai hua mō te rāngai mātauranga e panoni ai ngā āhuatanga o tōna ao? He taonga nui whakaharahara kai a mātou, nō reira, tukuna atu ā koutou whakautu ki te pouaka kōrerorero e iri iho nei. Kia whakarongo ake tātou ki ngā kōrero a Vincent O’Malley mō te hirahiratanga o te ako me te whakaako i ngā kōrero hītori o Aotearoa. Kia titiro ake tātou. [Ngā puoro] Horahia mai ō whakaaro mō te hirahira o te whai me te tuari i ngā hītōria o Aotearoa. Ka tīmata ngā kōrero a Dr Vincent O’Malley Mōku nei, mātua rā, me uru te mātauranga Māori ki te pūnaha mātauranga hei rākau wewete i ngā aupēhitanga o te ao mātauranga. Me mātua whakatikatika i whakawhiu, neke atu i te rautau te roa, i pā kinotia ai te iwi Māori, i roto i ngā kaupapa tōrangapū ā-motu me te ao mātauranga ehara i te huarahi māmā. Kei reira ōna uauatanga, engari, he hīkoi e kore e taea te karo. Koia hoki tētahi kaupapa nui e hiahiatia nei e te rangatahi kia whāia. Kāore rātou e hiahia nei ki tētahi tīrewa ara kotahi noa ki te mātauranga. Ka taea e rātou ētahi ara kanōrau te whai i te wā kotahi, ā, he wāhanga nui tō te rangatahi, me whai wāhi mai te reo o te rangatahi ki tēnei kaupapa kia mārama ai ki a rātou tēnei take uaua. Awesome, everyone. Ko Tākuta Vincent O’Malley tērā. He whakaaro ōu, Mere ki āna kōrero? E tautoko mārika ana au i āna kōrero, ko te pitomata kei ngā hītori o Aotearoa ki te whakamāori me te whakataketake i ngā pūnaha mātauranga. E tino kitea ana tērā waipaki i te pō nei. He wā pai tēnei ki te tuku mai i ngā pātai me ngā tākupu hai whakautu mā ngā pūkenga, nā reira, me he pātai āu, don’t be shy and don’t just sit there. Kaua e noho noa kai mahue koe ki muri, tuhia ā koutou pātai ki te pouaka kōrerorero e iri iho nei. Awesome. Kia hoki anō tātou ki ō tātou manuhiri. He aha ō manako mō te mātauranga Māori i te rāngai mātauranga? That same question, kei ngā papa whakaata hoki. He aha ō manako mō te mātauranga Māori i te rāngai mātauranga? Mere, ka tīmata ake ki a koe. Ka hoki anō au ki aku kōrero i mua mō te āheinga ki te whakamāori anō i te kauhanga kua roa e nōhia ana e te Pākehā. Kāore anō kia kitea tētahi pūnaha mātauranga, e whakamahi ana i ngā kaupapa Māori i runga i te tika me te pono. Me whai āheinga tātou ki te ruku hōhonu atu ki te ako, me te āta whakamānawa atu. He pūnaha taketake, he pūnaha Māori. Greg, he whakaaro ōu? Yes, just to follow what’s been said, I mua rā kōrerotia ai ngā āhuatanga o te mātauranga Māori kua titia ki te hinengaro, āe mārika i te ao Pākehā, ināianei kua tapaina ki te ingoa “tanga” Manaakitanga, whanaungatanga, kaitiakitanga, ngā “tanga” kua mōhiotia whānuitia te ingoa rā. Ināianei kua mea mai ngā kaiako, ehara i te mea me ako au i tēnei mea te whanaungatanga, kua mōhio kē au. Me taku whakaaro ake, te ātaahuatanga o tēnei mea te whanaungatanga kua roa e tāraihia ana mō te hia nei tau, kua mōhio koe ki tōna katoa, kua mōhio koe, Aunty. Ka noho au ka whakaaro noa, āe, ka ako koe i te rā nei. Ehara tēnei i te āhuatanga ka noho noa ki te anga, ehara tēnei i te āhuatanga kua āpiti atu ki ngā uaratanga o te kura e rere ai i runga i ngā pānui noa. He oranga tēnei. So, welcome to my world. Kua mau i a koe, kua kai koe i ngā timotimo, engari, me āta mārama ki te whanaungatanga, i te wā ka mau i a koe tēnā, me āta mārama koe ki ōna here ki te manaakitanga. Dive a bit deeper in to those aspects Koirā te tūāpapa mō tātou te Māori, kaua e tuku i te tangata kia whakaaro noa, ko ngā hononga noa te whanaungatanga, e kāo, he hōhonu ake i tērā. Engari me manawanui tātou ki te āta whakamārama atu, mēnā e pōhēhē ana te tangata kua mōhio, e kāo, i tipu ake mātou i roto i tēnei āhuatanga me te aha kai te ako tonu mātou. He ākonga tonu ki ēnei mātāpono. That’s how we need to look at it, and how we should carry these types of kaupapa. Correct, and learning is never ending, right? Yes, awesome. Well, kai te koke ki te pātai e whai ake nei, e te whānau. The sixth question is coming up. Me pēhea tā tātou tuku i ngā mamaetanga ō mua? That’s a deep question. Me pēhea tā tātou tuku i ngā mamaetanga ō mua? We’ll still stay with you for this question, Greg. Cool, I think, the discussion started with Mere in terms of going back and understanding what happened to us as Māori. I ahatia tātou, e ahatia ana tātou, ngā āhuatanga kāore i pā mai. Mō te taha ki te whakahāwea, ngā mate i puta. Me tino mārama tātou ki ērā. He rerekē hoki te kite, e kite ana i ēnei rā, i mua rā, i rangona, heoi e kitea ana i te pukamata me ngā pae pāpori. Kai te tangi tonu a mea, aua momo. Whakarerea iho, aua momo whakaaro. Me kōrero tātou mō tērā, kia koke whakamua. Ā Māori nei, ngā āhuatanga tuku iho, te whakaaroaro me te kore aro atu ki te hōhonutanga o tērā whakaaroaro, aua momo. Kāore au i te mōhio mēnā he rongoā tēnā, engari e tika ana kia whakamana, āe i pēnei, i pēnā. He aha te ara whakamua? Me pēhea tā tātou kōkiri whakamua? Mere. Me pēhea tā tātou tuku i ngā mamaetanga ō mua? Ko tētahi ara ko te ngana ki te āta mōhio ki te takenga mai o tēnei mea te kaikiri, ki te kore tātou e mārama, ko te kaikiri te tūāpapa o ngā mata huhua o te raupatu, kua mate tātou i te pōhēhē he mea takitahi te kaikiri. Ka huri kanohi tonu tātou ki te ao e noho nei tātou, kua roa e haunga ana i te kaikiri nō mai anō. Nō reira, ko te hoki whakamuri me te muku i ngā āhuatanga kua ākona kētia, me te ako anō i te pitomata o te whanaungatanga, o te manaakitanga, kaua ko te whakamana mō te whakamana noa te take, te whakakī rānei i te pouaka, ka kore te paku aha e pahawa i tērā, kāre te paku aha i pahawa i mua rā, ka kore hoki e pahawa haere nei te wā. Awesome. Te pai hoki o tērā whakautu. To the seventh question. E kakama ana te haere. But, awesome kōrero. Mā te hāpai ake i te mana ōrite mō te mātauranga Māori, he aha ngā hua ka puta i te ao mātauranga ki Aotearoa nei? Mā te hāpai ake i te mana ōrite mō te mātauranga Māori, he aha ngā hua ka puta i te ao mātauranga ki Aotearoa nei? Mere, kia koe i tēnei wā. I tino kite au i ngā panonitanga i te ao mātauranga i te hahūtanga mai o te kupu mana ōrite ki tōna ao, i tino kōrerotia te kupu nei, whāia nei kua whakaaro ake te tangata, he aha, e hiahia ana koe kia ōrite tō mana, tērā pātai. Mēnā au ka whakaaro ake ki tētahi kōrero ā te hunga rangatahi kua kaha rongo nei au, he aha ō hiahia mai i ō kaiako? Ka tōtika mai te whakautu, e hiahia ana au kia tauutuutu te mana. Equal status. Nā reira, mēnā ka tika te mana ōrite, ka whakautehia te mātauranga Māori, ka māramatia, ka kore e whakamahi hai whakakīkī noa i te pouaka. Nā, he mea nui tērā karangatanga, te mana ōrite. Rite tonu taku hoki atu ki Te Tiriti, ki te ōritetanga, āna. He āta mōhio ki te whakapapa o tērā kupu, tōna takenga mai, i ahu mai te huahuatau i hea, me te whakamahi hai tūāpapa ki te whakamana i te mātauranga Māori. Excellent thoughts. Greg, do you have anything to add? Yes, firstly for me, kia whakahīhī ngā ākonga. I roto i te akomanga, mēnā e kōrerotia ana te mātauranga Māori, ehara i te kaupapa kōrero noa. But, just following on from what Whaea Mere, ngā kōrero a Kōkā Mere mō ngā hātepe, te whakaaro rangatira. Ka harikoa au i te whakahīhī o ngā ākonga Māori ki rō akomanga, e rongo ai rātou i te whakahīhī ki te whakapuaki i a rātou anō, reo Māori mai, reo Pākehā mai, kei a rātou te kōwhiringa, mā ngā whakaaro o Shakespeare pea, e aua. Ngā whakaaro o mea, or other histories of their own tribe. He mana nui tō ngā mea e rua, kua kore he rōra karu ki rō akomanga, aua momo. He mana nui tō te tamaiti ki te hūpeke mai i tētahi ao ki tētahi atu. Kia tino kīia, he ao rua, nē? Not having two languages, but 2 world views. Me te aha, koirā tō rātou kaha. My thinking is, this might be it, a benefit for Pākehā teacher's in mainstream. E kite ai rātou, ehara te mātauranga Māori i te kaupapa hou i whakatūria hai turaki noa i ngā whakaaro o te Pākehā. E kāo, ka taea ngā taha e rua te haere tahi, kia tuwhera ō karu, tō ngākau, me ō whakaaro, e haere tahi ai rāua, aye? Thank you, Greg. Excellent thoughts and answers to these questions. Kia haere tonu ki te pātai e whai ake nei. The eighth question coming up. He aha i hirahira ai kia mōhio ngā kaiako ki te tūāpapa o te reo Māori? E pīrangi ana au ki te whakautu, heoi anō. He aha i hirahira ai kia mōhio ngā kaiako ki te tūāpapa o te reo Māori? Kua roa nei e kīia ana ko Mat-eye tōku ingoa nōku i te kura tuatahi, he whakaaro tōku, heoi ka tīmata ake ki a koe, Greg. Exactly! So the pronunciation of names is correct. Kia kore ngā tamariki e whakaae ki te whakaaro, he pai noa kia karangatia au ki te T, ki te aha atu ki te aha atu, i te mea kāore te tangata i te mōhio ki te whakahua tika i tōku ingoa. That’s, that. Anyway, in terms of the language we know, it’s not just the language in itself, but depth of it holds all the clues and aspects of our world. It’s how you lay it down, Ka pērā taku whakamārama atu ki ngā kaiako, things like passive sentences, that’s a sign of being unassuming. It’s not as if it’s important to know who’s doing the what. Get stuck in. That’s how Māori are. E kite ana tātou mā roto mai i ngā āhuatanga wetereo, ahakoa ehara tēnei i te kaupapa hihiko, hīkaka rānei ki te tangata, mēnā e tika ana te titiro atu, he taunakitanga ngā āhuatanga wetereo ki ngā tirohanga o te Māori. Ngā mea pēnā, the words, the differences in perspective, I’ve taught the basics of the reo to a lot of Pākehā teachers, me tā rātou tūmeke mai. Ngā rerekētanga o ngā reo e rua, but to expand their view on the world, and their views on the world, that’s a major benefit for me. Awesome. Mere, do you have words of encouragement to our teachers. Āe, mēnā e pīrangi ana koe ki te tino mārama ki te ahurea Māori, ko te reo te tuahiwi o tērā ahurea, Nā reira, ko tō tātou kaha ki te āwhina i ngā kaiako ki te ako i te reo me ngā kurahuna kai roto i te reo, ngā kurahuna mō ngā tamariki, he wāhanga tino nui tērā. Kua kōrero kē koe mō te taha ki te whakahua i ngā ingoa, i kōrero kōrua mō tērā āhuatanga, kāore i te pai, kāore i te pai te whakaiti i ngā ingoa o ō mātou whakapapa, ka hua tonu mai tērā mēnā kāore mātou ka huri ki te āwhina i ngā kaiako ki te ako i te reo, engari kai te ako i te reo Wīwī, i te reo Hapani, koinei te reo o tēnei whenua ake, ākona. You said it! I agree immensely with your answer. Well, ninth question coming up. He aha ētahi kupu āwhina ki ngā kaiako kāore i tino pai tā rātou whakahua i te reo Māori? I āhua kōrerotia te kaupapa nei i mua rā, heoi, ka pātai atu anō, mā tētahi ara rerekē. He aha ētahi kupu āwhina ki ngā kaiako kāore i tino pai tā rātou whakahua i te reo Māori? You must learn. Ara noa atu ngā kaupapa, kaupapa kore utu, kaupapa ā tuihono, ngā momo karahipi, tēnei, tēnā. Kua pau te puna takunga. You must learn. You said it! Ka noho au ka whakaaro ake, karekau he takunga. Kai reira ngā ara katoa mōu hai ako i te reo Māori, ngā taupānga, ngā kēmu, he aha kē atu nē rā? Mēnā e pīrangi ana koe ki te ako i te reo Māori, kai te kapu o ō ringa. It’s in the palm of your hands. Kua whakarewaina ētahi kiriata, e tāea ana te whakamahi. Kua whakamāoritia ngā āhuatanga o te ao. Hai āwhina i a koe ahakoa pēhea. Takunga kore, ka tika. Kia haere tonu tātou. A few words, but we get it. The tenth question coming up. Mēnā kua kore utu ngā rauemi, kua whakawāteahia e koe ēhea rauemi ki ngā kura? Ehara i te mea ko te moni nē, i mōhio au ka pērā āu kōrero. Engari ko ngā ngākau me ngā whakaaro ki te tautoko i ngā tāngata ki te whakatuwhera i ō rātou ngākau, ō rātou whakaaro, akene pea ko te moni, Ka whakaaro ake au ki tō tātou tīma o te rima miriona, i poroa te ngārara kōwheori, heoi, i konei kua whakaturehia e ngā mema poari. Nā, mēnā e taea ana tēnei te kaupare i ngā mamaetanga tuku iho, me taku whakapono nui ki tēnei, he aha kāore te pirimia e kōrero ana mō ēnei take i te pouaka whakaata, engari he pai te kōrero mō ngā pēke kirihou. Hika mā! Nā te aha i waiho ai ki te tokoiti noa, ki ngā kura, ki ngā iwi. I te mea e mōhio ana tātou ka pai noa ngā tamariki ki rō kura, engari ā tōna wā ka puta atu rātou ki ngā weriweritanga o Aotearoa, ā, tipi haurarotia rātou e te kaikiri. Nā te aha i noho wahangū ai ēnei kaupapa, ākene pea ko te moni te take, akene pea me rangiwhāwhā ake te tuku i ēnei kōrero e rata mai ai te iwi ki te panoni, pēnei me te pēke kirihou, te mate kōwheori, kaua e waiho noa ki ngā kura. Greg. Me pēhea taku whai i tērā, Kōkā? What’s the question again? The question is, mēnā kua kore utu ngā rauemi, kua whakawāteahia e koe ēhea rauemi ki ngā kura? If you win the lotto this Saturday. If it’s for mātauranga Māori, and kura kaupapa Māori, our kura. There’s the standard, kura-ā-iwi, kura aho matua, those types of schools. Like that, they got it. He nui ngā kōkiritanga hou i te ao mātauranga. Geez. Our schools have long been teaching like that. Marau-ā-iwi, marau-ā-hapū. Geez! Since way back. So that might be it. Mēnā i whakakorea te wāriu o te moni, make the world kura kaupapa Māori. Mīharo, thank you. Nā, kia tahuri ake tātou ki a Scotty Morrison me ana whakaaro mō ngā pānga o te whakarauoratanga o te reo Māori ki te rāngai mātauranga, tirohia. [Ngā puoro] Ka tīmata ngā kōrero a Scotty Morrison Ko ōku whakaaro, kua tīmata te hīkoi a te rāngai mātauranga i te ara, engari, he hīkoi roa tonu kei mua, inā hoki, he takahanga iti, engari, mōhio tātou, he pai te wawata nui Pērā i te rautaki reo a te Kāwanatanga, kia kotahi miriona kaikōrero ki te tau rua mano whā tekau, he wawata tēnā. Ka puāwai, kāore rānei, wai ka mōhio, he wawata tēnā, me takoto ko ngā wawata hei whai. Ki a au nei, ka toru ngā reanga tāngata e eke ai i te rāngai mātauranga te tūturu mana ōrite, tāna whakatinana i te mātauranga Māori, i te reo Māori i ngā mōhiotanga mai i ōna puna taketake, i ōna horopaki taketake. Koirā ōku whakaaro, heoi anō, kei te ara tika tātou e haere ana anā, ko ngā kaupapa pēnei me te whakawhenua i te hītori o Aotearoa ki ngā kura, me niwha te ngākau ka kī ake, ko te hītori Māori. Inā rā, e whāngaihia ana e tātou te hītori Māori nā te mea, me mōhio pū tātou ki aua hītori, me āta poipoi kia kitea ai ko ōna hua, nā te mea, ko ngā kaupapa, pēnei me Matariki, ērā mea katoa hei ngā reanga e toru, ka tupu noa o roto i a tātou, ā, ka tika tō tātou whenua, nā te mea, kua kotahi rau e waru tekau mā rua tau e tīkokikoki ana tātou kotahi noa iho te reo, te ahurea, kotahi anahe, mō ngā mea katoa, ahakoa mātauranga, tari Kāwanatanga, kotahi tonu te ahurea huri noa, kāti, ka toru ngā reanga e tika anō ai, e kitea ai tētahi kauhanganuitanga, anā, māku hei kī atu, kei te pito mutunga tātou o te Niu Tīrenitanga ka marewa ai ko te Aotearoatanga Otirā, ka toru rawa ngā reanga tāngata e tutuki ai tēnei āhuatanga. Engari ia, me huri ngā waiaro, me whāngai i ngā hītori tika ki ngā kura Mā Te Ahu o te reo ngā kaiako hei whāngai ki te reo kōrero noa me ērā tūāhuatanga, he takahanga whakamua ki tēnei mea te Aotearoatanga e tika anō ai Tēnei whenua o tātou. Hei ngā reanga e toru, ka eke te tangata whenua me te tangata tiriti. Ehara i te kaipāpāho noa, but clever my mate Te Manahau Morrison. E pīrangi ana au ki te mōhio he aha ō whakaaro tuatahi ki tērā kiriata poto, Mere. Kia muramuratia tana kōrero mō Matariki, nā, āna, I reira te katoa, te rima miriona o Aotearoa, e tino aro ana ki te ako pono nei i ngā āhuatanga o te mātauranga Māori. Koirā tētahi tauira a o tāku i kōrero nei. Tētahi tauira o tāku e kōrero nei, i reira katoa tātou i tērā rā, rā. E ako ana, e whakanui ana hai kotahi. Heoi, kāre au i kite i tētahi kura, ahakoa i reira katoa tātou. Arā tētahi tauira, kia haere tonu ngā kōrero. Agreed, Greg? I really liked when he spoke about the three generations, that’s what I was saying earlier on, the benefit is in this kaupapa. Ngā hītori o Aotearoa, ngā whakaaro e ngana nei mātou ki te whakatika, ki te whakaaweawe. In this generation, whakaarohia ngā panonitanga ka taea, ka heke whakararo ngā hua haere nei te wā. E hīkaka ana, hīkaka ake nei. You said it. Just so you know, he wā pai tēnei ki te tuku mai i ā koutou pātai, kōrero rānei hai wherawheratanga mā ngā pūkenga nei mā Greg rāua ko Mere. Ki te pātai tuangahuru mā tahi, e tuku atu ana a te tāhuhu i ētahi pūtea tautoko ki Te Ahu o Te Reo Māori hai whakapakari ake i ngā reo o ngā kaiako, he aha te hirahiratanga o ēnei kaupapa, o ēnei rauemi ki te tautoko i a mana ōrite? Greg. Well, like I said before, aye? We understand that it isn’t just the reo. He takitahi te haere o te reo, me ngā tikanga, ko ngā mātāpono hoki ēnā, ko ngā tirohanga, te tuakana, teina, āhuatanga katoa. Ko te whakapapa hoki ngā hoa haere o te reo. So, in terms of Te Ahu o Te Reo. I te rēhitatanga o ngā kaiako ki ēnei kaupapa, he nui ake i te reo tāu e riro nei. Like my students, I said to them. Akene pea i tae mai koe ki te ako i ngā rerenga me ngā kupu, heoi, ko tāku e ngana nei ki te whakaako, ko te ao Māori. Your view on te ao Māori, me ōna āhuatanga katoa rā. Ō here, ō haepapa, tētahi ki tētahi. Those sorts of things. They all go together. Āe, kai te mōhio hoki au, ko ngā angaanga o Te Ahu o Te Reo, he āheinga kai roto hai whakakōrero i te nui o ngā kaupapa kua kōrerotia. Me haere atu rātou ki a wai atu rānei? Me pēhea tā rātou ahu i ērā hononga tautoko? Me pēhea tā rātou kimi i ngā rauemi e tika ana? That’s a big benefit of this kaupapa Te Ahu o Te Reo Māori, they’ve assembled together all these aspects to the one place to support our teachers in the education sector. Mere, ō whakaaro? Kua aua atu te wā. He pai ki a au te kuhutanga atu o te kaiako ki tōna anō taumata, he āheinga ki te whakawhanake, heoi, he āheinga ki te kōkiri i taua haerenga reo, i runga i te pono, i te mahana, i te wairua akiaki o te reo, o ngā tāngata hoki. Kua aua atu te wā. Ka mahara ake au, mēnā ko koe te kaiako Māori ki te kura, i whakapaetia koe ki te mahi i ngā mahi a tēnā, ā tēnā. Kua aua atu te wā. Whakanuia! Celebrate as we must. Awesome. Pātai tuangahuru mā rua. He aha tāu mō te taha ki te whakangungu i ngā rā kaiako anake? Mere. Ki a au, he whakatōpūtanga. O te hoki whakamuri, ki ngā wā kāore i whai hua te mātauranga mō tātou te iwi Māori, me te take i pērā. E tino mārama ai rātou ki te raru, me te āta mōhio, kāore i te tanu noa i ērā kōrero. Nō reira ko ngā āhuatanga e rua, ki te āwhina i tērā māramatanga, he aha ngā whakaakoranga e tika ana kia tanu, me tētahi āheinga e mōhio ai tātou ko wai te mana whenua e tū nei te kura, me te mea nei, ka kore noa e taea te wāea atu ki te mana whenua me te kī atu, haramai, e kāo. Engari kē ko te ara tika e tutuki ai tēnā, ko ngā rauemi, me te āta tīhore i ēra mata. Nō reira, ko tāku e whakaaro nei, mā te iwi pea ērā whakangungu e hāpai, kaua mā te tangata noa. He āheinga tērā ki te whakarongo atu ki ngā kōrero pono mai i ngā tāngata nā rātou ērā kōrero. Awesome. Kia haere tonu ki te pātai tuangahuru mā toru, e te whānau. He aha te rauemi me whai ngā kura i tēnei te huringa o te tai? He aha te rauemi me whai ngā kura i tēnei te huringa o te tai? Kua whakakorea te kī atu, ko te mana whenua me ngā hononga ā iwi, ahakoa te pai, kua kōrerotia tēnā. Greg, just kidding. Mere? Māku e kōrero. Āe, māu. Ko te moni, i te mea, ka kore te aroha e utu i te paku aha. Thank you. Awesome. I agree. Awesome. Te moni, te pēke rānei, tīkina atu te moni. He moni ki te utu i ngā rauemi. Kei noho ki te pō. Thank you very much, āna. Pātai tuangahuru mā whā. Me pēhea te tāpiri atu i ngā mahi whakangungu ki ngā mahi o ia rā, hāunga i te mahi hai mahi āpiti? Kei roto i te pātai te whakautu, i te mea kua pērā kē ngā whakaaro o TupuOra nō te tau tonu nei. He kaupapa tā mātou e whakahaerehia ana hai ngā Taite, kotahi te wā i ia marama. Ko tētahi ara pea mā ngā kaiako kura tuatahi, he whakamahere i ō rātou rā wātea kia tau atu ki ngā rā o tēnei kaupapa. I te mea, he rā wātea tō rātou, nē, ngā mea pēnā, mēnā he kaiako kura tuarua ko ngā taima kore-pā, me āta whakawhiti kōrero ki ngā tāngata tika, me te tika hoki, i te mea i mua rā, i te whakatarea te pou haki me te kī ake, kāore he takunga mō te kore ako i te reo Māori, heoi, ko te whakatinanatanga e mea ana, kua pokea ō tātou kaiako ki te mahi. Ko ngā haepapa whakaako tēnā, ngā mahi o ia rā, me te aha noa atu, nā reira, ahakoa rā kei a ratou ngā āheinga ki ngā kaupapa huhua, i te mutunga o te rā ko te rauemi nui ā te kaiako, ko te wā, nē? Nā reira, ko te kimi i ētahi ara ki te mahi. Koirā tā mātou o TupuOra, hai ngā Taite, iwa ki te toru, hai ngā haora o te kura, nā reira ehara i te mahi āpiti, ko te mahi uaua pea mā rātou ko te whakarite i ngā mahi kairīwhi mō tērā rā. Ka piri mai te hia nei tāngata anō hoki. I te mea ehara tēnei i te kaupapa e whakahaerehia ana hai te rima karaka whai muri ake i te mahi. Te wā o te hītako me te ngenge, kua weto hoki ngā raiti nā te hiamoe. Aua āhuatanga. Awesome. There’s two questions left. E rua ngā pātai e toe mai ana, nō reira, kia kaha. Nā te aha koe i whakaaweawe ki te tuhi i āu rauemi? Ka tīmata ki a koe, Mere? Ka kōrero au mō tētahi kua whakaputaina e hāngai ana ki te whakaoreore i te mōhiotia. He āwhina i ngā tāngata e mārama ai rātou ki ngā ara mahi rerekē. He kaupapa ako kua whakahanumitia. Mō ngā kaiako, me te nui hoki o ngā kaiako kua piri mai. Koirā pea te whakaaweawetanga nui pea mōku. Ehara i te mea ko te komekome noa mō te ngākau me te whakaaro tuwhera. Me kimi koe i ngā ara rerekē, koirā te whakaaweawetanga nui. Awesome, ātaahua, lovely. Greg? For Te Ara o te Kīngitanga, the main goal, because it was written in Māori and they are accounts of history, was for it to be carried that way through all the books, and not to follow the example of how a textbook is written, kotahi mano waru rau mā aha i pēnei, i te marama o Hune i pēnei. Not to do it like that because Māori don’t speak like that, we personify these stories so the true essence is felt. I te mea, i ōna wā ka kōrero tātou mō ngā hītori, mō te Kīngitanga, kua pēnei tātou, kāo, kātahi ia ka haere ki konei, ki konā. Ka noho au ka whakaaro ake, the two who carried that burden, how were they thinking? Must’ve started all excited, then by the time we get to the seventh person, we’ve run out of puff and they’re both angry at one another. And then one is going off at the other. Ko āta mārama ki ērā rangatira, me ngā āhuatanga i noho nei rātou i tērā wā. Back in the eighteen fifty’s, back then the eldest and youngest would fight each other in battle, a child would be shot by the father because that’s just how it was back then. So we must never forget that, don’t judge our tīpuna for their decisions back then. It’s not right that we judge them, I a tātou ka noho, in the comfort of the year 2022, who are we to disagree with their ways, their ways of our tīpuna, so that was the main goal, to be carried by wairua Māori, to include how they were feeling, and the language and customs sit at the forefront. Because it was written in te reo Māori first, then translated in to English, so that was the main goal in that world of the Kīngitanga. Awesome. Thank you very much, Greg for that explanation. We’re nearly out of time. Ināianei ka whakapāhotia ngā toa i tuku whakautu mai, ngā toa e toru i tuku whakautu mai ki tā tātou pātai i te pō nei. He aha ētahi rauemi whai hua mō te rāngai mātauranga e panoni ai ngā āhuatanga o tōna ao? E mihi ana ki ngā toa. Me pērā anō tātou, te ngahau hoki. Ko te toa o te papa kēmu Ngāti Ranginui ko Hillary Sinclair. Ko te toa o te pukapuka Great War for New Zealand ko Sharon Tuari, ā, ko te toa o te puka Culturally Responsive Teaching and Learning ko Tony Cairns. Thank you all, E mihi ana. E mōhio ana koe ki a Tony, Mere? Kāo. He hoa nōu? Kāo. Nā, awesome. Thank you both Whaea Mere and Greg, we are so fortunate to have had you here tonight to share your knowledge and inspire our viewers. E mihi ana ki a kōrua tahi i te rangatira o ngā whakaaro, ngā kura huna i tūhuratia i te pō nei. A wealth of knowledge. Thank you both. Ki a koutou hoki te hunga mātaki, ngā kaimahi i te rāngai nei, we thank you all, and to everyone who sent through their thoughts and questions. Thank you all for tuning in to listen tonight. I hōhonu ake te rukutia o Mana ōrite mō te mātauranga Māori i te pō nei, i torohētia te hirahiratanga o te whakapūmau me te pupuri ki ngā tūhonotanga. What a feast for the brain that was!
Supplementary Resource – Webinar 5
Due to technical difficulties, the supplementary resource for Webinar 5 has been temporarily removed. We are working on a solution and apologise for any inconvenience.
Supplementary Resource – Webinar 5
Due to technical difficulties, the supplementary resource for Webinar 5 has been temporarily removed. We are working on a solution and apologise for any inconvenience.